Unity Primitive Baptist Church

05/31/2026

04/26/2026

Please help this dear family according as God puts on your heart to do so.

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For those who know Noah, you know he is such a loving little boy. Noah Sheldon is 2.5 years old and brings so much joy to everyone around him. He has been diagnosed with quadriplegic spastic cerebral palsy, cortical vision impairment & Infantile Spasms. While he is 2.5, he is currently developing

03/04/2026

Rightly Dividing προορίζω proorizo
as “determined before,” “ordained before”
and predestinate(d)
By Michael Ivey

Acts 4:28 “For to do whatsoever thy hand and thy counsel determined before to be done.”

1 Corinthians 2:7 “But we speak the wisdom of God in a mystery, [even] the hidden [wisdom], which God ordained before the world unto our glory”

Romans 8:29 “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son....”

The more I study the KJV Bible the more I appreciate the scholarship and integrity of its translators. King James tasked forty-seven scholars and clergy, all of whom were fluent in Hebrew and/or Greek, to compose our English language Bible. They divided into six companies, each of which was assigned particular books of the bible for translating. Their task came with procedures and guidelines which they strictly observed throughout the translation and proof process. Here are four of the fifteen rules they followed to insure accurate translation:

---Every particular Man of each Company, to take the same Chapter or Chapters, and having translated or amended them severally by himself, where he thinketh good, all to meet together, confer what they have done, and agree for their Parts what shall stand.
---If any Company, upon the Review of the Book so sent, doubt or differ upon any Place, to send them Word thereof; note the Place, and withal send the Reasons, to which if they consent not, the Difference to be compounded at the general Meeting, which is to be of the chief Persons of each Company, at the end of the Work.
---When a Word hath divers Significations, that to be kept which hath been most commonly used by the most of the Ancient Fathers, being agreeable to the Propriety of the Place, and the Analogy of the Faith.
---As any one company hath dispatched any one book in this manner they shall send it to the rest, to be considered of seriously and judiciously, for His Majesty is very careful in this point.

I have included these particular rules that we might appreciate the attention to diligent scrutiny the translators gave to produce an accurate English language Bible. Their adherence to the fifteen rules assured every world, term, phrase, the grammar and syntax along with scriptural context and historical agreement were scrupulously considered so that English words and wording were chosen, checked and cross reviewed by the translators to assure agreement with the Koine (common) Greek language of the Textus Receptus. (I mention only the Textus Receptus because the words and phrases under consideration were translated from it.)

Such attention to the linguistic details and contextual considerations these rules required inclines me to believe the English words the KJV committees selected when they interpreted and translated προορίζω (proorizo) in the passages mentioned above were chosen because in each case they convey the most accurate translation of this Greek word into the English language. In other words, I believe the KJV translators purposely chose to use “determined before” in Acts 4:28 and “ordained before” in 1 Corinthians 2:7 rather than predestinate because these terms more accurately express the writer’s intended meaning for προορίζω (proorizo) according to the grammar, syntax, context and historical explanations of the respective passages in the Textus Receptus.

Moreover, Greek/English Lexicon translations of προορίζω (proorizo) allow these distinctions according to variations in grammar and context. Thayer's Greek-English Lexicon of the New Testament provides the following signification(s) for προορίζω: “1 aorist προορισα; 1 aorist passive participle προορισθεντες; to predetermine, decide beforehand, Vulg. (except in Acts) praedestino (R. V. to foreordain): in the N. T. of God decreeing from eternity, followed by an accusative with the infinitive Acts 4:28; τί, with the addition of πρό τῶν αἰώνων 1 Corinthians 2:7; τινα, with a predicate acc, to foreordain, appoint beforehand, Romans 8:29f; τινα εἰς τί, one to obtain a thing. Ephesians 1:11

Strongs defines προορίζω (proorizo) as: “προορίζω proorízō, pro-or-id'-zo; from G4253 and G3724; to limit in advance, i.e. (figuratively) predetermine, determine before, ordain, predestinate.”
The Greek word προορίζω (proorizo) is formed by combining πρό (pro) and ὁρίζω (orizo, from which we get the English word, horizon). πρό is a primary preposition which Thayer's defines as: "fore", i.e. in front of, prior (figuratively, superior) to: -above, ago, before, or ever.” προορίζω is a verb which means: “to mark out the boundaries or limits (of any place or thing); to determine, ordain, appoint.

