If the foundations be destroyed

Psalm 11:3 If the foundations be destroyed, what can the righteous do?

God speaks through his world.

He spoke the world into existence. Genesis 1:1ff.

In the beginning God created the heaven and the earth…And God said…

He speaks through the existing world. Psalm 19.

The heavens declare the glory of God; and the firmament sheweth his handywork.

Cf also. Hebrews 11:3. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

God speaks through his word. 

He spoke the word into existence. 2 Timothy 3:16. 

All scripture is given by inspiration of God... 

He speaks through the existing word. Matthew 24:35.

Heaven and earth shall pass away, but my words shall not pass away.

Cf. also Isaiah 49:8 Thus saith the Lord, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee...

In memory of Wiley Palmer Jones

The writing below is an excerpt from the funeral discourse for Wiley Palmer Jones (1844-1912), by Methodist minister George S. Wyatt. Wiley Jones’s brother Milton Henry Jones, Jr. was a Baptist preacher here in Rusk County, Texas. When I was a child I went to church with Ophelia Jones Woolverton, and as an adult Eugene Lorenzo Jones was once my pastor – niece and nephew of Wiley Jones, respectively. Wiley Jones’s singing “and as I pass along, I’ll sing a Christian song, I hope to live forever” became the impetus and inspiration leading to my tune Wiley, which I named in honor of him. I want to preserve the discourse information and make it easy to find. All below is from Wyatt’s discourse.

A FUNERAL DISCOURSE

ON THE DEATH OF

WILEY PALMER JONES

DELIVERED BY

REV. G. S. WYATT

Childress, Texas, March 12, 1912

TEXT: And he was a good man and just – Luke 23:50

Other scriptures read – Psalm XC. I Cor. XV.20-58

SONGS SUNG

Asleep in Jesus

Oh, Come Angel Band

I Saw a Wayworn Traveler

The one whose memory we come to honor today, Bro. Wiley P. Jones, was born in Houston County, near Crockett, September 12, 1844. He was raised in Rusk County and moved with his father to Johnson County in 1860. He enlisted in the Confederate army in the company of Capt. W. G. Veal, Parson’s regiment, in 1861 and was discharged in 1862 and shortly hereafter re-enlisted in Capt. Samuel Carruthers’ company, Gurley’s regiment. He embraced religion in the army in 1863 and united with the Methodist Episcopal Church, South, at Auburn, Texas, in 1865, soon after the close of the war.  He was married to Miss Harriet Anderson Gilmore of Ellis County, Texas, on January 28th, 1866. From this union there were three children, two of whom, our highly esteemed and respected townsmen, J. H. P. and Will P. Jones, survive.

While living at Cleburne with his father-in-law, John P. Gilmore, they made a trip together to dispose of some horses, taking cattle in return, and had some very thrilling experiences in imagining that they were being attacked by Indians, all of which proved to be “False Alarms.” He gave his experiences of this trip in a write-up under the caption “False Alarms,” years later. I quote just one paragraph from this entertaining paper: “I want to remark right here that we had recently passed through the four year’s struggle between the states, during which time we had often stood face to face with the enemy where every inch of the ground was strongly contested: had often stood as a lone sentinel by the roadside where we counted the enemy on the march when they numbered up into the thousands; had also lain in line of battle in fair view of the enemy as the balls and shells played their part in keeping us interested, but during all these four years of war, we don’t remember ever to have felt so lonesome and nervous as we did at times while we were standing guard around our stock, with the constant expectation of an attack by the Red-Skins. We, somehow, had learned to regard them with a holy horror.”

From Johnson County he moved to Acton in Hood County, and was in business there for a number years, where he lead in the work of a Sunday School, and was also a leader in church music, using the old “Sacred Harp,” the songs of which moved with wonderful power the souls of the people and often in his last sickness, when his mind would wander, he would whistle, when he could no longer talk, some of these old tunes especially this,

“and as I pass along, I’ll sing a Christian song, I hope to live forever.”

He repeated the first verse of “Asleep In Jesus,” and asked his wife to repeat for him the other verses, as he could not speak them.

He moved from Acton to Young County when it was a wild unsettled country and engaged in the stock business. He also taught school in order that his boys might have advantages in their young days, and organized the first Sunday school that was organized in old Eliasville. He moved from there to Stephens County, where he remained for only a short time, moving to Hall County in 1888 and to Childress County in 1889, which would make him a citizen of Childress County for twenty years, save the eight years he had made his temporary home in Matador. In Childress he was a County Judge for two terms, was also in business – running a general merchandise and exchange business, in which our fellow townsman, J. H. P. Jones, received his training for the banking business. It was here that a great sorrow came into his life, the death of his first wife, who died January 19th, 1901. He was married again to Mrs. Lou Humes on August 11th, 1901, with whom he lived most happy till the day of his death. He also organized, and was the first Superintendent of the first Methodist Sunday school in Childress. These are but the salient points in the history of this great life, the details of which would make a very remarkable record. He died about 12:35 P.M., March 11, 1912.

He went out as a child falling to sleep in the arms of its mother, without a struggle, just a perceptible shortening of the breath, then on long breath, and all was over here; no, not over here. We say he is dead, and yet he lives. I have no doubt should some inhabitant from another world drop down to ours just as the sun was hiding himself behind the western hills, as he looked upon him disappearing from view, he would say “Gone, gone forever.”  But not so.  He shines on the myriad of stars in the heavens above, and still more beautifully in the moon, the queen of the night.  So with our dear brother, he is dead but lives, lives in the lives of his children, of his wife, and of his friends, and will live on till the end of time, gathering in influence and power until the might river created by his blessed life shall empty itself in the fathomless ocean of eternity.

King James Bible Pronouns, Updated Chart

Why I Am a Baptist

The Baptists claim to have descended from the apostles.

