Joseph’s clothing

The coat of Joseph’s sonship

Genesis 37:3, 23, 31-33 Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him; And they took Joseph’s coat, and killed a kid of the goats, and dipped the coat in the blood; and they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son’s coat or no. And he knew it, and said, It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.

• Proclaimed the favoritism of his father.
• Provoked the jealousy of his brothers.
• Provided the implication for a deception.

The garment of Joseph’s servitude

Genesis 39:12-13, 15-18 And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out. And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, and it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out. And she laid up his garment by her, until his lord came home. And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me: and it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out. 

• Expedited a saint in fleeing fornication.
• Enhanced the documentation of a lie.

The vesture of Joseph’s exaltation

Genesis 41:42 And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;

• Accompanied an honest man’s restoration.
• Advertised a prophet’s new position.

Renouncing curious arts

Acts 19:13-20 Evil spirits, exorcism, and book burnings

 Verse 13: These unusual “goings-on” encouraged certain Jews to try to take up the business of exorcism in “the name of the Lord Jesus.” The men are described as (1) vagabond Jews, and (2) exorcists. They were already “exorcists” practicing their incantations. Now, seeing the power of God wrought through Paul, they imagine they can tap in to that power. “Adjure” means to command, especially under oath. They adjured or commanded the evil spirits to depart in the name of Jesus, adding “whom Paul preacheth.” They act presumptuously, without authority. They were willing to try any possible method to ply their trade.

• vagabond, traveling from place to place, περιερχομενων
• exorcists, those who expel or pretend to expel devils, εξορκιστων

 Verse 14: “And there were seven sons of one Sceva…which did so” – as placed in these two sentences, suggests that these may not have been the only ones who acted in this rash manner. Acts records one representative incident of what can happen to those who illicitly undertake to redelegate the power of God.

Sceva, the father, was not only a Jew, but also a priest. “chief of the priests” does not mean he was the high priest, but most likely that he was or had been head of one of the twenty-four divisions of priests. See I Chronicles 24:7-19.[1]

Verses 15-16: Seven stupid scoundrels are in for the surprise of their lives. Not only did the evil spirit not depart from the man they possessed; he spoke boldly to them, challenging their authority. He knew Jesus, and he knew Paul (indicating he recognized Paul’s authority to speak for Jesus) – “but who are ye?” Now the evil spirit has their attention! And men possessed of devils are also possessed of ferocity and great physical strength. See Mark 5:3-4; Luke 8:29. The one possessed man leaped on the seven quack exorcists, leaving them bruised and bloody (“wounded”). They bolted the house, leaving behind their profession, their dignity, and their clothes!

Verse 17: The event, as well as the contrast between the authority of Paul and these exorcists became known to the Jews and Greeks dwelling at Ephesus. The effect was a fear that “fell on them all” – a reverential fear of the power and authority of God, in general and over evil spirits in particular. Because of all this “the name of the Lord Jesus was magnified.” Contrast “name” here with “name” in verse 13.

Verses 18-19: When the name of Jesus was magnified people believed and were saved. “shewed their deeds” at least in the case of those who embraced magical and superstitious practices, probably includes revealing the secrets of their “curious arts” (περιεργα πραξαντων). The removal of secrecy destroys the secret’s hold.

• A Christian response. “many that believed came, and confessed” They did not reform and then become Christians. They became Christians and then reformed, under the power of the word and the Spirit.
• A voluntary undertaking. “brought their books” The Christians openly confessed, then brought their books; they were not seized by church authorities.
• A settled conviction. “burned them” They are convinced of what is truth and what is false, and make a distinct and final separation between the two. They made no provision for a return to them.
• A public statement. “before all men” In a public manner and open testimony, they signal to all men their determined change of faith and practice.
• A sincere renunciation. “the price of them” Sincerity is seen in what it cost them. The worth of these books added up to fifty thousand pieces of silver.[2] They counted as financial loss what had been a gain to them.

The Ephesian example instructs us to “be ye separate,” for there is no fellowship of righteousness with unrighteousness and no communion of light with darkness. William J. Larkin warns:

“Today the temptation is still present to syncretize a newfound faith with pre-Christian ways of using ‘power’ to cope with life…those who live under Jesus’ lordship must sooner or later come to terms with any compromise in these matters and follow the Ephesian Christians’ example of making a clean break with their ‘power’ past.”[3]

Verse 20: A summary statement; compare Acts 12:24. This mighty Christian commitment was followed mighty growth of the word of God. “So” in this manner, by salvation and sanctification, “grew the word of God,” the cycle repeating, and “prevailed” (ισχυεν cf. v. 16). The church at Ephesus was “built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone,” and “all the building fitly framed together [grew] unto an holy temple in the Lord” (Ephesians 2:19-22).

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[1] Additionally, this far from Jerusalem, perhaps he operated in some unauthorized priestly fashion.
[2] Various guesses of today’s worth, however accurate, range from an estimated 100,000 thousand to several million dollars (in modern U.S. currency). Regardless, it was a lot of money. The books were a valuable commodity, whose loss was a financial sacrifice for the cause of truth.
[3] William J. Larkin, Jr., Acts, InterVarsity Press, 1995, p. 278.

Living upon Creator fulness

Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation. Habakkuk 3:17-18.

