Pericope adulterae in early church writings

Many biblical textual critics agree among themselves that the story of Jesus and the adulteress that is found in John 7:53–8:11 (often called pericope adulterae or “PA” for short)[i] was not originally in John’s Gospel. The English Standard Version Bible, for example, includes it in brackets and states, “The earliest manuscripts do not include 7:53–8:11.”

Three main arguments are placed against it.

• The pericope is not in “the earliest and best” manuscripts; the oldest manuscript of John that includes this story is Codex Bezae (D), which dates to the fourth or fifth century.
• These verses in the pericope interrupt the narrative of John’s Gospel between John 7:52 and 8:1.
• These verses in the pericope feature vocabulary and grammar not common to John.

Contra these arguments we find.

• The pericope adulterae appears in the majority of Greek manuscripts.[ii]
• The details of the encounter fit well in the context, and provide an important bridge from 7:52 to 8:12, which is unexplained otherwise.
• There are points of similarity between the style of the pericope adulterae style and the style of the rest of the gospel.

The latter two points are highly subjective. One says, “Reading from John 7:52 to John 8:12 (skipping the debated section) makes perfect sense.”[iii] Another says, “The reader is snatched from the midst of a dispute in the council chamber of the Sanhedrin back to Jesus in the Temple without a single word of explanation.” Those who reject the pericope adulterae look for style, vocabulary and grammar not common to John, while those who accept the pericope adulterae look for style, vocabulary and grammar common to John – and apparently both find what they are looking for. At least they say they do.

The first point is fairly clear cut – the pericope is not in the oldest manuscripts but is in the majority of manuscripts. Here one’s presupposition of oldest versus majority comes into play and most line up their views on the pericope with their views on textual criticism.

Another area to check, when considering the antiquity of the pericope adulterae, is the writings of the “early church fathers.” Strangely, Bruce Metzger claimed that the pericope was not referenced by any church father prior to the 12th century![iv] Metzger was an exceptionally well-known, well-trained, and well-respected scholar of the Greek texts and early church fathers – making his statement all the more incomprehensible.

Here are a few examples that dispute Metzger.

Ambrose knew of this passage. According to Dean John William Burgon, Ambrose quotes the Pericope de Adultera at least nine times. In To the Emperor Gratian, Three Books on the Holy Spirit; Book 3.3.15 (circa AD 381) Ambrose wrote, “With this Finger, also, the Lord Jesus, with bowed head, mystically wrote on the ground, when the adulteress was brought before Him by the Jews, signifying in a figure that, when we judge of the sins of another, we ought to remember our own.” As found in St. Ambrose: Selected Works and Letters (Volume 10 of Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, New York, NY: Christian Literature Company, p. 263)

Pacian of Barcelona (circa AD 310–391) mentions it, writing, “Put to death the thief. Stone the petulant. Choose not to read in the Gospel that the Lord spared even the adulteress who confessed, when none had condemned her; that He absolved the sinner who washed His feet with her tears; that He delivered Rahab at Jericho, itself a city of the Phoenicians; that He set Tamar free from the sentence of the Patriarch; that when the Sodomites also perished, He destroyed not the daughters of Lot; willing likewise to have delivered his sons-in-law, had they believed the destruction to come.” Letter 3(39) Against the treatise of the Novatians.

Augustine’s writings (circa AD 380-428) demonstrate not only his knowledge of the pericope adulterae, but also its current location in the Gospel of John. See, for example,

Tractate 33 (John 7:40-8:11) and The Harmony of the Gospels, Book 4.10.16-17.

Jerome was familiar with it in the first half of the 5th century (circa AD 415), writing in Against the Pelagians (Book 2.17): “John viii. 3. None of the accusers of the woman taken in adultery were without sin. Christ wrote their names in the earth.”

The writings of early church fathers do not prove that the pericope adulterae/John 7:53–8:11 were part of the original text of John. They do prove that the pericope was known early, apparently about as old as the manuscripts containing John’s gospel that exclude this section.