It is true that the line of descent cannot always be traced. Like a river, that now and then in its course is lost under the surface of the ground, and then makes its appearance again, the Baptists claim that, from the days of the apostles until the present time, there have not been wanting those persons, either separately or collected into churches, and known under different names, who, if now living, would be universally recognized as Baptists.

Clarence Larkin, Why I Am a Baptist, p. 9

Gimme That Old Time Religion

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:26

Last week during the time I was driving on the way to church, the gospel radio program played Gimme That Old Time Religion. I immediately started singing along. About halfway through it struck me that I was singing with Willie Nelson! Oh, well! I realize a lot of country singers have recorded this song. Our East Texas singer Gentlemen Jim Reeves sang and recorded it.

Some folks don’t seem to like the song. Maybe they think it a bit uncouth (gimme, ol’time, dyin’) and too repetitive (it can be made to go on forever). Nevertheless, it strikes a chord with me. I guess it depends what you think the “old time religion” is. The old-time religion based on the inspired and infallible Bible is good enough for me. The 8th stanza (in this setting) “It will do when I am dyin’” reminds me of the Baptist preacher who had veered off into the social gospel. Several years into his doctrinal backsliding he was called to the bedside of a dying man. He struggled to fit his social gospel to the man’s case. Soon he willingly jettisoned his new-fangled religion and gladly returned to the old-time gospel he had once preached. Afterward he resolved that a gospel that was no good for the dying was no good for the living. The theoretical bowed to the substantial. Yes, the old-time religion; the old-time gospel; the death, burial, and resurrection of Jesus Christ; nothing but the blood of Jesus; will “do when I am dyin’.” Have not you, my Christian brothers and sisters, seen that it is so?

1. Gimme that old time religion
Gimme that old time religion
Gimme that old time religion
It’s good enough for me.

2. It was good for the Hebrew children
It was good for the Hebrew children
It was good for the Hebrew children
It’s good enough for me. [Refrain]

3. It was good for the prophet Daniel
It was good for the prophet Daniel
It was good for the prophet Daniel
It’s good enough for me. [Refrain]

4. It was good for Paul and Silas
It was good for Paul and Silas
It was good for Paul and Silas
It’s good enough for me. [Refrain]

5. It was good for our mothers,
It was good for our mothers,
It was good for our mothers,
It’s good enough for me. [Refrain]

6. It was good for our fathers,
It was good for our fathers,
It was good for our fathers,
It’s good enough for me. [Refrain]

7. Makes me love ev’rybody,
Makes me love ev’rybody,
Makes me love ev’rybody,
It’s good enough for me. [Refrain]

8. It will do when I am dyin’
It will do when I am dyin’
It will do when I am dyin’
It’s good enough for me. [Refrain]

9. Gimme that old time religion
Gimme that old time religion
Gimme that old time religion
It’s good enough for me.

The above stanzas represent many that I have heard. There are more. A variation on the 2nd stanza “It was good for the Hebrew children” is to instead sing “It was tried in the fiery furnace.” This is a song that must be credited as “traditional” in both words and music. So far as I know, no one knows who wrote it. The oldest instance of a printing of it on Hymnary.org is 1886, found in The Highway Hymnal (Isaiah Reid, Geo. L. Brown, editors. Nevada, IA: The Highway Office, 1886, No. 308). It changes the main line slightly to “’Tis the old time religion.”

The song is bookended by the refrain “Gimme that old time religion,” which is also sung between each stanza. Lines can be spontaneously or carefully created to add more stanzas to the song. For example, “Makes me shout hallelujah” could fit nicely. Multiply times 3 and finish with “It’s good enough for me.”

Though the song strikes a chord with me and I like it, this must be moderated by the consideration of how well it can or will serve as a congregational worship song. It does not have the depth, breadth, and height of hymns like “When I survey the wondrous cross,” which type should be the main course of our singing. “Gimme that old time religion” better serves for times of family and social singing. Nevertheless, if we choose stanzas that are biblical, I think we can find a place for it in church, sparingly.

Pilsbury’s The United States Sacred Harmony

A recent addition to the Archive.org book family:

• The United States Sacred Harmony, Amos Pilsbury, Boston, MA: Isaiah Thomas and Ebenezer Andrews, 1799.

Additionally, there is an article about this book in The Hymn, July 1981:

• “A Yankee Tunebook from the Old South: Amos Pilsbury’s The United States Sacred Harmony,” by Karl Kroeger.

And this one is American Music, Winter 1995:

• “Seven ‘New’ Tunes in Amos Pilsbury’s United States’ Sacred Harmony (1799) and Their Use in Four-Shape Shape-Note Tunebooks of the Southern United States before 1860,” by David W. Music (must log in to JSTOR.org to read)

Thanks to Barry Johnston!

Amos Pilsbury was born in Massachusetts in 1772, and died in 1812 in Charleston, South Carolina. In addition to being a composer and book compiler, he was a schoolteacher, silversmith, and a clerk in the Presbyterian Church. In 1809 he published a collection of hymn texts titled The Sacred Songster: or, a Collection of Hymns and Spiritual Songs, For the Use of Religious Assemblies (Charleston, SC: G. M. Bounetheau). Apparently he was also a music teacher, and his Find-A-Grave memorial suggests he preached at the Methodist Church in the years prior to his death.

The Charleston Mercury, November 3, 1828, p 3

Stephanus, Editio Regia Greek Text

Of the Greek texts printed by Robert Estienne/Robertus Stephanus (1503-1559), his third edition from 1550 is known as the Editio Regia (the “Regal Edition”), apparently because of the elegant Greek font that it uses. It can be found online in at least two places, and maybe more.

• Bibles-Online.net
• Center for the Study of New Testament Manuscripts

Additionally, a transcription can be found at BibleGateway.com.