“See, my soul, in the prophet’s example, the blessedness of living above creature enjoyments, by living upon Creator fulness. Here is a sun, which never goes down! Here is a fountain, whose streams can never dry up! He that lives upon creature excellency, will want both food and comfort when that excellency dies, for they must die with it, when the period of its flourishing is over. But the soul that draws all from Jesus, the God of his salvation, will have Jesus and his salvation to live upon, and to be an everlasting source, when nature, in all its varieties, ceases to supply. My soul, what are thy resources for a day of famine? Canst thou join issue with the prophet? If blasting, or mildew, or frost, shall nip the fig-tree of its blossom; both the vine and the olive fail; yea, if the staff of life, as well as the sweets of life, should all be gone; hast thou Jesus to live upon; canst thou rejoice in him, when there is nothing else left to rejoice in; and call him thine, and the God of thy salvation, when none will own thee, and thou hast none beside him to own?

“They say that music upon the waters always sounds best. Be this so or not, yet the melody of the soul is certainly sweetest when nature is out of tune, if the believer can take his harp from the willow, and sing aloud on the tribulated waters of sorrow, to the God of salvation. And this is a song never out of season, but has peculiar joy in the note, when from a new strung heart, the believer sings it of the God of his salvation, and addresses it to the God of his salvation. Blessed Lord Jesus! Give me grace, like the prophet, so to sing and so to triumph, that since, lose what I may, I cannot lose thee, while thy creature comforts remain, I may enjoy them, from enjoying thee in them: and when all are taken away, still, having thee for my portion, may I sing aloud with the prophet, though all earthly enjoyments cease, ‘I will still rejoice in the Lord, I will joy in the God of my salvation.’”

Robert Hawker (1753-1827)

Faith Promises, reprise

Faith Promise Giving—Is It Scriptural?

“Faith promise giving” is a popular modern-day church fund-raising system. It is different from pledging. According to idea of “faith promise,” a person is supposed to promise on faith to give a sum of money that he does not have (nor expect to have) and have the faith that God will supply it so he can give it. This is more than an apostle required, as Paul said that God would accept according to what a man has (2 Corinthians 8:12).

The Baptist Bible Fellowship was the first group which I heard promoting “Faith Promise Giving.” It did not originate with them, but they have been in the forefront of promoting the idea among Baptists. It has spilled over into Independent Baptists, Missionary Baptists, Southern Baptists, and doubtless many others. 

Notice some quotes from a pamphlet distributed by the BBFI – “A Faith Promise Offering?” by Granville LaForge. “The Faith Promise Offering is a free-will offering collected weekly in your church to provide the finances for worldwide missions (p.1).” “First, It is a promise to God. Observe carefully this is not a pledge to the church...However, may we hasten to say that your promise to God should be as binding if not more binding than a pledge to an organization.[i] Secondly, it is an act of faith. You are promising to give beyond your present ability to give...It is simply trusting and believing God to supply the amount He impresses your heart to promise (p.2).” “WHY SHOULD I GIVE A FAITH PROMISE OFFERING?...First to express loving obedience to His commands. (pp.3,4).” “How can I determine what God wants me to give? Ask God, with a submissive will: ‘Lord, what will thou have me to do?’ If you are truly willing to do His will, He will impress your mind with the amount He wants you to give. The amount He indicates may be beyond your personal ability, but remember this verse: ‘If thou canst believe, all things are possible to him that believeth.’ Mark 9:23 “FOURTH, SUBSCRIBE TO THAT AMOUNT ON YOUR FAITH PROMISE CARD. (p. 8).” “FIFTH, SET THIS AMOUNT ASIDE WEEKLY AND GIVE IT...Knowing that if it is God’s will for you to give this amount weekly it then simply becomes a matter of good stewardship to give it as He has led you to promise. NOTE: God never commanded us to do something He will not enable us to do! (p.9).”

Promoters of the Faith Promise usually insist that it is based on Scripture – “The Faith Promise method of giving is described in detail for us in 2 Corinthians 8, 9, and 10 (pp. 1-2).” Oddly, no one seems to have noticed it in this text before Oswald J. Smith in the 20th century.[ii] The excerpts from this pamphlet (and many other writings that are available) show that it is a very detailed system, and, for the BBFI at least, “You are promising to do something for an entire year, fifty two weeks without fail (p. 3).” [Most Faith Promise promotions find their scripture base in 2 Corinthians 8; most want a promise made for a year; most emphasize this as a promise to God rather than a pledge to the church, implying it is not binding, but then turn around and say that a promise to God is even more binding than a pledge to the church.]

All this may sound good on the surface to some people, but what does God’s word say? 

To begin with, the system is built on a faulty foundation. There is no New Testament teaching of two ways of giving: tithes which are owed to God and offerings over and above the tithe which are not owed but freely given. All we have belongs to God. We are stewards of it all. Even the Old Testament tithing proof text (Malachi 3:8) states that the robbers of God were robbers “in tithes AND offerings.” How so, if only the tithe belongs to God?

Faith Promise Giving is inconsistent with and ultimately violates scriptural principles of giving.