“When there are differences in the Greek manuscripts, textual scholars usually depend on two basic principles to determine the perceived original reading. First, they consider the external evidence. This means they regard the age of a manuscript, its geographical distribution, and its relationship with other textual families. Second, they will observe the internal evidence. This means they consider the textual variant in light of what the original writer would most likely have written. It takes into account style and vocabulary, the context, and how the variant harmonizes with other passages written by the same writer. These evidences are logical and certainly are of great value. Nevertheless, we should also embrace the biblical promises from God concerning preservation, thereby approaching the issue both scripturally and scholastically.”[v]

Correction; Apologies to Bruce Metzger

---

[i] The scholarly title for the passage combines pericope (a passage or selection from a book, especially the Bible) with adulterae (Latin for adulteress).

[ii] Zane Hodges estimates at least 450 Greek manuscripts that contain this story in its traditional place between John 7:52 and 8:12. (Zane C. Hodges, “Problem Passages in the Gospel of John Part 8: The Woman Taken in Adultery (John 7:53-8:11): The Text,” in Bibliotheca Sacra 136, No. 544 (October 1979): 318)

[iii] Curiously, those who claim the story doesn’t fit well in John’s Gospel often claim that some scribe added this story to the Gospel in a place where it fit well!

[iv] Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2nd ed.  Peabody, MA: Hendrickson Publishers, 2005), 188

[v] Chapter 10: Deliberating The Arguments

I John 5:7 Grammar argument

“The arguments in favor of I John 5:7’s claim to genuineness include an argument from Greek grammar. The complete text of verses 7 and 8 with the disputed words in brackets is:

7 ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες [ἐν τῷ οὐρανῷ, ὁ πατήρ, ὁ λόγος καὶ τὸ ῞Αγιον Πνεῦμα· καὶ οὗτοι οἱ τρεῖς ἕν εἰσι. 8 καὶ τρεῖς εἰσιν οἱ μαρτυροῦντες ἐν τῇ γῇ,] τὸ Πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα· καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν.

“The internal evidence based on the grammar is that if the words in brackets are omitted the words, Πνεῦμα, ὕδωρ and αἷμα, three neuters, are made to agree with the masculine article οἱ. If, however, the words in brackets are allowed to remain, the masculine article in οἱ τρεῖς agrees with the two masculines and one neuter, ὁ πατήρ, ὁ λόγος, καὶ τὸ ῞Αγιον Πνεῦμα, and, according to the rule of syntax, the masculines among the group control the neuter connected with them. Then the occurrence of the masculines in verse 8 agreeing with the neuters Πνεῦμα, ὕδωρ and αἷμα may be accounted for by the power of attraction, well known in Greek syntax.”

This grammatical argument for the Johannine Comma was made by Stephen Mills Reynolds, a member of the New International Version translation committee and the primary translator of The Holy Bible: a Purified Translation. This article may be found in it as “I John 5:7, A Part of Scripture,” p. 568.

Should Acts 8:37 be included in the Bible?

Question: Should Acts 8:37 be included in the Bible?

Acts 8:37 King James Version  And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.

Many modern versions of the Bible do not include Acts 8:37, and/or have a note that some Bibles include it, or that it was not in the oldest manuscripts. The New American Standard has this note: “Early mss do not contain this verse.”

For example, the New International Version:
Acts 8: 36 As they traveled along the road, they came to some water and the eunuch said, “Look, here is water. What can stand in the way of my being baptized?” [37] [c] 38 And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him.

It is true that these words are omitted in old manuscripts such as Sinaiticus (4th century), Vaticanus (4th century) and Alexandrinus (5th century). The Codex Laudianus, also known as  Ea or 08 contains an almost complete text of the Book of Acts. It is the oldest or earliest known manuscript which contains the words of Acts 8:37. This manuscript is dated to the 6th century.

Nevertheless, there are two sources for the reading which are earlier than the manuscripts that omit it. This indicates it was in some early manuscripts not now extant, and part of the original writing of Luke.

In Against Heresies (3.12.8), Irenaeus of Lyons (circa AD 180) makes a reference to this as scripture:

8. But again: Whom did Philip preach to the eunuch of the queen of the Ethiopians, returning from Jerusalem, and reading Esaias the prophet, when he and this man were alone together? Was it not He of whom the prophet spoke: “He was led as a sheep to the slaughter, and as a lamb dumb before the shearer, so He opened not the mouth? But who shall declare His nativity? for His life shall be taken away from the earth.” [Philip declared] that this was Jesus, and that the Scripture was fulfilled in Him; as did also the believing eunuch himself: and, immediately requesting to be baptized, he said, “I believe Jesus Christ to be the Son of God.”