The Great Commission

Appendix P from my Acts commentary, looking at the subject of “The Great Commission,” a theme running through the book of Acts.

APPENDIX P – THE GREAT COMMISSION

“The Great Commission” theological terminology subsumes the final commands of Jesus to his disciples as recorded in Matthew 28:18-20, Mark 16:15-16, Luke 24:46-49, John 20:21-23, and Acts 1:8. Bible students often consider Matthew’s account to be the most complete single statement of Jesus’s command. Therefore, teachers usually put it forward as the prime example. 

The four primary views of the extent of this command are:

• Jesus gave “The Great Commission” to the apostles, as apostles (therefore only for apostolic times).
• Jesus gave “The Great Commission” to the apostles, as preachers (therefore incumbent upon preachers through the ages).
• Jesus gave “The Great Commission” to the apostles, as individual Christians (therefore incumbent on Christian individuals through the ages). 
• Jesus gave “The Great Commission” to the apostles, as officers and representatives of the church (therefore incumbent upon the church through the ages).

I have combined the first two views, and consider it under three headings.

To the apostles as either apostles or preachers

Most, if not all, agree that the apostles were present when Jesus gave the commands. Some conclude that only the apostles were present (e.g., Matthew 28:16 – “Then the eleven disciples went...”). Based on the latter understanding, one interpretation is that the “Commission” was given only to the apostles, as apostles – and therefore only for apostolic times.  The apostolic times recorded in Acts disputes this conclusion. While the apostles are in the forefront, other disciples – that is, other than the apostles – preach, baptize, teach, and even perform miracles. A study of the book of Acts should make note of such occasions. 

1. The scope of the commission is broader than might be fulfilled by twelve men  – “teach all nations.” While the apostles fulfilled this to an extent in their lifetimes, Mark 16 makes it clear that the gospel is for “all the world” and “to every creature.”

2. The time of the commission is broader than might be fulfilled by twelve men – “alway...until the end of the world.” Jesus does not command just the eleven. There is something bigger than and living beyond the eleven, based on the end of verse 20.

3. The act of baptizing herein commissioned is broader than might be fulfilled by twelve men. The book of Acts tells of men who were not apostles who performed baptisms (Cf. Acts 8:12-13; 8:36-38; 9:5, 9, 18).

4. The act of teaching herein commissioned is broader than might be fulfilled by twelve men. Even in the days of the apostles, men who were not apostles evangelized and taught (Cf. Acts 6:9; 8:5, 35; 11:19, 22; 13:1; 18:24-26).

The Luke and Acts passages militate against the “apostles only” position. Luke 24:49 says they will be endued with power from on high, and Acts 1:8 states that they will be witnesses after the Holy Ghost comes upon them. Acts chapter 2 records the fulfillment of this. The baptism of the Holy Ghost, the promise of the Father, came not only upon the apostles, but also upon the entire church (cf. Acts 1:15; 2:1-4; they were all filled). The Holy Ghost came upon the assembled church and empowered them as witnesses to fulfill the given commission. The apostles (representing the church) were given the commission, and the church (as a church, not as individuals) were baptized in the power of the Holy Ghost.  Others in Acts took part in preaching and baptizing. Paul’s statement that “Christ sent me not to baptize” (I Corinthians 1:17) is hard to square with an “apostles only” commission or an individual commission.

To the apostles as individual Christians

Other Christians believe that Christ gave the Great Commission to individual Christians. In practical terms, this means any Christian can and should – independently and without any necessary reference to others or to the churches – commence to evangelize, baptize, and teach.

1. If in the Great Commission Jesus directly commissions Christians as individuals, then all Christians may go independently and without regard to the churches. However, neither the Acts nor the rest of the New Testament endorses “unattached” Christians.

2. If in the Great Commission Jesus directly commissions Christians as individuals, then all Christians may baptize converts indiscriminately. There is no evidence in the New Testament of such a practice in the early church.

3. If in the Great Commission Jesus directly commissions Christians as individuals, then all Christians may teach and instruct regardless of their status in or with a church, or with or without recognition by any churches. However, God sets the gift of preaching and teaching in the church, and the church recognizes God’s gift (I Corinthians 12:28-29; Ephesians 4:11).

The “individual” answer to this question bypasses the authority of the church and makes individuals authorities unto themselves. Even the individual apostles were set “in the church.” I Corinthians 12:28.

To the apostles as officers and representatives of the church

The Great Commission of Matthew 28:18-20 is a command fulfilled by local assemblies of believers. The task of the commission and the people of the task will last the length of time God promises it to last – “...I am with you alway, even unto the end of the world...”

1. The New Testament examples of fulfilling the commission points toward church authority rather than apostolic or individual authority. Other church representatives who were not apostles engaged in the evangelistic, baptizing, and educational ministries of the church. They were always visibly connected with other baptized believers.

2. The time period of the commission given expects a continuity through the time. The churches of the Lord provide that continuity.

The Holy Ghost came upon the assembled church and empowered them as witnesses to fulfill the given commission. Jesus gave the apostles (representing the church, Matthew 28) the commission, and the church (as a church, not as individuals; Acts 2) were baptized in the power of the Holy Ghost. The Lord Jesus Christ testified of his position of power and authority. He delegated authority to the church. The church has the authority to disciple – to preach, baptize, and teach as the Lord’s representatives.

Matthew 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. 

• Evangelizing all nations. Acts 17:26-27; 20:26-27
• Baptizing the evangelized. Acts 2:41; 8:12; 10:47-48
• Teaching the baptized (to observe all things). Acts 2:42; 18:11; 19:8-10

A collated commission of the Matthew, Mark, Luke, John, and Acts passages

Peace be unto you: as my Father hath sent me, even so send I you. (And when he had said this, he breathed on them, and saith unto them) Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. 

And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.  All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.  And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. 

Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.  But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth.

