In trouble, trust in God

Paul Eber, professor of Hebrew at Wittenberg, penned In Trouble – “Wenn wir in höchsten Nöthen sein” (When in the Hour of Utmost Need). John Julian described Eber as “next to Luther, the best poet of the Wittenberg school.” Paul Eber was born in 1511 in Kitzingen, Bavaria, the son of a master tailor. He graduated from the University of Wittenberg, and became an instructor there. He died at Wittenberg, December 10, 1569. He was buried at Stadtpfarrkirche St. Marien.

The hymn speaks of hope in God in challenging circumstances, and is related to Jehoshaphat’s cry for help in 2 Chronicles 20:12: We know not where to look for aid/neither know we what to do.

“When in the hour of utmost need” is a translation into English by Catherine Winkworth (1827-1878). It appears in her Lyra Germanica, 2nd Series (1858, p. 180) and The Chorale Book for England (1863, No. 141).

Catherine Winkworth was born in England in 1827, daughter of Henry Winkworth, a silk merchant. She died in Switzerland (some sources say France), in 1878. Winkworth was buried there, but has a memorial erected in England. She learned the German language while living in Germany, and possessed an ability to create poetic English translations that were still close to the originals.

1. When in the hour of utmost need

We know not where to look for aid;
When days and nights of anxious thought
Nor help nor counsel yet have brought:

2. Then this our comfort is alone:
That we may meet before thy throne
And cry, O faithful God, to thee
For rescue from our misery:

3. To thee may raise our hearts and eyes,
Repenting sore with bitter sighs,
And seek thy pardon for our sin,
And respite from our griefs within:

4. For thou hast promised graciously
To hear all those who cry to thee,
Through him whose name alone is great,
Our Saviour and our Advocate.

5. And thus we come, O God, to-day
And all our woes before thee lay;
For tried, forsaken, lo! we stand,
Perils and foes on every hand.

6. Ah hide not for our sins thy face;
Absolve us through your boundless grace,
Be with us in our anguish still!
Free us at last from every ill.

7. That so with all our hearts may we
Once more with joy give thanks to thee,
And walk obedient to thy word,
And now and ever praise thee, Lord.

A Glossary, 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.

• A Glossary of the Obsolete and Unusual Words and Phrases of the Holy Scriptures, in the Authorized English Version -- “A helpful glossary edited and published by J. Jameson in 1850.”
• A Pastor’s Response to Mark Ward’s KJV Readability Survey -- “I was randomly called to participate in a King James Bible readability survey by Mark Ward. This is my experience, results, and reaction to this, ‘gotcha’ survey.” (video)
• “Apt” Is Not A False Friend -- “...apt is still used with an emphasis on skill by a very diverse set of publications.”
• Can Jesus Pray “Imprecatory” Prayers? -- “...we hear these prayers as fulfilled in the prayers of Jesus Christ. Jesus alone can pray these prayers from a pure heart, entirely desirous for his Father’s honor...”
• Confessional Bibliology vs. KJV-Onlyism: A Response to Mark Ward’s Mischaracterization -- “In his recent blog post titled ‘Breaking My Two-Year Silence on Confessional Bibliology,’ Mark Ward attempts to critique the Confessional Bibliology position by drawing parallels to KJV-Onlyism.”
• I Am Weary of All the Mark Ward Posts... -- “I took the about 100 words from Ward’s site and tried to see what might be new or valuable from his work; what he might have added to the discussion.”
• John Newton’s Advice On Christian Controversy -- “...we find but very few writers of controversy who have not been manifestly hurt by it.”
• On ‘Palate,’ ‘Pallet,’ and ‘Palette’ -- “It is sometimes tricky to keep straight the three homophones palate, pallet, and palette.”
• On Reading the Church Fathers -- “...there are at least three things the Church Fathers model for us exceptionally well in the midst of a hostile culture.”
• Richard Simon’s Critical History of the New Testament -- “In light of Simon’s deliberate attack on Sola Scriptura, believers must remain steadfast in their commitment to the authority and preservation of God’s Word.”
• Should We Trade in Funerals for “Celebrations of Life”? -- “I’ve noticed a trend: people don’t like thinking about death. In every conceivable way, we dismiss, ignore, and refuse to acknowledge our mortality.”
• “Study” Is Not a False Friend in the KJV -- “Ward claims that modern readers are incapable of reading this word as a reference to anything other than the acquisition of knowledge.”
• The Hypocritical Duplicity of ‘Evangelicals for Harris’ -- “What shared responsibility, commonality, or solidarity can any professing ‘evangelical’ have with a political candidate – any political candidate – who so brazenly advocates for the murder of unborn image-bearers of God?”
• The KJV Survey, by Pastor David Townsley -- “I was sitting in my office minding my own business one day about two years ago when a man called from an organization doing a survey about the readability of the King James Bible.” (print)
• The Septuagint (LXX) Chronology in Genesis 5 and 11: Corrupt and Indefensible -- “Mr. Smith’s argument that the LXX in Genesis 5 and 11 became widely disseminated, and so could not be corrupt, proves too much, even for him.”
• Verses with ‘Zero-Support’ in the Modern Critical Text of the Greek New Testament -- “A significant objection to the reconstructed modern Critical Text of the Greek New Testament has been posed by Dr Maurice A. Robinson for over two decades now, and it has yet to be satisfactorily answered.”
• You vs. Thee: The Importance of Second-Person Pronouns in Bible Translation -- “This demonstrates one of the major shortcomings of the modern translations of the TR as well as a critical flaw in the plowboy argument.”
• 7 Reasons Why the KJBRC Does Not Support Yet Another Supposed Revision of the King James Bible! -- “As always, most of the people calling for a revision do not really want one.”