Faith promise giving contradicts the principle of giving “out of that which ye have” (2 Corinthians 8:11). This principle rules out pledging OR promising what we do not have, and faith promise giving is exactly that – promising to give what one does not have. God accepts our gifts according to what we have, not according to what we do not have (2 Corinthians 8:12).

Faith promise giving disregards the instructions of 1 Corinthians 16:2, which teaches us to give as God has prospered us. God only asks us give out of that with which he has already prospered us. Faith promise giving asks us to give that we hope or expect God to prosper us with in the future (because we have made a promise to give based on it).

Faith promise giving removes the prospect of giving sacrificially, as did the Macedonians (2 Corinthians 8:14). On the one hand, the faith promise giving scheme seems to call for sacrificial giving. On the other hand, the faith promise system actually guarantees that God will supply extra funds to you in order for you to keep your pledge to him. No sacrifice, no cost. David said, “Neither will I offer...that which doth cost me nothing” (2 Samuel 24:24). The poor widow described in Mark 12:41-44 cast into the treasury all that she had, without any promises or expectations.

To make a faith promise is to promise (which is a pledge) to perform a certain amount of giving for an entire year. However, we know not what shall be tomorrow (James 4:13-14). This seems more an act of foolishness rather than an act of faith...

...Let us cheerfully give out of what we have as God has prospered us, and leave off the “faith” promises.[iii]

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[i] While on the one hand saying it is not a “pledge,” it seems churches that adopt “Faith Promise Giving” adopt the promises as part of their budget.
[ii] It is surprising how many promoters of “Faith Promise Giving” also claim to be expository preachers. The system, however, cannot be found under careful consideration and faithful exposition of the scriptures used to promote the system. Through research on the internet, I found that Faith Promise giving originated with Oswald J. Smith, a Canadian non-denominational preacher of Presbyterian background. He was also an evangelist, hymn writer, and author. Its origin is some 1900 years too late. “Dr. Oswald J. Smith was the originator of the idea of a Faith Promise offering for missions. For many years he was pastor of The Peoples Church in Toronto, Canada, where he challenged that congregation to raise $1 for missions for every $1 they spent on themselves.” – from “A Faith Promise Offering,” Oswald J. Smith, page 2.
[iii] The faith promise system is self-promoting, because it raises lots of money. It is more about what “works” than what is biblical. Oswald J. Smith, the originator wrote, “That is about the only kind of an offering I have taken up for Missions in all these years, well over a quarter of a century now—a Faith Promise Offering. I would never go back to the cash offering. With a cash offering I could only get a very little, but with a Faith Promise Offering I can get much. In our Annual Missionary Convention we never get more than $7,000 in cash, but we get a quarter of a million or more in Faith Promises.” (p. 1)

God and the Sand

Read God and the Sand: 50 Year History of Old Prospect Baptist Church.

More with less

“From hence we may observe, that believers who have most knowledge, are not therefore necessarily the most spiritual. Some may and do walk more honorably and more comfortably with two talents, than others with five. He who experimentally knows his own weakness, and depends simply upon the Lord, will surely thrive, though his acquired attainments and abilities may be but small; and he who has the greatest gifts, the clearest judgment, and the most extensive knowledge, if he indulges high thoughts of his advantages, is in imminent danger of mistaking, and falling at every step; for the Lord will suffer none whom he loves to boast in themselves. He will guide the meek with his eyes, and fill the hungry with good things; but the rich he sendeth empty away. It is an invariable maxim in his kingdom, that whosoever exalteth himself, shall be abased; but he that humbleth himself, shall be exalted.”

John Newton, author of “Amazing grace, how sweet the sound”

Old Prospect Anniversary

Not a great hymn for this Sunday morning, but rather one I tried to eke out in honor of our Church Anniversary. I wrote the music after our 40th Anniversary in 2014, and have added a second stanza for the 50th Anniversary today. 

We look for whatever the Lord has in store for us, whether it be 50 more years or 50 hours. Most of us at the church will certainly not be around in this world for 50 more years. However, the Lord may replenish the body, or even better, he may call us all – the dead in Christ and those who are alive & remain – to be together with him.

Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

1. On the sixth day of the month October
In Nineteen Hundred Seventy-four
Old Prospect Church was constituted
To go forth in the name of the Lord.

2. By the grace of God still we are meeting
Unto to him the glory does belong.
Fifty years in his sight are but nothing,
Though to us they seem so very long.

Chorus:
Hallelujah, Hallelujah,
Hallelujah, praise the Lord;
Glory be unto the Father,
Glory in the church of God.

After I wrote the tune Old Prospect Anniversary, I thought it had a familiar ring. I recently decided in has shades of The Great Roll Call in it. That was not deliberate; I think I picked it up unconsciously while trying to sing the words in a workable way. Above is what it looks like (click to enlarge).

We are having anniversary services this afternoon (October 6th) at 2:00 p.m. You all come and be with us.

Happy Anniversary, Old Prospect

Tomorrow is the Fiftieth Anniversary of Old Prospect Baptist Church, organized October 6, 1974. Anniversary services at 2 p.m. Please join us.