About 70 years later Cyprian (circa AD 250) mentions the first part of what we know as verse 37 (found in The Treatises of Cyprian, Treatise 12, Book 3.43):

43. That he who believes can immediately obtain (i.e., pardon and peace).  In the Acts of the Apostles: Lo, here is water; what is there which hinders me from being baptized? Then said Philip, If you believe with all your heart, you may.

In addition to these, in the Life and Passion of St. Cyprian Pontius the Deacon alludes to Philip believing with “his whole heart” – which comes from this text.

3. The apostle’s epistle says that novices should be passed over, lest by the stupor of heathenism that yet clings to their unconfirmed minds, their untaught inexperience should in any respect sin against God. He first, and I think he alone, furnished an illustration that greater progress is made by faith than by time. For although in the Acts of the Apostles the eunuch is described as at once baptized by Philip, because he believed with his whole heart, this is not a fair parallel.

These three references combined show that these words were known by early Christian writers, indicating manuscripts such as Sinaiticus and Vaticanus omit something which was originally there rather than Laudianus adding something that was not.

Full airwaves

Those that would make merchandise of the souls of men tell them that GOD’s promises are conditional upon their obedience and that HE will reward men with a mixture of spiritual blessings and the goods of this world (which shall all, in reality, perish in the twinkling of an eye).  This is how they would define the “things” which are added to men.

The airwaves of radio and TV are full of those who espouse this error, leaving men in greater darkness than those who have never heard anything.  These blind guides fulfill that prophecy of the LORD, “Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.” (Mat 23:15)  They can be readily discovered, as they are constantly trying to gain contributions to fund their so called “ministries”, which are in large part designed with their own benefit in mind, while they call for “love gifts” and “seed faith” offerings to dupe their listeners.

Mike McInnis in Grace Gazette, Volume XV, Issue 21

Close to Thee

I have read that Frances Jane van Alstyne (Fanny Crosby) was the author of over 8,000 gospel hymn texts. Concerning the following hymn, Crosby wrote, “Toward the close of a day in 1874 I was sitting in my room thinking of the nearness of God through Christ as the constant companion of my pilgrim journey, when my heart burst out with the words.” (Memories of Eighty Years, Fanny Crosby, 1906) Silas Jones Vail had brought her a new tune, and she wrote “Close to Thee for that tune. Vail published the song in Songs of Grace and Glory that same year.

1. Thou my everlasting portion, more than friend or life to me, 
All along my pilgrim journey, Savior, let me walk with Thee. 
Close to Thee, close to Thee, close to Thee, close to Thee, 
All along my pilgrim journey, Savior, let me walk with Thee.

2. Not for ease or worldly pleasure, nor for fame my prayer shall be; 
Gladly will I toil and suffer, only let me walk with Thee. 
Close to Thee, close to Thee, close to Thee, close to Thee, 
Gladly will I toil and suffer, only let me walk with Thee.

3. Lead me through the vale of shadows, bear me over life’s fitful sea; 
Then the gate of life eternal may I enter, Lord, with Thee. 
Close to Thee, close to Thee, close to Thee, close to Thee, 
Then the gate of life eternal may I enter, Lord, with Thee.

100 years, 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.