These meanings allow for English translations of προορίζω (proorizo) as words and terms which apply to its general meaning as, “determined before,” to identifying a method of predetermination as, “ordained before,” and to designate a specific application of the method of foreordination as, “predestinated,” which in each case agrees with the Koine (common) Greek vocabulary, grammar, and phrasing (syntax) and contextual considerations of the respective passages. By this, I mean the English word predestinate(d) and the phrases “determined before” and “ordained before” each have their own distinct meanings which fit various meanings of προορίζω (proorizo) in the Textus Receptus.

When the KJV translators chose to use the phrase “determined before” in Acts 4:28 it appears their intent was to convey the idea of God having worked according to a principle of predetermination (based on His all-knowing) as to prearrange limits which led to specific action(s). Context indicates the actions are those things Christ specifically suffered when he atoned for the sins of the elect, two of which are the beating he endured (see Isaiah 53:5, 1 Peter 2:24) and death by crucifixion. God determined before that Christ would suffer these, not by decreeing or foreordaining he be beaten and nailed to the cross, but by predetermining the time and place when the atonement would occur, which was during Roman rule over Judea and at a time when sedition and threat of insurrection by the Jews was a chronic problem and for which crucifixion (which sentence included a beating prior to being nailed to a cross) was the punishment for those found guilty.

A number of places in the New Testament make reference to precise timing of the crucifixion. For instance, Galatians 4:1-5 indicates Jesus came to earth in “the fullness of time” which was at the “appointed time of the Father.” In John 2:4 Jesus stated, "My hour has not yet come." John 7:30 indicates no man could lay hold on Jesus “because his hour had not yet come.” And later, in John 12:23 He stated, “The hour is come, that the Son of man should be glorified.” In combination, these scriptures point to a divinely appointed time that Jesus was to suffer and die on Calvary.

In this regard, by God prescribing the time and place of the atonement and fully knowing the personalities of each one who would accuse the Savior of sedition, of Pilate who would pass sentence against him, and of those who carried out the sentence, God “determined before” Christ would atone by being beaten and crucified. Just so, the principle by which God “determined before” set limits on the manner of Christ's suffering and death while providing neither motivation nor causation to those who falsely accused the Savior, unjustly condemned him and who beat and crucified the LORD.

While the principle of “determine before” was not causative regarding the things Christ suffered, the method by which God predetermined was causative when he foreordained. In this regard, Paul”s use of προορίζω (proorizo) in 1 Corinthians 2:7 was translated by the KJV worthies as “ordained before.” The Oxford Universal Dictionary on Historical Principles defines the meaning of “ordain” at the time the KJV was composed as: “to appoint, decree, destine, order.”

These meanings of ordained can be applied to the “wisdom of God in a mystery” mentioned in 1 Corinthians 2:7 as it relates to God's plan and purpose to save. Job gave voice to the mystery by asking how can man be just with God? “I know it is so of a truth: but how should man be just with God?” (Job 9:2) In Romans 16:25 Paul informs us details of God's purpose to save was a “mystery, kept secret since the world began.” Ephesians 1:9 associates the mystery to all “spiritual blessings and specifically mentions election and predestination. In 1 Corinthians 15:51 Paul identifies the resurrection as a mystery. In Colossians 1:26-27 he indicates God including Gentiles for salvation was a hidden mystery until God made known "the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.”

Each of the above cited meanings for ordain convey a sense of causation. In other words “before ordained” implies a thing is caused to occur by appointment (to an office or office work for instance), by decree (as imposition by one's authority), by it being (pre) destined (to be conformed to the image of Christ, to the “adoption of children” and to be a recipient by joint-heirship with Christ) and by order (imposition of a legal requirement, (as to require a sinless blood offering for the atonement). (See 1 Peter 1:19). From this, we understand whereas “determined before” conveys the principle of predetermination which in itself need not be causative, “ordained before' is a causative method of God's ability to predetermine.