Old Prospect Baptist Church is an independent unaffiliated missionary Baptist Church in the Sand Flat Community of southeastern Rusk County, Texas. Stafford Harris came to the community as missionary pastor in December of 1972. The Old Prospect believers were constituted as a church on October 6, 1974, by 44 charter members with letters from Landmark Missionary Baptist Church in Mt. Enterprise, Texas. At that time the church affiliated with the Mt. Zion Baptist Association and American Baptist Association. Brother Harris remained at the church until September 1975. Following a brief pastorate by Charles Miller, Old Prospect called Glenn Matlock as pastor with the agreement the church would no longer affiliate with the American Baptist Association. Other former pastors include Clyde Stephens, James “Harry” Matlock, and Joe Fulton. The current pastor is R. L. Vaughn.

How does the Bible define drunkenness

Q. How does the Bible define being drunk, that is, in a state of drunkenness?

A. In our state we have a secular and legal approach for defining drunkenness, especially regarding driving a motor vehicle. It is determined by a device called a breathalyzer. The state tests and legally defines the point of drunkenness with blood alcohol level – 0.08 blood alcohol concentration.[i] 

However, our question if different. The question now before us is how the Bible, our rule of faith and practice, defines it.  The Bible-believing Christian must answer this the same way regardless of his or her position on drinking in moderation or abstention. We must go to the Bible and find out what it says about drunkenness. There we will find guidance. Inspired, inerrant guidance.

Please consider the following points from Scripture.

There is a point at which one passes from “drinking wine” to drunkenness; that is, these are two different states. For examples, Genesis 9:21 ”And he drank of the wine, and was drunken...” Deuteronomy 29:19 ”And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst:”

The Bible speaks of “drunken” but also of an exceeding state of that: 1 Samuel 25:36 ”And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal's heart was merry within him, for he was very drunken” The “very drunken” state is most obvious, while drunken might not be quite as readily observable.

Certain actions, states or physical signs are often associated with drunkenness in the Bible, such as staggering, shaking and vomiting. Psalm 107:27 They reel to and fro, and stagger like a drunken man, and are at their wit’s end. (Cf. Jer. 23:9, Isa. 19:14; Prov. 23:29)[ii]

Actions or states unrelated to alcohol sometimes are mistaken for drunkenness. 1 Samuel 1:13 ”Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken.” (Cf. Acts 2:15)

Drunkenness is associated with loss of control of one’s senses or actions. Sometimes “loss of control” can be in a good way – being controlled by the Spirit. Ephesians 5:18 ”And be not drunk with wine, wherein is excess; but be filled with the Spirit;” There are also other figures in the Bible that speak of being “drunk” on something other than wine/strong drink that seem to generally share the meaning of not being in control or possession of one’s faculties. (Cf. Job 12:24-25; Lam. 4:21; Rev. 17:2)

Drunkenness is caused by an excess of wine. Compare Ephesians 5:18 and 1 Peter 4:3. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

This may be simplistic. Perhaps it does not draw as exact a line as you may want. But looking at these verses are a starting place for a BIBLICAL definition of drunkenness.

It is also worth remembering that the Bible clearly and definitely warns against drunkenness. See, for examples, Proverbs 20:1; 23:20-21, 29-35; 1 Corinthians 5:11; Ephesians 5:18.

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[i] I’m not sure if it is proper to say this defines drunkenness legally so much as to say it is the point where driving becomes illegal. For example, I don’t think BAC has anything to do with “public intoxication” in Texas, which appears to be at a law officer’s discretion.
[ii] We understand other things can also cause these signs, such as sickness.

The second journey

Summary of the second journey, Acts 16-18.

 

Who? Paul, Silas (15:40), Timothy (16:1-3), Luke (16:10), Priscilla and Aquila (18:8).

 

Where? Names mentioned, by city and region.

 

Antioch in Syria 15:34-35ff

Syria and Cilicia 15:41

Derbe and Lystra 16:1

(Iconium mentioned 16:2)

Phrygia and Galatia 16:6

Phrygia and the region of Galatia 16:6

(Asia mentioned 16:6)

Mysia 16:7

(Bithynia mentioned 16:7)

Troas, Samothracia, and Neapolis 16:11

(Macedonia 16:9)

Philippi 16:12ff

Amphipolis, Apollonia, and Thessalonica 17:1

Berea 17:10ff

Athens 17:15ff

Corinth 18:1ff

(Pontus, Italy, and Rome mentioned 18:2)

(Achaia mentioned 18:12)

(Syria mentioned 18:18)

Cenchrea 18:18

Ephesus 18:19ff

(Jerusalem mentioned 18:21)

Cæsarea 18:22

Antioch in Syria 18:22

The Dung Beetle

I first heard about this from Brother Beau Hicks, pastor of Jones Prairie Independent Baptist Church, Jones Prairie, Texas.

Even the lowly dung beetle (Scarabaeoidea) is wonderfully made by the voice of God. 

“In a study published in the scientific journal Current Biology, researchers say dung beetles take ‘snapshots’ of the stars and store the images in their brains.

After conducting an experiment in which some beetles wore cardboard hats that blocked their views of the stars, researchers determined that “dung beetles can roll their balls of dung in straight lines by using the Milky Way as a compass queue.” Warrant added that the tiny waste harvester wearing the cardboard hats just “rolled around and around and around in circles. They couldn’t keep a straight path.”

This happens during the “dance,” a behavior in which the beetle climbs on top of its ball and rotates about its vertical axis.