• 100 years: Social gospel pioneer's legacy discussed -- "Rauschenbusch reminds us that even worthy issues pursued with the best of intentions can eventually distract us, drawing us away from the important task of sharing the Gospel with those around us."
• Corporate Prayer Is More than Your Personal Quiet Time -- "...our spirituality has become extremely privatized, highly individualistic, inimical to commitments, and quite ethically indifferent."
• David Gushee: Our “differences are unbridgeable” -- "Gushee is absolutely right about this. We have “incommensurable differences” and the differences are indeed “unbridgeable.”"
• Georgia pastor tapped to lead Baptist History and Heritage Society -- "The longtime pastor of a Cooperative Baptist Fellowship church has been named next executive director of Baptist History and Heritage Society."
• Has Preaching Changed since the Early Church? -- "...when I read the sermons of these practitioners of expository preaching, I cannot help but notice that their preaching appears rather alien to what is today thought of as expository."
• How do you know you’re not living in a computer simulation? -- "The brain-in-a-vat thought experiment and the challenge of scepticism has also been employed in popular culture."
• Kentucky court hands Christian business owner huge victory in fight to preserve religious freedom -- "Blaine Adamson, the business owner, told the Human Rights Commission in 2014 that printing the T-shirts and spreading same-sex values would violate his Christian beliefs."
• Pharaoh's daughter remains uncovered in Egypt -- "Archaeologists in Egypt have uncovered what is believed to be the 3,700-year-old burial chamber of a pharaoh's daughter."
• Southern Baptists and Conventional and Cosmopolitan Cultures -- "Underneath the surface of most of our convention’s arguments and debates is the fact that we are a single denomination with overlapping cultures. Yes, there are debates over doctrine. Yes, there is contention over methodology. But in my view, most often the differences are cultural, which is why they are so difficult to resolve."
• Telling the story of my departure from American evangelicalism -- "I also believe that attempting to keep the dialogue going is mainly fruitless. The differences are unbridgeable. They are articulated daily in endless social media loops."
• The Importance of Reading Black and Brown Authors -- "As a black/brown professor of New Testament Interpretation at a predominately white seminary, I often ask my students whether they’ve ever read a non-white author."
• The Dangers of Study Bibles and Why I Prefer Plain Text Bibles -- "Dr. Hendricks taught us that observing the text was the most important part of Bible study."
• The Translation Issue... Some Perspectives -- "We believe that a balanced translation philosophy is that a translation needs to be as literal as possible, but free when necessary."
• Three Reasons to Do an Internet Detox -- "On January 1, 2017, I made a New Year’s resolution to make my Sundays Internet free."
• Why It’s Consistent To Be Pro-Gun And Pro-Life -- "The nexus between the right to keep and bear arms and affirming the right to life is the right to self-defense."

Child of the King

Cindy Walker of Mart, Texas (1917-2006), perhaps best known as a country-and-western songwriter, wrote both words and music to Child of the King.[i] Jim Reeves “recorded many of Walker’s compositions; she often wrote specifically for him and offered him the right of first refusal of her tracks.”[ii] Though successful in secular music, Walker was a Christian who remained true to her roots and was active in her church. She compiled a book of her gospel songs called Of Thee We Sing.[iii] Gospel music teacher and composer Franklin Lycurgus “F.L.” Eiland was Walker’s maternal grandfather. Child of the King has been recorded numerous times, including by The Speer Family, Skeeter Davis and The Cathedrals.

Once I was clothed in the rags of my sin,

Wretched and poor, lost and lonely within;

But with wondrous compassion the King of all Kings

In pity and love took me under his wing.

Chorus: Oh yes, oh yes, I’m a child of the King,

His royal blood now flows in my veins;

And I who was wretched and poor now can sing,

Praise God, Praise God, I’m a child of the King.

Now I’m a child with a heavenly home,

My holy father has made me his own;

Now I’m cleansed by his blood and I’m clothed in his love

And someday I’ll sing with the angels above.

Oh yes, oh yes, I’m a child of the King,

His royal blood now flows in my veins;

And I who was wretched and poor now can sing,

Praise God, Praise God, I’m a child of the King.

Another popular “Child of the King”-themed song was written by Harriet Eugenia Buell (1834-1910) in 1877:[iv]

My Father is rich in houses and lands,
He holdeth the wealth of the world in His hands!
Of rubies and diamonds, of silver and gold,
His coffers are full, He has riches untold.

Refrain:
I’m a child of the King,
A child of the King:
With Jesus my Savior,
I’m a child of the King.

In fact, “Child of the King” is the blessed theme that repeats in many Christian songs.

• A Child of the King, by W. A. Ogden (words and music)
• A Child of the King, words by Ralph E. Hudson
• A child of the King, be joyful and sing, words by Julia H. Johnston
• I am a Child of a King, by John Henry Kurzenknabe
• I am a Child of the King, by Daniel S. Warner and B. E. Warren
• Learning to Live Like a Child of the King, by Bill Gaither, Gloria Gaither and Gary S. Paxton

---

[i] An anonymous Baptist Board member using the handle “Jerome” pointed me to some authoritative sources for this attribution, and I afterward found some others.