The mystery which God “ordained before the world began is His purpose and design to choose and save some number of humanity and to supply all the means necessary to accomplish the same inasmuch as He did so “unto our glory.” In this regard, God specifically foreordained whom he would save, how he would save them and the effect being saved would achieve . (See 9:15, Luke 10:20, Ephesians 1:4, Philippians 4:3). By foreknowledge God ordained to select by appointment those who would be saved. He appointed them in Christ and appointed Christ as the justifying means whereby they would be saved (Romans 3:24, 5:9, 1 Peter 1:18-20, Hebrews 9:26, Titus 3:5-7). Moreover, he foreordained their final destiny by predestination to be conformed to the image of Christ (See Romans 8:29-30, Ephesians 1:5, 11). God decreed these same would receive the “earnest of their inheritance” through a new birth accomplished by the Holy Spirit, who was appointed to the office work of effectual calling whereby those for whom Christ atoned are born again of the seed of God by the direct and immediate work of the Holy Ghost (See John 3:5-8,1 John 3:9, 1Peter 1:23). And finally, God ordained before to appoint Jesus to return for all those for whom he atoned, that they be raised from the dead, whereby the Spirit of God will quicken their mortal bodies and change them to be conformed to the glorious image of Christ (Acts 1:11, John 6:40,44, Philippians 3:21, Romans 8:11, 1 Corinthians 15:51-54, Hebrews 9:28).

As “determined before” identifies the principle of predetermination, and “ordained before” is a method of predetermination, predestinate is an application of foreordaining. Which is to say, predestination is one way God foreordains. Specifically, it is how God set a limit of a single outcome as the final, eternal destiny of His elect. The final-destiny-outcome is that all he foreknew and therein foreordained according to the election of grace (having written their names in the Book of Life, see Philippians 4:3) God predestinated, predetermined by foreordaining a final, eternal destiny in which He will raise all the elect from the dead and cause them to be conformed to the image of Christ (Romans 8:29-30). He will by virtue of the resurrection adopt their glorified bodies into the family of God (our spirits do not need to be adopted as they are born again into the family of God, see Romans 8:23, Ephesians 1:5), to be joint heirs with Christ of the blessings and benefits from being God's child. (Ephesians 1:11).

Use of predestinate indicates a predetermined eternal and final destiny is actually conveyed. In the case of Romans 8:29-30 when God chose the elect in Christ Jesus, he gave them an eternal destiny in which they will be glorified and thereby conformed to the image of his Son. This destiny is not yet fulfilled in that those chosen in Christ are not yet conformed to His image. Nevertheless, conformation to the image of Christ is certain because God predestinated it to the exclusion of any other final and eternal destiny (exclusion from condemnation to hell, for instance). This same principle applies to the other elements of predestination mentioned in Ephesians 1:5 & 11 which, along with confirmation to the image of Christ compose the whole of what is mentioned in scripture as to whom and what God intended when He predestinated.

In conclusion, the KJV translators with expert knowledge and careful discernment chose different words and terms when they translated the Greek word προορίζω proorízō, pro-or-id'-zo. They did so to distinguish the different aspects of God's ability to predetermine as to "determine before" where in Acts 4:28 he chose the time and place of Jesus' sacrifice, which by circumstance and the personalities involved resulted in Jesus begin beaten and crucified. In 1 Corinthians 2:7 God "ordained before" wherein He causatively established who would be saved and by whom salvation would occur including the means and effects of their being saved. And Romans 8:29-30 and Ephesians 1:5 and 11 indicate causative foreordination as predestination which was decreed to set a limit on outcome according to God's prescribed single final, eternal destiny of all of those for whom Christ atoned.

02/18/2026

What is Vain Jangling and How Can It Be Recognized?

“Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: From which some having swerved have turned aside unto vain jangling; desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm” (1 Timothy 1:5-7)

The phrase “vain jangling” is translated from a Greek word which literally means empty talk. In the context of Paul's use of this word, it signifies the communications of people who lack charity (loving service to God and others), and absent a “pure heart” who dishonestly pursue their own hidden motives. Paul's description suggests vain jangling is a tactic employed by those who wish to influence others by presenting themselves as knowledgeable, but who in fact are ignorant regarding the truth of God and therefore have but a partial grasp of reality.

Later in this letter Paul describes the same as “giving heed to seducing spirits” and the teachings of devils, “speaking lies in hypocrisy.” (1 Timothy 4:1-2) They are promoters of “profane and old wives fables rather than godliness.” (1 Timothy 4:7). From this it can be inferred “vain jangling” is employed by those who pursue low designs by use of ungodly, deceptive narratives while pretending moral uprightness and good intentions. They are influenced (seduced) by ungodly powers and therein agreeable to the immoral and unethical "doctrines of devils."