“In order to protect their food from competitors, ball-rolling dung beetles detach a piece of dung from a pile, shape it into a ball, and roll it away along a straight path. They appear to rely exclusively on celestial compass cues to maintain their bearing.”

“In the most elaborate carry-out scenario, the dung beetles must first stake claim to their piece of poop at the main dung pile, then shape it into a sphere for easy transport, fend off other dung beetles trying to steal it, and then — using the stars to navigate — determine the fastest way to roll their prize away to a safe spot for consumption.”

From Dung Beetles Navigate Poop-Pile Getaways Using Celestial ‘Snapshots’ and “A Snapshot-Based Mechanism for Celestial Orientation,” Current Biology, Volume 26, Issue 11, June 2016.

God made all things, and all things by him are gloriously made. See Colossians 1:16 and Revelation 4:11.

My Lord and my God

John 20:24-31.

24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.

26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. 28 And Thomas answered and said unto him, My Lord and my God. 29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

30 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: 31 but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

Introduction:

The story of the unbelief of Thomas: (1) is found only in the Gospel of John; (2) is strong evidence of the inspiration of Scripture and the honesty of its writers; uninspired dishonest authors trying to promote a new human religion might well have hidden the fact that an apostle behaved as Thomas did here; yet it is opened to the gaze of all; (3) is both a startling and fulfilling lesson for Bible readers. This pericope faithfully records the absence, obstinance, and admission of Thomas the apostle.

1. Missing Thomas lost out by not assembling together with the other disciples.

• Thomas was absent the first time that Jesus appeared to the gathered disciples after his resurrection.

 Jesus stood in their midst. vs. 19-20

 Jesus pronounced peace upon them. vs. 19, 21

 Jesus breathed the Holy Spirit on them. v. 22

• Thomas missed the blessing of seeing the resurrected Lord. He must remain in fear and confusion while the others received a blessing and were rejoicing (v. 20).

• 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.

• We should not be absent from the assembly on the Lord’s day, without good reason. The sermon we miss may be the very one we need to hear. The prayers we do not hear, the songs we do not sing may be the very ones that would have cheered our hearts. The ministration of the Lord’s supper you miss may be the very one you needed to call the Lord’s death to your remembrance. Our spiritual health depends on the medicine God provides. Proverbs 17:22 A merry heart doeth good like a medicine: but a broken spirit drieth the bones.

Let us learn the value of meeting the Lord with his people, the value of assembling ourselves together. Matthew 18:20 For where two or three are gathered together in my name, there am I in the midst of them.

2. Doubting Thomas received Jesus Christ’s patient and loving rebuke for slow learners and dull hearers.

• Thomas missed the meeting. The testimony about it by ten of his brethren had no effect on him.

• Thomas made a bold declaration. He obstinately refused their testimony and set himself in array against them. “Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.”

 Hebrews 5:11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

• Jesus brought “peace and not a sword.” He declared “Peace be unto you” and then proffered to Thomas the exact thing he demanded. If a thing is needed, that thing will be supplied. Nevertheless, the patient dealing and exacting offer are a rebuke of unbelief (cf. Mark 16:14).

• Thomas broke down under the weight of his Lord’s mercy and longsuffering, in true belief, cried out, “My Lord and my God!”

Let us learn the Lord is merciful, even in his rebukes of his people. Let us learn from his example to show mercy. Jesus told the parable of the Good Samaritan to a certain lawyer, then asked which was neighbor to the man who fell among thieves. (Luke 10:37). The lawyer answered, “He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.” J. C. Ryle wrote, “Our Lord has many weak children in His family, many dull pupils in His school, many raw soldiers in His army, many lame sheep in His flock. Yet He bears with them all, and casts none away. Happy is that Christian who has learned to deal likewise with his brethren.”

3. Believing Thomas addressed Jesus Christ as God (without rebuke or denial by Jesus).

• The noble exclamation: “My Lord and my God!”

• Thomas’s exclamation and declaration can be taken as nothing other than a testimony of the divinity of our Lord Jesus Christ. “the Lord he is God; there is none else beside him.”

• Mere Christians and even angels properly refuse the glory that belongs only to God. Jesus did not refuse it!

 When Cornelius fell at Peter’s feet, Peter said, “Stand up; I myself also am a man.” (Acts 10:26)

 When the Lystrans tried to sacrifice to Paul and Barnabas, they tore their clothes and cried out, Sirs, why do you these things? We also are men of like passions with you.” (Acts 14:15)

 When John fell at the feet of the angel who showed him a vision, the angel said,” See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.”

• Luke 4:8 Jesus rebuked Satan: “Thou shalt worship the Lord thy God, and him only shalt thou serve.”

Let us learn and know that Jesus Christ is God. He alone, eternal God, shed his blood on the cross for our sins. Because he is God, “he is able also to save them to the uttermost that come unto God by him.” Let the atheist deny his existence, let the world deny his deity, let the liberal deny his efficacy – but let us, faithful and weak Christians alike, one and all, believe his deity, testify of his Lordship, and follow him where’er he goes! “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” (1 Timothy 3:16).

Conclusion:

• Jesus is the God who comes to us when we are afraid.

• Jesus is the God who speaks peace to our hearts

• Jesus is the God who knows our thoughts from far off.