[ii] Cindy Walker, The Dean of Texas Songwriting; Texas legend Willie Nelson paid tribute to Texas legend Cindy Walker with his album You Don’t Know Me: Songs of Cindy Walker

[iii] Turn Your Radio On: The Stories Behind Gospel Music’s All-Time Greatest Songs

[iv] Buell contributed a number of poems to the Northern Christian Advocate (a Methodist journal). This one was first printed in February 1, 1877. John B. Sumner found the poem and set it to music.

A funeral text

1 Thessalonians 4:13-18

¹³ But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. ¹⁴ For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. ¹⁵ For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent[i] them which are asleep. ¹⁶ For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: ¹⁷ then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. ¹⁸ Wherefore comfort one another with these words.

1 Thessalonians 4:13-18 is a comforting text, often read and expounded at funeral. In it the apostle imparts knowledge (I would not have you to be ignorant)[ii] and establishes hope[iii] (that ye sorrow not, even as others which have no hope). Our hope is founded on revealed knowledge of Jesus Christ. In hope there is sorrow, but not like the sorrow of despair. There are two kinds of sorrow: (1) the sorrow of those who have no hope, who feel that death is final; and (2) the sorrow of those who have hope, who know death is not disaster for the Christian.

Knowledge that Paul imparts to raise us beyond despair to blessed hope includes:

• Jesus died and rose again (v. 14). He was delivered up to death for our sins and rose again for our justification (Cf. Romans 4:25). He is alive and seated at the right hand of the Father (Cf. Hebrews 7:25). His victory over death assures our victory over death (Cf. 1 Corinthians 15:20).
• Jesus is coming back again (vv. 14-16). He promised that though would go away, he would come back again (Cf. John 14:3; Acts 1:11; Titus 2:13; Hebrews 9:28). He is coming back to raise the dead (v. 16) and take the living unto himself (v. 17). The spirits of the dead (whom he brings with him) will be reunited with glorified bodies as they rise from the grave. The saints still alive on the earth will be caught up from the earth to meet the Lord (in new bodies; Cf. 1 Corinthians 15:50-52). All this transpires as Jesus descends from heaven with a shout and fulfills his promise to his people.
• Jesus keeps us with him forever (v. 17). We are presently kept by the power of God unto salvation (Cf. 1 Peter 1:5), and we can be assured that he will keep us ever. He will never ever leave or forsake us (Cf. Hebrews 13:5). “Eternity with God, what ever-blessed bliss! Forever with our Lord and King – there’s nothing else like this!”

With this revelation we have the foundation that establishes hope. Because we have hope, we have comfort in time of sorrow. Use these truths to promote hope and provide comfort (v. 18).[iv]

---

[i] φθάσωμεν, precede; Merriam Webster: 1.c to act ahead of; 1.d to go or arrive before

[ii] In Ode on a Distant Prospect of Eton College (1742), Thomas Gray wrote, “Where ignorance is bless, ‘tis folly to be wise” – bringing into English phraseology the proverb “Ignorance is bliss.” But ignorance about death is certainly not bliss, and ‘tis folly to not know what the Lord has prepared for them that love him.

[iii] ἐλπίδα, a joyful or confident expectation; Merriam Webster: 2. to expect with confidence

[iv] There are those, unfortunately, who have no hope. Jesus only is hope, neither is there salvation in any other. “…God our Saviour, and Lord Jesus Christ, which is our hope…” (1 Timothy 1:1; Cf. also 1 Peter 1:3)

“The clergy syndrome”

“‘The clergy syndrome’ needs putting out of business, for it indeed has become a carnal, religious ‘business,’ and is neither spiritual nor well-pleasing to our Lord Jesus Christ, ‘who purchased the church of God with his own blood’ (Acts 20:28).” – W. F. Bell

The Holy Bible: a Purified Translation

The Holy Bible: a Purified Translation. The New Testament. Glenside, PA: The Lorine L. Reynolds Foundation, 2000

I received this New Testament free in the mail several years ago – wondered what it was, kind of glanced at it and then stuck it away on a shelf. It probably was sent out to pastors or churches on a list the Foundation had (though I’m not sure why they would have had my name).[i] Out of curiosity I have recently pulled it out and started looking at it. It is particularly the work of Stephen Mills Reynolds and Charles Butler, and possibly others. (Reynolds served on the New International Version translation committee, but I’m not sure of his role.) This “Purified” translation, which might be looked at as more of an interpretation and commentary, is peculiarly focused on promoting teetotalism. The reviewer at International Society of Bible Collectors writes, “Dr. Reynolds goes to extraordinary lengths to support his convictions regarding the use of alcohol.” Here’s an excerpt from John 2.