Fire and Ice

“I had rather be a fool on fire than a scholar on ice.”

It is claimed that Pentecostal scholar Gordon Fee heard someone make this statement, and afterward determined to be neither “a fool on fire” nor “a scholar on ice,” but rather “a scholar on fire.” I have read several people refer to this and mention how the person making the statement had created a false dilemma. That is true. We might twiddle with the idea and come up with “a fool on fire,” “a scholar on ice,” “a scholar on fire,” “a fool on ice” – as well as a lukewarm fool, and a lukewarm scholar. Maybe others.

That said, I suspect the person who made the statement was thinking of what he knew and had experienced. I know a few scholars on fire (not sure about Fee; not personally familiar with him, but would diverge widely is disagreement with pentecostal views). However, I know many more “scholars on ice.” We in modern times, I think, have a tendency to lose the warmth and fervency of our “first love” as we become more educated. We may become more complacent. Perhaps some it is the spirit of the age.  We are supposed to grow in grace and knowledge of the truth – so knowing more truth should not inherently make us colder. Perhaps some of it is being lifted up with pride. If so, “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time” (1 Peter 5:6).

Not forsaking the assembling

“...a threefold cord is not quickly broken.” Ecclesiastes 4:12

As long as I have been in the ministry (and even before that, I suppose), I have known people who claimed to be Christians who also claimed they did not need to go to church. Such folks fall into different categories. Some are nominal Christians who have zero interest in church. Some have been hurt or offended at some church and have dropped out and stay home. Some have figured out they can “do church” by listening to the radio, watching TV – or perhaps “attend” their own church’s live online service. Some are so radical that they cannot tolerate any who do not agree with them, and apparently cannot go to church until they find the perfect church (i.e., that agree with them on all points). There are doubtless other categories, but these are the four that come to mind first for me.

A few weeks ago, someone I know had some work done at his house. The man doing the work professes to be a Christian but says he does not need to go to church. My friend talked to him a bit, especially pointing him to the Hebrews 10:25 passage about “not forsaking the assembling of ourselves together.” He did not make any headway. He later asked me about, especially concerning what Scripture might be used to convince folks that they should go to church. The Bible does teach the gathering of baptized believers. Rather clearly. Sometimes the problem is not so much showing someone what the Bible says. The actual problem is that the non-church-going Christian will not accept the authority of the Bible as their sole rule of faith and practice in this matter and submit to it.

Another related problem might be a common American/Western idea of “going to church.” It is just somewhere you go and something you do on a regular or semi-regular basis, rather than a commitment to the Lord and his people. Related to this is a consumer mentality, in that one “goes to church” for what he or she can get out of it, rather than considering there might be something to put into it. Taken together, with this mentality, when church going no longer seems pleasing or beneficial, the church-goer just stops going and does something else that is pleasing and beneficial.

The best scriptural case for “going to church” is made with the “threefold cord” of command, precept, and example.

Command.

Hebrews 10:25 not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

The Bible teaches Christians to gather. In the context of commands to draw near God (v. 22), to hold fast the profession of our faith (v. 23), and to consider one another to provoke unto love and to good works (v. 24), the writer to the Hebrews commands the Lord’s people to assemble (stated as a command to not forsake the assembling they are presently fulfilling in conjunction with the other commands given).

Assembling with fellow believers “because God said so” really ought to be good enough for the servant of God. Nevertheless, assembling is not merely for the sake of assembling. Assembling integrates with other commands to the Christian. We fulfill them as we gather together: we combine in corporate worship (1 Corinthians 14:25; John 4:24), hear the preaching of the word (2 Timothy 4:2; Titus 1:3), edify/build up one another (1 Thessalonians 5:11), baptize (Acts 2:41), eat the Lord’s supper (1 Corinthians 11:17-34), exercise church discipline (1 Corinthians 5:4-5), sing to God & one another (Colossians 3:16), and pray together (James 5:16; Acts 4:31).

Other New Testament admonitions made in relation to “One Anothering” indicate near presence, the expectation of gathering together (bear one another’s burdens, exhort one another, greet one another, give an holy kiss, wash one another’s feet, the right hand of fellowship, the laying on of the hands of the presbytery, anointing with oil, admonish one another, comfort one another). Heath Woolman, Pastor of Fruit Cove Baptist Church in St. Johns, Florida, wrote, “Scripture also commands us to take part in the reciprocal imperatives of the Christian life (1 Cor. 12:25, Gal. 6:2, Col. 3:13, et.al.).” Writing in the context of technology driven “online church,” he observes that these imperatives “cannot be adequately expressed or obeyed through technology-mediation, ‘online churches,’ or ‘online church membership.’” I would add they cannot be fulfilled through the church of the fishing boat, becoming one with nature, or simply staying at home doing nothing. Christians obey their Lord.

Precept.

The New Testament concept and doctrine of the church is an assembly. The church is an ekklesia, a called-out assembly, a congregation of baptized believers. The very thing church means assembly and exudes the idea of gathering. “For where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20).

The church of Corinth was an assembly, a local body of believers in the city of Corinth. Notice 1 Corinthians 12:25, “that there should be no schism in the body; but that the members should have the same care one for another.” They came together with psalms, teachings, tongues, etc. See 1 Corinthians 14:26, “How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.” Paul warned that they must bring it all into an orderly fashion, in consistency with the God of order. There were local bodies of believers assembling in the cities of Asia (Revelation 2:1-3:22), in Galatia (Galatians 1:2), in Thessalonica (1 Thessalonians 1:1), in Macedonia (2 Corinthians 8:1), and so on. Assembly is found within the very nature of these bodies.