• Jesus is God!

When Jesus died for our sins on the cross, even the hardened soldier of soldiers, the centurion who stood by the cross – seeing the darkness, hearing the voice of Jesus, feeling the earthquake, quaked and feared and cried out, “Truly this was the Son of God!” (Matthew 27:54). They took Jesus down off that cross, they placed him in a borrowed tomb. His body fulfilled his promised three days and three nights in the heart of the earth (Matthew 12:40) – all day and all night Thursday, all day and all night Friday, all day and all night Saturday[i] – oh, but in the beginning of the first day of the week, he came up out of that tomb. He rose from the grave, he is not here, he is risen. He is coming back to receive us unto himself.

My Lord and my God!

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[i] With accommodation to our common usage of day and night rather than the biblical “evening and morning” were the day.
[ii] With credit for this idea developed from the thoughts of J. C. Ryle in his commentary on the Gospel of John.

Scientists in the truest sense

“…[Isaac] Newton and many of his day who cleaved to the scriptural account of Creation and the Deluge were scientists in the true sense. Being well grounded in many different disciplines of scientific investigation and study, they were able to discern when a theory or hypothesis in one field violated well-known, well-established laws and principles in that of another.

“...most moderns specialize to the point that they have no broad scientific base upon which to stand. The result is that while theorizing in their field (e.g., geology, biology) they are oblivious to the fact they are moving against the laws of physics, chemistry, and statistics. In so doing they venture farther and farther from reality and fact, all the time deluded that such flights of imagination are science.”

Floyd Nolen Jones, The Chronology of the Old Testament, page 22

Christ the Mediator

“Arise, my soul, arise, Shake off, &c. C. Wesley. [Christ the Mediator.] 1st published in Hymns & Sacred Poems, 1742, p. 264, in 5 stanzas of 6 lines and entitled ‘Behold the Man.’ (Poetical Works, 1868-72, vol. ii. p. 323.) In 1780 it was included in the Wesleyan Hymn Book as No. 194 in an unaltered form, and has been repeated in all subsequent editions (ed. 1875, No. 202). From the Wesleyan Hymn Book it has passed into all the collections of the Methodist bodies in all English-speaking countries, and also into many hymnals outside of Methodism both in Great Britain and America. It has also been rendered into various languages. One in Latin, by the Rev. B. Bingham:—‘Surge, surge, Mens mea,’ is given in his Hymnologia Christiana Latina, 1871. Mr. Stevenson has collected in his Methodist Hymn Book Notes, 1883, numerous illustrations of the direct value which this hymn has been to many.”

-- John Julian, Dictionary of Hymnology (1907) page 78

1. Arise, my soul, arise,
Shake off thy guilty fears.
The bleeding Sacrifice
In my behalf appears.
Before the throne my Surety stands,
My name is written on his hands.

2. He ever lives above,
For me to intercede;
His all-redeeming love,
His precious blood to plead,
His blood atoned for all our race,
And sprinkles now the throne of grace.

3. Five bleeding wounds he bears,
Received on Calvary;
They pour effectual prayers,
They strongly plead for me.
“Forgive him, O, forgive,” they cry,
“Nor let that ransomed sinner die!”

4. The Father hears him pray,
His dear Anointed One;
He cannot turn away
The presence of his Son.
His Spirit answers to the blood,
And tells me I am born of God.

5. My God is reconciled,
His pard’ning voice I hear;
He owns me for a child,
I can no longer fear.
With confidence I now draw nigh,
And, “Father, Abba, Father,” cry.

H. M. (Hallelujah Meter: 6.6.6.6.8.8.). Sing to the tune Lenox, by Lewis Edson (1748–1820), an early American composer, singing master, and blacksmith. The tune first appeared in 1782 in the book The Chorister’s Companion by Simeon Jocelin and Amos Doolittle.

An Explanation, and other music links

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

• An Explanation of The Sacred Harp -- “J. S. James shares his opinion concerning his and the other Sacred Harp revisions.”
• Awake Thy Soul: Singing the Centuries-Old ‘Sacred Harp’ in Baltimore -- “Raucous at times, haunting at others, shape-note singing can come across as an indecipherable wall of sound at first because of its polyphonic harmony singing.”
• Biblical Standards for Musical Choices -- “Our music should also be spiritual rather than carnal. Much of today’s music is simply Pop, Rock and Roll, or Country Music repackaged with a religious theme.”
• Bruce Johnson Sacred Harp Recordings -- “Recordings made by Bruce Johnson of Morgan County, Alabama, in the 1950s.”
• Buck Owens: From Sherman Sharecropper to the Bakersfield King -- “...during the 1960s and 1970s Owens soared to a level of success and influence that had scarcely been experienced by other country stars.”
• Charles Wesley and the Hymns of Methodism -- “The hymnody of the Wesley brothers, Charles and John, has resulted in some of the best-loved hymns within the Christian tradition.”
• Earthquake hymn 354t LEBANON -- “In the final months of 1755...a great earthquake in Lisbon that killed tens of thousands of people and destroyed most of the city...”
• How Sacred Harp Singing Took Shape in Texas -- “For Texan singers, culinary hospitality is a point of pride. Anyone fortunate enough to attend a Texas all-day singing or convention will be hard-pressed to come away hungry.”
• J. T. Allison’s Sacred Harp Singers -- “...the 1927-1928 recordings by J. T. Allison’s ensemble represent a curious anomaly...of the convergence of two important cultural movements of the southeastern U.S.-the emerging country music recording industry and the impressive tradition of singing religious folk music from shape-note tunebooks...”
• Our Treasury of Medieval Hymns -- “By the fifteenth century, themes congenial to Luther’s coming Reformation were already being sung, such as the text attributed to the Imitation of Christ author Thomas à Kempis.”
• Singing is good for you. Singing with others may be even better. -- “The ‘Sing With Us’ study...linked singing in the choir to reduced stress hormones and increased cytokines, proteins that can boost the body’s ability to fight serious illness.”
• The Colored Sacred Harp -- “Compiled by Judge Jackson of Ozark, Alabama.”
• The Sacred Harp Cookbook? Which one? -- “But there’s not just ONE, I know of THREE different ‘Sacred Harp Cookbooks’...”
• Traveling to Camp -- “The camp meeting was an innovation of the Second Great Awakening in the United States in the early 19th century.”