John 2:3 And when they ran out of wine, the mother of Jesus said to Him, “They have no wine.”¹⁹

John 2:9 When the master of the feast tasted the water that had become grape juice,…²⁵

John 2:10 And he said to him, “Every man at the beginning sets out the good beverage,…²⁶

19. Oinos, the Greek word for wine, is neutral as to alcoholic content. Here the context indicates it was alcoholic…

25. Oinos (Gr.) here is grape juice. Jesus surely obeyed Proverbs 23:31 and did not create alcoholic wine.

26. The master of the feast uses oinos in its neutral sense, speaking of the good quality of the beverage. Whether it was alcoholic or nonalcoholic is not in view.

In the three verses above, oinos is translated “wine,” “grape juice” and “beverage,” according to Reynolds’s ideas concerning alcohol consumption. In footnote 19 Reynolds also explains the wedding situation with Mary the mother of Jesus serving as the caterer of the wedding – that after Joseph died Mary may have started a catering business to support her family, and that she may have felt obligated to furnish alcoholic wine as part of her obligation to her customers.[ii]

Andrew Wakefield of Campbell University Divinity School “said the Greek word translated as ‘wine’ in John 2 usually means fermented wine.” While disagreeing with inserting one’s viewpoint of alcohol into the translation of related words, Wakefield said that the initial translation of the Gospel of John is “otherwise is not a bad translation.”[iii]

This translation also has an interesting peculiarity of abandoning “the archaic ‘thou’, etc.” while distinguishing between second person singular and plural with a mark. “A (`) in this translation indicates the second person singular. The plural remains unmarked.”[iv]

The Holy Bible: a Purified Translation is clearly a niche Bible that will satisfy readers who hold the “two-wine theory” and want it inserted in their Bibles.

---

[i] According to Baptist Press “About 40,000 copies of the gospel [of John] were mailed May 17-18 [1999] mostly to Southern Baptists, with foundation officials citing Baptists’ opposition to alcohol.”

[ii] A Purified Translation, The New Testament; pages 197-199

[iii] Baptist Press, cited above.

[iv] A Purified Translation, The New Testament; page 3, footnote 9

Multa tenens antiqua

multa tenens antiqua: conservative by temperament; “tenacious of antiquity” (Quintus Ennius)

No work -- not eat!

“For even when we were with you, this we commanded you, that if any would not work, neither should he eat.” – 2 Thessalonians 3:10

Question. “What does the scripture mean when it says that the one who is unwilling to work should not eat?”

Let’s establish some background first.

Work is ordained by God, both an inherent good (Genesis 2:15) and a “necessary evil” (Genesis 3:19). Work keeps us out of a lot of trouble! Work is necessary to support one’s family (1 Timothy 5:8 ), and contributes to the common good of self and society (Proverbs 12:27; Ephesians 4:28; 1 Thessalonians 4:11-12). The Bible is clear; it condemns laziness and sloth (Proverbs 18:9; Proverbs 19:15; Ecclesiastes 10:18). It commends work. Part of the “welfare system” of the law allowed the poor the dignity of contributing to their own benefit by working (Leviticus 19:10; 23:22).

The immediate context of 2 Thessalonians 3:6-12 and the broader context of the letter show these interesting exhortations:

• be not deceived by false teachings of the coming of Christ (2:2-3)
• pray for deliverance from unreasonable and wicked men (3:1-2)
• patiently wait for the coming of Christ (3:5)
• withdraw from those who refuse to walk in apostolic teaching (3:6)
• follow the examples you have been given (2:15; 3:7-9)
• do not feed the shiftless busybodies; let them work (3:10)
• give up meddling and get to working (3:11-12)