One modern foe of assembling is the ascendancy of the idea of the “universal invisible church.” Many emphasize that they are members of that church, with little or no need to acknowledge the visible nature of the church. However, New Testament churches were local and visible, gathered assemblies that met together at certain times and in certain places. The ascendancy of the “invisible” church dethrones “the true church” (i.e., local visible churches). The church is an assembly; if she does not assemble, she is not a church. May we labor to recover this church truth, and in doing so realize again the importance of assembling ourselves together.

Example.

The New Testament is replete with examples of the baptized disciples gathering together. They were intricately involved in one another’s lives, joys, sufferings, ministry, and goals. Each time the Bible describes a church gathering, assembling, coming together, etc., it has provided an example of the believers practicing the command of God taught in the precepts of God. Notice a few examples from the book of Acts:

• Acts 2:42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.
• Acts 11:26 and when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
• Acts 12:12 And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.
• Acts 14:27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
• Acts 20:8 And there were many lights in the upper chamber, where they were gathered together.

Conclusion.

The disciples who “were called Christians first” were an assembling body of believers in Antioch Syria. They represent the New Testament “norm.” The “Lone Ranger” who does his own thing apart from the churches of Christ is not a New Testament type of Christian. He is not submitting to the authority of the word of God. Command, precept, and example combine to teach us believers should assemble together in local churches. This should be what some might flippantly call “a no-brainer.” God commands assembly. Obey. With joy.

May we with the sweet psalmist David once again excitedly say, “I was glad when they said unto me, Let us go into the house of the Lord” (Psalm 122:1).

Bible correcting man, or man correcting Bible

“The danger over the years is that man is so busy trying to correct my Bible, when really he should allow the Bible to correct him. The Bible today is put before the bar of man rather than the Bible itself being the judge of mankind.”

Dennis Lloyd, My Indestructible King James 1611 Bible, p. 6

I Struggle On

The music of this song was written by “Texas Baptist Evangelist” William Evander Penn, editor of the songbook in which it appeared. Penn was born in Rutherford County, Tennessee, August 11, 1832, the son of George Douglas Penn and Telitha Patterson. He united with the Beachgrove Baptist Church on October 3, 1847. Penn studied law and opened a law office in Lexington, Tennessee around 1852. He married Corrilla Frances Sayle in 1856. In 1866, the Penns moved to Jefferson, Texas, where he established a law office. The Baptist Church at Jefferson licensed him to preach, and on December 4, 1880 the Broadway Baptist Church in Galveston, Texas ordained him. He began preaching protracted meetings or revivals in 1875, and continued until his death April 29, 1895 in Eureka Springs, Arkansas.

The words of this song were written by another Texas Baptist preacher, James Britton Buchanan Boone Cranfill. He was born in Parker County Texas, September 12, 1858, the son of Eaton A. Cranfill and Martha Jane Galloway. Cranfill was raised among the Primitive Baptists, his father being both a country doctor and an ordained Primitive Baptist preacher. J. B. Cranfill married Celia Olivia Allen in 1878. He was converted as a young man of about 17, joining the Primitive Baptist Church at Tilden in Coryell County. In 1882, Cranfill joined the Missionary Baptist Church at Turnersville, also in Coryell County. He was ordained to the ministry January 1890 in Waco. Initially he practiced medicine and was a newspaperman. Cranfill served in many ways the Baptist General Convention of Texas. With M. V. Smith, he started The Baptist Standard periodical. (They purchased the Western Baptist and turned it into the Texas Baptist Standard.) It became the official publication of the Baptist General Convention in 1914. Cranfill was the U.S. Prohibition Party’s vice-presidential candidate in 1892. He died December 28, 1942 in Dallas, Texas and is buried at the Grove Hill Memorial Park in Dallas. An engaging story of Cranfill’s life – up to 1916 – can be found in Dr. J. B. Cranfill’s Chronicle: a Story of Life in Texas, written by himself about himself.

J. B. Cranfill, about 1916

The song, No. 36 in Harvest Bells Nos. 1, 2 and 3, was copyrighted by Penn in 1891. It is in the style of the old campmeeting songs, with an interrupting refrain “I (I’ll) Struggle On” interspersed throughout the song. The caption associates it with a Bible text – “There remaineth therefore a rest to the people of God.—Heb. 4:9” – and provides a dedication, “To all the faithful laborers in the Lord’s vineyard.”

I’ll Struggle On.
Words by J. B. Cranfill and music by W. E. Penn.

1. Though sin doth often weigh me down,
I struggle on.
I’m striving for the victor’s crown,
I struggle on.
The tempest wild around me blow
There’s sin and want where’er I go.
And yet the Lord will guide, I know—
I struggle on.

2. Sometimes the way is dark and bleak,
I stuggle on.
It’s for the better land I seek—
I struggle on.
Discouragements and storms arise,
Temptations oft confront my eyes,
But I am journeying to the skies—
I struggle on.

3. Sometimes the mists will clear away; 
I’ll struggle on.
The night will be transform’d to day;
I’ll struggle on.
Sometime I’ll lean on Jesus’ breast,
I’ll kiss the brow the thorns have press’d,
And in His arms find peace and rest—
I’ll struggle on.

4. And as I look the vision grows—
I’ll struggle on.
In Heav’n are no distressing woes—
I’ll struggle on.
Just o’er death’s raging, surging tide
That sin and sorrow made so wide,
Is bliss for me at Jesus’ side—
I’ll struggle on.

Charming the Alamo, and other links

The posting of links does not constitute an endorsement of the sites linked, and not necessarily even agreement with the specific posts linked.