All manner of pleasant fruits, new and old

Martin Luther probably did not say, “The Bible is neither ancient nor modern. It is eternal.” Neither did he likely write, “The Bible is not antique or modern. It is eternal.” Both of these statements are frequently quoted unsourced, and almost as frequently quoted sourced to authors who quoted the words unsourced – but never with a distinct reference to some writing of Martin Luther, as far as I can find.

Regardless of who wrote or said it, it seems to contain a kernel of truth, doesn’t it? We might also just as well turn it around and say, “The Bible is both ancient and modern. It is eternal.” The Bible itself is forever settled in heaven. The message of the Bible is timeless and relevant for all people in all places – throughout all generations!

Some folks are obsessed with antiques. Others must have whatever is the newest and most up to date. The Bible is full of surprises; it is ever old and ever new, a faithful and trustworthy friend who reveals to us fresh insights as we travel along life’s highway. It contains “all manner of pleasant fruits, new and old” which God has set in it for us. It is the top-of-the-line Bread of Heaven. Like manna, it provides complete spiritual nutrition. everything you need for life and godliness.

Synagogues and Schools

Acts 19:8-12 Paul teaches in the synagogue and the school of Tyrannus

Verse 8: Following his encounter with the disconnected disciples at Ephesus (1-7), Paul spent three months teaching at the synagogue. He took the witness recorded in the Old Testament, and with boldness laid out its teachings concerning the kingdom of God.

Verse 9: The simple expression “that way” describes the faith and practice of the followers of Christ (cf. v. 23; 18:25-26; 24:14, 22). Because of the hardness of hearts and opposition, Paul determined to move out of the synagogue and teach from the school of Tyrannus.[1] He did something similar in Corinth (cf. 18:4-7). His discourses at the school of Tyrannus were conducted on a daily basis.

Verse 10: The word went forth from Paul at Tyrannus’s school, spreading out from Ephesus across Asia, and among both Jews and Greeks. This continued for two years. Paul’s total stay in Ephesus was about three years (Acts 20:31). The three-year period includes the preliminary visit to Ephesus (18:19-21), meeting the twelve disciples (19:1-7), three months at the synagogue (19:8), two years at the school of Tyrannus (19:9-10), and the season after Timothy and Erastus left for Macedonia (19:22).

Verses 11-12: Paul preached in Ephesus, and the Lord worked through him – “confirming the word with signs following.” Miracles are not “normal,” they are outside the realm of the natural. “special miracles” indicate things that even stand out as unusual among things already outside the realm of the natural. Handkerchiefs or aprons that touched his body were carried to sick folks. The miraculous effect included cures for diseases and driving out evil spirits. This is reminiscent of a woman healed by touching the hem of Jesus’s garment (Luke 8:43-44), as well as miracles under the shadow of Peter (Acts 5:15). See also Romans 15:18-19. In contrast to Paul’s “special miracles” the Ephesians practiced “curious arts” (v. 19).

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[1] Notice and contrast the initial contact with and reception of Paul in the synagogue at Ephesus, which was positive. See Acts 18:19-21.

Check your sources, again

In May 2024 I wrote a post for my blog titled “Check Your Sources.” It grew out of discovering a discrepancy in the online resource Blue Letter Bible. Probably most of us tend to trust what we consider reliable resources; probably most of us do not question the resource unless and until we run into a problem.

Later in May I read at John M. Asquith’s site a claim that the Wycliffe Bible was not translated from Jerome’s Vulgate. Because of researching this claim, I discovered another resource I use has some unexpected question marks surrounding it. When researching a “disputed” King James Bible reading, I check the translations of prior English Bibles. This includes the wording of the Wycliffe translation (available on HathiTrustOrg). There seems to be some question about what we have commonly accepted as the “Wycliffe Bible.” In 1850 Josiah Forshall and Frederic Madden produced a “Wycliffe Bible.” Scholars (and the rest of us) have generally (or carelessly) accepted the work of Foshall and Madden as the work of Wycliffe. Yet, “some surprising discrepancies and inadequacies in their work have been discovered.” We may too uncritically refer to what the “Wycliffe Bible” says. Perhaps too little effort has gone into ferreting out what is the original work of John Wycliffe. Swedish scholar Sven L. Fristedt at the University of Stockholm produced three volumes on the subject of The Wycliffe Bible: Part I, The Principal Problems with the Forshall and Madden Edition; Part II, The Origin of the First Revision as Presented in De Salutaribus Documentis; Part III, Relationships of Trevisa and the Spanish Medieval Bibles. Nevertheless, these works appear to be little-known to the wider audience of Bible researchers.