The teaching of Paul was to work. He made himself an example (vs. 6-9), and expected it of others. On one hand, some resort to the “It was given for a specific church in a specific place at a specific time” argument to extract any meaning from it. On the other hand, some take this one verse out of its context to argue against any type of charity or welfare in feeding the poor and hungry. Paul warns against busybodies. Some in Thessalonica spent their time in idleness and laziness, perhaps excusing themselves with the imminent return of the Lord (2 Thessalonians 2:2-3). They avoided work and spent their time meddling in the business of others. This text is about those who choose not to work.[i] This text is not about the poor, widows, orphans, or those who are unable to help themselves. The Bible commends and commands help for others in need (Deuteronomy 15:7-11; Proverbs 31:9; Matthew 25:35-40; Acts 20:35; Galatians 2:10) and identifies such as “pure religion” (James 1:27).

Answer.

“If any would not work, neither should he eat” is a valid principle for today, and should be applied in the proper circumstances.

“If any would not work, neither should he eat” is not a club with which to beat the poor, and does not absolve us from helping those in need.

“If any would not work, neither should he eat” at the least means meddlesome Christians should not be aided and abetted and encouraged on their way by the good will of the Christian community.

---

[i] It is possible that the Thessalonian Church maintained some communal aspects as found in the church at Jerusalem immediately after Pentecost (Cf. Acts 2:44; 4:32), but that is not necessary for understanding the passage. It could be as simple as these busybodies going from house to house with their meddling, while indulging in the meals while they were there. Normally the committed Christian would feel a special burden for their own (“As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.” Galatians 6:10), but should not be burdened with those who chose the meddlesome lifestyle. The resolution of this problem was to not dole out favors to them, but rather tell them to get to work.

Books by R. L. Vaughn

Books and pamphlets by Robert L. Vaughn, with some previews

A Better Paradigm for the Study of Baptist History? with Mark Osgatharp, Nathan Finn, 2009

A Brief History of Old Prospect Baptist Church, 1984

A History of Smyrna Baptist Church, 1873-2008 by J. W. Griffith, 1978, revised by R. L. Vaughn, 2008

A Message of Divine Judgment: Old Bad Edom meets Obadiah, 2013

A Sheaf of Psalms and Hymns and Spiritual Songs, 2009

American Baptist Association: a Survey and Census of its Churches and Associations, 2001

Approaching 150: A Brief History of the East Texas Musical Convention and Sacred Harp in East Texas, 2005

Baptist Doctrine: Foot-Washing (The Doctrine of Feet Washing), 1984

Before Pentecost: the Origin of the Church, 1996

For Such a Time as This. Esther: a Book of Providence, 2012

History of the Old Prospect Baptist Church, Sand Flat, Rusk County, Texas, 2014

Materials Toward a History of Feet Washing among the Baptists, 2008

Jonah: Prejudice for a People, Pity for a Gourd, 2009

Minutes of the Mt. Carmel Baptist Church, Rusk County, Texas: October 1867 to November 1871, 2006

Put That on Mine Account: a Commentary on Paul’s letter to Philemon, 2008

Rethinkin’ Our Thinkin’: Thoughts on Sacred Harp “Myths”, 2012

Songs Before Unknown: a Companion to The Sacred Harp, Revised Cooper Edition, 2012, 2015

Speaking in Tongues and the Baptism of the Holy Ghost, 2009

Sub-groups within the Baptist Denomination in the United States, Canada, and the British Isles, 2004

Thaptology: Toward a Christian Theology of the Disposition of the Dead, 2015

The Saints’ Alphabet: In Praise of God’s Word (A Brief Introduction to Psalm 119), 2014

The Elder unto the Elect Lady and unto Gaius: a Commentary on John’s 2nd & 3rd Epistles, 2010

The Harper’s Index: a Metrical Index of the B. F. White Sacred Harp 2000 Revised Edition, 2002

Triads: a Compendiary Commentary on the General Epistle of Jude, 2008

Unaffiliated Landmark Baptist Churches Survey: a Listing of Unaffiliated Independent Landmark Baptist Churches, 2001

The Day after Mother's Day

Yesterday was the annual day set aside to honor and celebrate mothers.

To honor mothers, we must begin by honoring motherhood. Psalm 127:3 tells us “Lo, children are an heritage of the Lord: and the fruit of the womb is his reward.” Far too often motherhood, childbearing and child-rearing is looked on as a secondary role, not so important in the grand scheme of things. But the psalmist describes children as an inheritance appointed as a reward from God. If children are a blessing, certainly mothers are blessed.