• Charming the Alamo -- “Her full name is Miss Isabella Francisca Veramendi de Valero, but visitors to the Alamo just call her Bella.”
• Concerning the 1769 Blayney Bible -- “I don't know of anyone who has ever done a study of the 1769 Blayney Bible and compared it to the 1611 to see if Dr. Blayney did indeed change any of the marginal references.”
• Genealogy Tips: Not Every Burial Can Be Found -- “It may be frustrating to not be able to locate an ancestor’s final resting place – but before you give up, think in terms of how to research the possible place/s he or she was buried.”
• Heaven Beyond Hell’s Gate -- “While the Hill Country west of Austin gets all the attention, there’s a hidden hill country in North Texas that encompasses the sprawling Palo Pinto Mountains.”
• How to cook Hot Dogs and Potatoes -- “This is so quick and easy to throw together and a great way to use leftovers as well.”
• McCarthy says Biden impeachment inquiry all but inevitable: ‘Natural step forward’ -- “When you look at this, it looks like a culture of corruption that’s been happening within the entire Biden family. You’ve got to be able to answer that to the American public.”
• Some Preachers, Long Gone, Keep Preaching from Beyond the Grave -- “Pastors’ messages continue through TV, radio, and the Internet, even as some listeners probably don’t even know they’re gone.”
• Technology-Mediated Ministry: How Far Is Too Far? -- “It’s worth asking the question: how far is too far? Our research offers some clarity on this. It’s “too far” when TMM attempts to replace active and embodied involvement with a local church.”
• Why I Pray Publicly for Other Churches -- “Believe it or not, the practice of praying for other churches is so rare in many Christians’ experience that many don’t know exactly how to process it.”

An old Georgia Baptist Church

“It would be difficult to overestimate the importance of Silas and Jesse Mercer and the Powelton Baptist Church to the remarkable growth and success of the Baptist denomination in Post-Revolutionary War Georgia. The history books are full of references to these icons and to the importance and stature of Powelton Baptist.” (Powelton Baptist, at Historic Georgia Churches)

Powelton Baptist Church in Hancock County is one of the state of Georgia’s oldest Baptist Churches. (The oldest, Kiokee, was organized in 1772.) Powelton was organized as Powell’s Creek Church by Silas Mercer, John Harvey, and John Thomas on July 1, 1786, with 26 original members. Silas Mercer became the first pastor. Jesse Mercer, son of Silas and namesake of Mercer University, became the pastor 1797 and served until 1825. 20 years later in 1806, during the tenure of Jesse Mercer, the White Plains Baptist Church was organized by members from Powell’s Creek.

Powell’s Creek is significant in my personal history because my Vaughn and Parker ancestors were affiliated with the White Plains Church, and the Smyrna Church organized out of White Plains in 1828. (In fact, there were Parkers in the Powell’s Creek Church, but I do not think I had any direct ancestors who were members there. Further research might prove I am mistaken.)

When I saw the baptismal pool, a walled-in spring, it reminded me of our somewhat more rustic Texas version, a spring at Chinquapin enclosed with heart pine lumber by Smyrna Baptist Church circa 1873. Part of the difference, no doubt, is that the Rusk County walled spring has suffered from some 125 years or so of abandonment to the woods.

Surprisingly, some of the existing Powelton building dates back to a structure built in 1798. Note that when some people refer to Powelton as “Georgia’s Oldest Baptist Church” they actually mean “Georgia’s Oldest Baptist Church Building.”

Historical Marker

When did the events of Galatians 2:1-14 occur?

In the past I have felt that events of Galatians 2 were contemporaneous with the events of Acts 15. In recent further study I have come to believe that in timing they better comport with Acts 11:29ff. Here are some brief comments on the subject.

The differences between what Luke writes in Acts 15 and what Paul writes in Galatians 1-2 are differences in fact, I have concluded, because the visit to Jerusalem mentioned in Galatians 2:1ff does not correspond to his visit to Jerusalem in Acts 15. 

Comparing and contrasting Acts 15 and Galatians 2

                        Acts 15                                                Galatians 2

Third visit (Acts 9:26; 11:30,12:25)   | No third visit mentioned

Problem, reason for going (15:2)        | Problem after arrival (2:3-5)

            Sent by church (15:2-3)                      | By revelation (2:2; cf. Acts 11:27-29)

            Public discussion (15:6ff)                   | Private meeting (2:2)

            Circumcision and salvation (15:1,5)   | Table fellowship (2:11-13)

            Focus on James’s resolution (15:19)  | James’s resolution unmentioned

            Paul a minor participant (15:12)         | Paul a primary participant (2:1-9)

 

By the time of Acts 15 in the historical record of the book of Acts, Paul has visited Jerusalem three times – the first visit is mentioned in Acts 9:26ff, the second is to bring famine relief from Antioch to Jerusalem and Judæa (Acts 11:27-30), and the third is for counsel with the Jerusalem Church on the matter of circumcision and the law of Moses (Acts 15).

“I went up again” in 2:1 seems to be a reference back to a prior visit to Jerusalem mentioned in Galatians 1:18.  Without a presupposition in favor of Acts 15, the comparison of 2:1 and 1:18 would normally and simply be taken as the next (therefore, second) visit Paul makes to Jerusalem. (That is, “I went up to Jerusalem” in Galatians 1:18 is the first visit, and “I went up again to Jerusalem” in Galatians 2:1 is the second visit.) The second visit of Paul to Jerusalem, according to the book of Acts, occurs at the time recorded in Acts 11:29-30, 12:25. The events of Galatians 2:11-21 strike an odd chord if they track with Acts 15 or follow after the conclusion of the consultation. The influence of the Judaizers in Galatians is much more understandable if occurring before the decision of the church in Acts 15 rather than after it (cf. Acts 16:4). In Galatians 2, Paul calls the opposers “false brethren.” In Acts 15, Luke calls the opposers “Pharisees which believed.” Also, Galatians 2:10 “remember the poor” is more consonant with the purpose of the Acts 11 visit than the Acts 15 visit. This further better explains why Paul does not refer the Galatians to the decision of the consultation in Jerusalem – it had not taken place at the time he was writing to the Galatians.

Thoughts?