Further into the letter Paul reveals why people communicate vain jangling (well-rehearsed ungodly narratives). They are motivated by a false supposition that “gain is godliness.” (1 Timothy 6:5) In other words they form and promote narratives designed not to honor God but to gain a desired outcome for themselves. In this regard, vain jangling is about using ungodly discourse which can include deceit (dishonest claims and reports), threats, intimidation, emotional appeals to lust or fear, etc. to persuade others in order to get wealth, fame, allegiance, cooperation, power, etc. for self. Its focus is worshipful service to the creature self rather than worshiping and serving the Creator God. Its device is to change the truth of God into a lie by using god-sounding language to cleverly disguise evil communications. (Romans 1:25) Which is to say, in the context of Paul's teaching, vain jangling falsely asserts noble motives and godly outcomes to achieve gain for self.

Paul counters the lie that “gain is godliness” by asserting the truth of God, which is, “godliness with contentment is great gain.” (See 1 Timothy 6:5-6). Notice how Paul reverses the relationship between godliness and gain. Vain janglers falsely suppose gain is proof of godliness. Whereas the truth of God is that godliness is gain. Moreover, Paul indicates godly contentment is evidence of godliness.

Just so, contentment that accompanies godliness is “the canary in the coal mine” so to speak. For the presence of godly contentment indicates godliness. Whereas vain jangling discourages godly contentment by invoking discontent to gain adherence. In this regard, vain jangling attacks godly contentment by seeking to shift confidence and trust away from God and toward the vain jangler. In contrast, regardless of the topic, godly communication is spoken honestly and clearly and in ways that encourage godly contentment as trust in God and confidence in his goodness, love and power.

Finally, Paul instructs us to withdraw from vain janglers because they are proud "knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself." (1 Timothy 6:4-5) The message is clear. We are to disengage from those who use empty talk to frighten, intimidate or enrage us to action. We are to walk away, turn off, fold the paper, unfollow and block vain janglers who's shameful spouting lacks truth, logical explanation, and appeal to godliness.

02/16/2026

Our King is Not of this World and Neither is Our Conversation (Citizenship)

“My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.” John 18:36

Jesus spoke these words in response to Pilate asking if the Savior was the King of the Jews. No doubt Pilate asked the question to learn if Jesus was guilty of sedition and treason against Rome as state sanctioned Jewish religious leaders (religious statists) claimed. (See John 19:12-15) Jesus did not deny He is a King. Rather, he asserted since His is not an earthly kingdom His servants would not use worldly tactics to accomplish His release. Moreover, despite being falsely accused by religious statists and unjustly convicted of sedition and sentenced to death on the cross by Roman government, Jesus' resurrection from the dead proves beyond doubt that his kingdom does not need political success to be victorious.

Jesus' pronouncement should be telling for Christians who in good conscience struggle with how to respond to present day political upheaval. Fact is the political powers in Jesus' time were far worse than is the case in America today. They were utterly ungodly and corrupt. Their legal system was arbitrary and unjust, taxation was oppressive, poverty was rampant, and all political opposition was suppressed by the brutality of the Roman boot and sword.

Yet, the New Testament has little to say about politics. And when Jesus was confronted with political issues, he scantly addressed them and immediately shifted focus back to serving God. For example, when asked about paying taxes to Rome he stated “Render to Caesar the things that are Caesar’s, and to God the things that are God’s. And they marvelled at him.” Notice how quickly Jesus turned the conversation away from politics and back to serving God. Also, notice how his audience was amazed that he had but little interest in the excessive tax policies of Rome.

In Philippians 23:5-8 Paul teaches we are to conform our priorities to what Jesus demonstrated is important. “Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” From this we understand serving God is our primary duty and how to do so should always be at the forefront of our thinking. Honoring God through godly obedience must come before all other causes. It must rise above all else. We are to serve God with single-mindedness to our utmost ability, even to death if necessary. All other loyalties are subordinate to serving God and must be abandon when they come into conflict with our duty to serve Him. For, it is impossible to serve two masters. (See Matthew 6:24)

This is especially so where political loyalties are concerned. The empty claims of political parties must not replace God. For their vain promises give but false hope when we permit ourselves to be deceived and have our loyalty to God supplanted by the vain jangling of worldly powers. In contrast, the promises of God are sure and steadfast. They are true and unchanging. Political promises gender strife and debate as proponents and opponents strive for political gain. But God's promises give us peace and hope in which we are able to “glory in tribulations” because the love of God is shed abroad in our hearts. (Romans 5:1-5)

Our citizenship is in heaven with the eternal God who gives us hope by faith as confident expectation of eternal life as Paul teaches in Philippians 3:20, “For our conversation is in heaven; from whence also we look for the Saviour.” Just so, it makes no sense to place our trust in vain, temporal powers whose broken promises fail or perish with them. It makes no sense because “we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.”