“The Early Version of the Old Testament up to Baruch iii.20 (EV I) is contained in MS E (Bodl. 959), the manuscript that FM [Forshall and Madden] take to be the original copy of the translator or translators. FM did not, however, print their text from E, nor did they explain their choice of manuscripts, either here or elsewhere.” The Wycliffe Bible

Fristedt concludes that the FM edition does not represent “the most reliable reproduction of the original translation.” At the least, greater care should be taken in referring to what “the Wycliffe Bible” says. (And even the Forshall and Madden edition has two versions.) Wiping the egg from his face, again, he passes along a lesson learned (again).

• Always check your sources.

The Church, the Body

THE CHURCH, THE BODY

The Bible uses many metaphors to refer to the church, the local congregation of baptized believers. Many of them are familiar to us – a bride (John 3:29; 2 Corinthians 11:2), a building (1 Corinthians 3:9; Psalm 127:1), a city/Zion (Matthew 5:14; 1 Peter 2:6-10; Psalm 127:1), a field (1 Corinthians 3:6-9), a flock (Luke 12:32), a house or temple (Ephesians 2:20–22; 1 Timothy 3:15). The church is a bride and Jesus the husband; a building and Jesus the builder, a field and Jesus the owner, a flock and Jesus the shepherd, a temple and Jesus the inhabiter of it.

1 Corinthians 12:27 Now ye are the body of Christ, and members in particular. Here the church metaphor is “body.”

Romans 12:4-8 For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering: or he that teacheth, on teaching; or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.

The teaching through the metaphor of “the body” emphasizes unity (one life), diversity (many parts, functions), and headship (one head). It puts us in our place.

It puts us in our place in regard to ourselves. We are not alone (Romans 12:3 “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think”)

• Considering the church as a body jettisons high thoughts of ourselves (“not to think of himself more highly”).
• Considering the church as a body reminds us God is working with others (“God hath dealt to every man the measure of faith”).
• Considering the church as a body exalts the goodness of each having his own important and varying gifts (“Having then gifts differing according to the grace that is given to us”).

It puts us in our place in regard to one another. We are the body (1 Corinthians 12:27 “ye are the body of Christ, and members in particular”). 1 Corinthians 12:12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.

• The church as a body is one in the unity of the Spirit (Ephesians 4:3 “endeavouring to keep the unity of the Spirit in the bond of peace.”). There is organic unity and practical unity.
• The church as a body serves both the head and one another (1 Corinthians 12:4-6 “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all”). 
• The church as a body, through differing gifts of the Spirit, can serve and function effectively and efficiently (1 Corinthians 12:4–7). Every member has an unique function and also depends on the other members (1 Corinthians 12:14–25). 
• The church as a body – the whole body, every member of it – shares one and the same life.  “And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.” (1 Corinthians 12:26).

It puts us in our place in regard to our Lord. Christ is the head (Colossians 1:18 “And he is the head of the body, the church”). 

• Jesus Christ is head in the sense of authority to whom we submit (Ephesians 5:23–24 “the church is subject unto Christ”). 
• Jesus Christ is head in the sense of influencing and ministering to the body, e.g. for health and growth (Colossians 2:19 “the Head, from which all the body by joints and bands having nourishment ministered, and knit together”). 
• Jesus Christ is head in the sense of his exercising power over the body for its good. He is the Saviour of the body (Ephesians 5:23).

We church members need to be put in our place, in at least two senses.

To put someone is his place is to remind someone of his position, to show him he is not better than others, not as important as one thinks he is. Understanding the church as a body performs this function for us. We are part of something bigger than ourselves

To put something is its place is to position or arrange an object correctly, such as installing physical objects in their intended or correct location. A library book has a certain and exact number which identifies its placement in the proper order in relation to the rest of the books on the shelf. Understanding the church as a body teaches us of our proper placement “on the shelf” – under and subject to the head of the body, Jesus Christ.

Praise or prayer cannot outrun God’s love

Praise waiteth for thee, O God, in Sion… Psalm 65:1

Is this the language of my heart? Am I indeed waiting until that Jesus be ready to receive my poor praise? Hath God the Holy Ghost prepared my heart? Oh then, hasten to him, my soul, with thy morning offerings, poor as they are; for sure I am, Jesus is waiting to be gracious. God will accept both thee and thy offering in him the Beloved. Go forth to meet him as early and as often as thine heart can wish: depend upon it, thy Redeemer will be beforehand with thee, and is waiting thy coming. Neither thy praise nor thy prayer can outrun his love; for both are the blessed effects of his grace, and of his own quickenings. Precious Jesus, grant me to come as often as I need thee. And, Lord, if thou wilt grant me this blessing, I shall never be from thee, for I need thee every moment.

Robert Hawker (1753-1827)