Acts Commentary

At our church I am conducting a weekly Bible study on the New Testament book The Acts of the Apostles. At present we have been studying Acts for over a two-and-a-half years, and are about halfway through the book (near the end of chapter 14 this week). In connection with the study I am preparing and printing comments on the text as a companion to the study of this New Testament book. My long term goal, Lord willing, is to compile, edit, and publish these notes as a commentary on the book of Acts.

I am under no illusions that there will be a high demand for a commentary by this preacher. However, I believe there is a great need for a modern commentary on the book of Acts that (1) proceeds from the belief that the Bible is inspired, infallible, accurate, trustworthy, sufficient, and providentially preserved; (2) is developed in harmony with biblical local church ecclesiology and practice; and (3) recognizes that New Testament apostolic practice is normative. Additionally, such a commentary for English readers is based on the King James Bible and supported by the Greek Textus Receptus.

I provide this explanation, because in preparing my post for today it occurred to me that I could (and perhaps should) post on my blog excerpts from my Acts commentary. The post that will follow today is not strictly an excerpt, but prepared specifically for the blog based on study and work I have done on Acts 15. If the Lord wills, going forward I will try to post material about the book of Acts from my comments on Acts on a weekly basis, perhaps on Thursdays or Fridays. It will not be all the material, and not necessarily in order. May it possibly be a blessing to someone.

A Balanced Approach to the King James Only Controversy

...Some comments.

Back in May 2023, a Facebook group member quoted from something titled “A Balanced Approach to the King James Only Controversy.” It said that “King James Only advocates” commonly claim “that all modern translations leave out the name of Satan as a part of a devious scheme to destroy the faith.” I thought that statement was both unusual and regarding something I do not expect to be “common.”

I searched for “A Balanced Approach to the King James Only Controversy.” I found it online at Liberty University’s Digital Commons. It is a 2010 Liberty University Doctor of Ministry thesis by A. B. [Aulton Bruce] Brown. Brown is an ordained Free Will Baptist minister, a former teacher and dean at Southeastern Free Will Baptist College, and currently (or at least at that time) an adjunct professor at Liberty University. This is not a review of the thesis, but just some random comments on some things that stood out to me.

After reading the “Abstract” and “Introduction,” I felt the work starts with a defect – of writing about the King James Only Controversy without clearly defining what the term “King James Only” means. I would expect a definition to be found at least in the “Introduction.” The lack of a clear definition makes the entire discussion problematic and mars the purpose of the thesis. When the author identifies various folks holding distinct views as “KJVO” (e.g., Edward F. Hills, Gail Riplinger, Peter S. Ruckman, Charles L. Surrett, D. A. Waite, etc.), this implies that they hold the same view. Yet they do not.

I am not sure whether there is any widespread knowledge of or reference to this thesis. Therefore, this post calling attention to it perhaps gives it too much credit. Overall, I am not impressed. Lots of introductory material, history, etc., and lots of talk about the KJVO view not being biblical, but the thesis itself is not all that balanced or biblical, in my opinion. The approach is more logical and philosophical, rather than biblical. Brown does finally directly deal with two biblical texts – Psalm 12:5-8 and Matthew 5:17-19 in Appendix E.

As an example of the approach being logical and philosophical, consider from the “Introduction.” The author sets forth “four natural human tendencies help explain why some cling to the KJV.” With little difficulty of thought, a “KJVO” advocate could as easily come up with “four natural human tendencies help explain why some clamor for new versions.”

When I saw the word “balanced” in the title, it struck a different connotation for me than whatever the author had in mind. A “balanced approach” to the KJVO Controversy would critique problems on both sides. This critique is of but one side. The author and university advisers nevertheless assume this one-sided approach is balanced. 

Perhaps it is just me, but I either saw or imagined I saw anger toward KJVO in the thesis. If so, this might be because of what happened at the college where the author had taught. He wrote that the administration “eventually caved in and banned the use of the Nestle text in the classroom.”

In the sub-heading “Unholy Exaggerations about the Omission of the names Satan and Lucifer” (p. 121), Brown writes, “The claim that all modern translations leave out the name of Satan as a part of a devious scheme to destroy the faith is common among King James Only advocates.” He then gives a lengthy quote on the occurrence of “Satan” in various Bible translations.

Brown seems to be confused or misleading here. He does not identify or reference anyone who has made this so-called “common” claim. Which KJVO advocates are making this claim? How common is it? How (in what words) are they making it?

The sub-heading implies he means “the names” both “Satan” and “Lucifer.” There seems to be an attempt to make KJV advocates look stupid or deceptive, by showing that “Satan” is hardly left out of any Bibles despite what they “claim.” Is this some kind of “bait and switch”? If there is a complaint that is common about modern translations leaving out the name “Satan,” I haven’t seen it. Most often the discussion is much narrower – in reference to the name “Lucifer” removed from Isaiah 14:12. In this case most modern translations do not have Lucifer, but rather “morning star,” “day star,” “star of the morning,” and such like. 

This point is bungled and confused. Just what is he saying? The author needs to be clear. He should identify and refer to which KJVO advocates have made this “common” claim, show how & where they state it, and whether it is actually common.

Despite my overall negative impression, A. B. Brown came up with some “quotable quotes.” Here are a couple:

• “Bad doctrine and bad deeds both reflect a lack of submission to the sole and supreme authority of the Scriptures.” p. 162
• “Truth is a straight line that favors neither the right nor the left.” p. 163

If the thesis is as poorly researched as it is poorly prepared and presented, perhaps supporters should place little confidence in it. Right out the gate the word “Controversey” is misspelled in the title on the title page. As I looked through this thesis, I found myself asking this question (while feeling sort of guilty for doing so): “Is this what passes for doctor’s theses at Liberty?” This is not a personal criticism of Brown, who was 72 years old when he produced the thesis. I understand how age affects us. Readers of this blog can see what kind of typographical messes I am capable of making. So, I sympathize with Brother Brown. However, I do not sympathize with Liberty University. It is a matter of standards for theses – first readers and supervisors requiring corrections before a thesis can be accepted, etc. High quality for a high degree. Not only did Liberty apparently miss those steps, but then they posted it online demonstrating that they missed the steps! If they posted a draft of an uncorrected document, that is also a mistake on their part (altbeit a lesser one). 