The blessed mother should love her children -- which is to some extent a natural feeling. But it is also something that should be enhanced by good teaching -- “That they may teach the young women to be sober, to love their husbands, to love their children.” (Titus 2:4)

Loving godly mothers can exercise great influence in training their children. Lois and Eunice were women of unfeigned faith (“when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.” 2 Timothy 1:5). From his youth Timothy had been taught the holy scriptures (“that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.” 2 Timothy 3:15). The scriptures impart wisdom, but the mothers imparted the scriptures to him.

The word of God lays upon all the duty of honoring mothers (Cf., for example, Exodus 20:12; Proverbs 6:20). Further, virtuous women by their lives and examples earn the right of true love and gratitude of their children. “Her children arise up, and call her blessed!” (Cf. Proverbs 31:10-31 )

Mothers are a most excellent blessing from the Lord! There is nothing like the love of a mother. But there is a love that excels their love. All in all, mothers are part of the descendants of Adam, all of whom sin and come short of the glory of God. There is only one love that is excellent and enduring, the love of the one who is love itself (Cf. 1 John 4:8).

Though the scriptures consistently speak of God in masculine terms -- calling him Father and using masculine pronouns to refer to him -- the prophet Isaiah speaks in at least three passages where God's love for his people is compared to the love of a mother.

God carries us.
Isaiah 46:3-4 “Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the womb: And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you.” God expresses his relationship to Jacob/Israel as a mother who had conceived them, bore them in the womb -- and will even carry them in their old age! There comes a time when every mother finally says to her child, “You're too big to carry!” But we are never too big for God to carry. (Reminds me of the old Footprints in the Sand poem.)

God comforts us.
Isaiah 66:12-13 “For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.” Now the prophet draws before us the picture of the loving mother nursing the little babe, carrying him on her sides, bouncing him on the knees. This is not just the comfort from sorrow or trouble, but the comfort -- the absolute bliss, the full ignorance that anything could be wrong -- that the child feels in the presence of his mother. (Compare Psalm 35:9.)

God remembers us.
Isaiah 49:15-16 “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.” Isaiah builds a beautiful text upon the ashes of the impact of sin. Absent the context, the rhetorical device draws us to desire to shout “No” in answer to whether a woman could forget her sucking child. Sadly, experience tells us the answer is “Yes.” (As does Isaiah.) But look upon this ash-heap. From it rises the love of one who cannot forget -- will not forget! Behold his hands! Gaze and find there his people forever graven in the nail scars of Calvary. HE CANNOT FORGET!

Educated into imbecility

“So the final conclusion would surely be that whereas other civilizations have been brought down by attacks of barbarians from without, ours had the unique distinction of training its own destroyers at its own educational institutions, and then providing them with facilities for propagating their destructive ideology far and wide, all at the public expense. Thus did Western Man decide to abolish himself, creating his own boredom out of his own affluence, his own vulnerability out of his own strength, his own impotence out of his own erotomania, himself blowing the trumpet that brought the walls of his own city tumbling down, and having convinced himself that he was too numerous, labored with pill and scalpel and syringe to make himself fewer. Until at last, having educated himself into imbecility, and polluted and drugged himself into stupefaction, he keeled over--a weary, battered old brontosaurus--and became extinct.” -- Malcolm Muggeridge

Tithing and Levirate Marriage

Tithing[1] existed before the Law,[2] in the law,[3] is mentioned in the New Testament,[4] and neither Jesus nor the New Testament writers ever negate it.

Levirate marriage[5] existed before the Law,[6] in the law,[7] is mentioned in the New Testament,[8] and neither Jesus nor the New Testament writers ever negate it.

Why do preachers and teachers use this type of argument to support continuation of the tithe, but not for levirate marriage?

---

[1] Tithing is giving a tenth of one’s increase.

[2] Genesis 14:18-20

[3] Numbers 18:20-24

[4] Matthew 23:23

[5] Levirate marriage is marriage in which the brother of a deceased man is obliged to marry his brother’s widow, when the deceased brother has no children.

[6] Genesis 38:1-30

[7] Deuteronomy 25:5-10

[8] Matthew 22:23-33