Friends, political hope is vanity. It does not and neither can it supply best or even lasting solutions. I suspect this is one reason that, despite his appearing at a time of extreme political upheaval and intrigue, Jesus said little about politics. He knew it is but temporary theater. Our citizenship, loyalty and hope are with God. As citizens of God's eternal kingdom, we would do well to focus our attention and energies on serving God as did Jesus and leave political activism to those misguided souls who thrive on vain jangling and strife over foolish questions.

02/04/2026

A Scriptural Alternative to Seeking Political Solutions to Spiritual Problems

The short essay seen below offers what I believe is the beginning point for we who are believers to address the political problems that confront us today. Present commonplace reactions by opposing factions of vile language, purposeful misrepresentation and mischaracterization, demonization of those with whom we disagree, and violence to address political disagreements suggest Satan is winning on both sides of the political spectrum. If this be so, then political disagreement is a pretense Satan is using to hide the true nature of the conflict, which is spiritual warfare. Just so, the essential nature of current disagreements is not political. It is spiritual. Moreover, it is not our neighbors who are our enemies. It is the devil.

This essay seeks to present the scriptural beginning point for an alternative reaction to political turmoil in which we believers occupy our station not as liberals or conservatives, but rather as "ambassadors for Christ" by serving as light and salt to the sin-darkened and utterly distasteful world of politics. But first, we must repent.

“Repentance Not to Be Repented Of”
By Michael Ivey

“Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.” 2 Corinthians 7:9-10

In this text Paul teaches there is a repentance that sticks. It is a repentance born of godly sorrow which engulfs our souls with intense sadness, utter shame and genuine remorse for offending our Creator God. It is the sorrow of a sin sick soul who acknowledges sins we have committed with true regret.

The Greek word which is translated repent is μετανοέω metanoeo. It means to think differently, change one's mind, morally to have compunction. From this we understand true repentance changes our attitude about sin and sinning. This repentance is motivated by love and respect for God and produces changed thinking which with genuine regret utterly abhors every thought and behavior that offends God and wishes only to obey God. True repentance brings us face-to-face with how personally insulting and offensive our sins are to God; that each time we willfully disobey Him is the immoral equivalent of nailing Jesus to the cross and spitting in his face.

How is it possible to repent with such conviction as to effect real and lasting change? It is possible by godly sorrow, which Paul indicates causes steadfast repentance: “For godly sorrow worketh repentance to salvation not to be repented of.” In source and manner godly sorrow is unlike worldly sorrow which is that fake sorrow which we employ for convenience, or to escape consequence and is cast aside at first opportunity. In contrast, godly sorrow leads us into repentance that effects real and lasting change in our behavior. This sorrow proceeds from one's new creature -born of God- spirit. Thus, it has no hint of self-pity. Rather, focused wholly on God, godly sorrow is a soul-stirring sadness that envelops all our being and demands all our attention for having so greatly dishonored and disappointed God. It casts down our souls with deep and complete sadness that cannot be ignored nor appeased by anything less than true repentance. Godly sorrow thus overwhelms carnal lusts for things which displease God and replaces them with yearnings for sweet fellowship with him.

Peter's statement in Acts 3:19, “Repent and be converted ...” indicates those who truly repent with godly sorrow are converted. The Greek word for convert is ἐπιστρέφω epistrepho. It means to turn to, denoting a change of course. In the case of repentance, the changed course is to turn away from a course of behavior that offends God by turning to a course of behavior that pleases God by following Jesus.

Peter's statement implies a touchstone relationship exists between true repentance fashioned by godly sorrow which changes how we think about sin and conversion which changes our behavior: To be converted on must repent with godly sorrow and those who truly repent by godly sorrow are converted. From this we understand that being converted is proof of true repentance. Which means we are assured we are truly repentant from our sins by a conversion in which we turn away from behavior that displeases God and turn to behavior that pleases him. In the absence of such apparent change there is no conversion, and if there is no conversion there is no true repentance.