The most egregious extreme of the thesis is the charge that, by becoming King James Only advocates, these people “deny both the sole authority and the complete sufficiency of the Scriptures” – with no mature and corresponding (balanced) reflection of how the Modern Version advocates may do the same thing by “creating their doctrines not found in the Scriptures.” All Bible-believing Christians (if they are Bible-believing Christians) hold the inspired Scriptures as our sole rule of faith and practice. In practice we fall below that high ideal. It is still the ideal.

Hyper…ism

In religious speak, various views are often labeled some type of “hyper-ism” – Hyper-Calvinism, Hyper-Dispensationalism, Hyper-Arminianism, and so on.[i] 

“Hyper…ism” can be a useful description. The English prefix “hyper” means excess or exaggeration. It comes from the Greek ὑπέρ (huper), which means over or above. Some belief systems go “over and above” what is normally described by certain theological terms, such as Calvinism or Dispensationalism. A “hyper” belief may take some point of a particular theology to excess. Hyper-Calvinism probably most generally and historically describes a view that says it is unbiblical to exhort someone to repent and believe the gospel unless the preacher has some evidence that the person so exhorted is one of God’s elect.[ii] Hyper-Dispensationalism normally describes a belief that the church age or New Testament age does not begin until sometime in the middle of the book of Acts or later. This can get really confusing because some people divide these “hyper” views into “Hyper-Dispensationalism” (church begins Mid-Acts, e.g., Acts 9 or Acts 13) and “Ultra-Dispensationalism” (church begins in Acts 28 or later).

“Hyper…ism” can be an unhelpful description, because it often has no set meaning. The meaning often is determined by its distance from or relation to the speaker or writer using the term. For example, some non-Calvinists may speak of any type of Calvinism as “Hyper-Calvinism.” A non-dispensationalist may speak of any kind of dispensationalism as “Hyper-Dispensationalism.” Such uses are usually pejorative and polemic. It is also problematic because such a description is usually used about or against someone rather than it being how a person or group describes themselves. In other words, a church or denomination will not likely say, “Oh, yes, of course we are ‘hyper…ists.” They see their view as correct, not hyper. “Hyper…ism” is describing by comparison and according to the extreme, whether correctly or not.

When used for the better, a “hyper” issue is an overemphasis on a part of the Bible or theological teaching while disregarding a corresponding part of the Bible or theological teaching. The terminology exists and cannot be avoided. Nevertheless, it is probably best used sparingly, and when using it we should carefully define what we mean.

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[i] “Hyper-Arminianism” seems never to have gained much traction, though sometimes it might be applied to Easy-Believism, Pelagianism, Open Theism, and such like.

[ii] Additionally, one must deal with “High Calvinism” and “Low Calvinism.”

One Grand Providence

“People talk about special providences. I believe in the providences, but not in the specialty. I do not believe that God lets the thread of my affairs go for six days, and on the seventh evening takes it up for a moment. The so-called special providences are no exception to the rule—they are common to all men at all moments. But it is a fact that God’s care is more evident in some instances of it than in others to the dim and often bewildered vision of humanity. Upon such instances men seize and call them providences. It is well that they can; but it would be gloriously better if they could believe that the whole matter is one grand providence.”

George MacDonald (1824–1905) in Annals of a Quiet Neighbourhood, 1867, p. 27

Ein’ fes­te Burg ist un­ser Gott

Probably most Christian folks are familiar with the Martin Luther hymn “A Mighty Fortress is Our God.” Luther wrote the hymn in German. It begins “Ein’ feste Burg ist unser Gott.” “A Mighty Fortress” represents the most commonly used English translation. The hymn below is a translation by Thomas Carlyle. Carlyle (1795–1881), a Scottish writer and historian, wrote histories, articles for the Edinburgh Encyclopedia, and much more. Apparently “A safe stronghold our God is still” is his only hymn. The hymn meter is the same as “A Mighty Fortress” (87.87.66.667.) and can be sang with the tune Ein’ Feste Burg. The translation of Carlyle preceded the more common one (by Frederick Hedge) by about 20 years.

1. A safe stronghold our God is still,
A trusty shield and weapon;
He’ll help us clear from all the ill
That hath us now o’ertaken.
The ancient prince of hell
Hath risen with purpose fell;
Strong mail of craft and power
He weareth in this hour;
On earth is not his fellow.

2. With force of arms we nothing can,
Full soon were we down-ridden;
But for us fights the proper Man,
Whom God Himself hath bidden.
Ask ye, who is this same?
Christ Jesus is His name,
The Lord Sabaoth’s Son;
He, and no other one,
Shall conquer in the battle.

3. And were this world all devils o’er,
And watching to devour us,
We lay it not to heart so sore;
Not they can overpower us.
And let the prince of ill
Look grim as e’er he will,
He harms us not a whit;
For why? his doom is writ;
A word shall quickly slay him.

4. God’s Word, for all their craft and force,
One moment will not linger,
But, spite of hell, shall have its course;
’Tis written by His finger.
And though they take our life,
Goods, honor, children, wife,
Yet is their profit small;
These things shall vanish all:
The City of God remaineth!

Like another hymn by Luther on Psalm 12, Luther here also exalts the word of God.

Words & Music: Martin Luther, 1529 (Ein’ feste Burg ist unser Gott). Words translated from German to English by Thomas Carlyle (1831).