Do we have the Old Testament?

I am on an email list from Crossway. Sometimes there are links to helpful articles; sometimes not so much. November 3rd’s article was “I’ve Heard It Said the Old Testament Is Full of Errors.” Coming from Crossway, I was not exactly hopeful that it would exude the kind of confidence that many regular folks have in their Bibles.

In the brief article/video, Old Testament scholar John D. Meade says that the Old Testament has “all the signs of human fragility,” but it “has a wealth of manuscripts, a ton of evidence, and textual critics who can actually look at all those manuscripts, compare them, sift out what are simple copyist errors, and actually restore the original text based on comparing all of the evidence.”

Just what parishioners in the pews pine for, a troupe of text critics to tell them that they do not have the Old Testament. But just hold on till they finish their never-ending work! Like New Testament scholar Dan Wallace, Meade believes “We do not have now—in our critical [Hebrew] texts or any translations—exactly what the authors of the [Old] Testament wrote.” Perhaps he learned from experience to try to maintain a little more optimism (or something) than Wallace, and did not go on to say, “Even if we did, we would not know it.”

After I first wrote this for a Facebook post in early November, I was excited a few days later that Pastor Jeff Riddle posted a review of it. His goes into more detail than mine. You can listen and read on the Stylos blog, as well as listen on YouTube.

Meeting the elders of the church of Ephesus

17-27, Meeting the elders of the church of Ephesus: review and preview

In his meeting with the elders of the church of Ephesus, Paul reviews what he has done (17-21) and previews where he is going (22-27). His farewell message at Miletus is one of the longer recorded messages in Acts. It is directed to an exclusively Christian group, all officers from the church at Ephesus.

Verses 17-18a: Apparently to save time on his journey, while the ship is docked at Ephesus Paul has the elders of the church at Ephesus meet him in Miletus, rather than traveling to Ephesus himself. A trip to the city might result in an unintended lengthy sojourn.

The church at Ephesus has elders (who had oversight to feed the church) who were plural in number. See Plurality of Elders.

Verses 18b-21: Paul’s review of his service in Asia include:

• serving the Lord with all humility of mind
• [serving] with many tears
• [serving in] temptations, which befell me by the lying in wait of the Jews
• I kept back nothing that was profitable unto you,
• [I] have taught you publickly
• [I have taught] from house to house
• testifying both to the Jews, and also to the Greeks
• [testifying] repentance toward God, and faith toward our Lord Jesus Christ.

Sincere service proceeds from an humble mind (cf. Proverbs 3:34, 11:2; Matthew 23:12; Colossians 3:12; James 4:6; I Peter 5:5-6). On the other hand, “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18).

Jews lying in wait for Paul can be noted on several occasions: in Damascus (Acts 9:22-25), in Greece (Acts 20:3), in Jerusalem (Acts 23:12-16, 30; 25:2-3). This reference appears to be to an otherwise unrecorded instance of plotting against him – that happened in Asia, and about which the Ephesian elders knew.

The heart of Paul’s message was the same for both Jews and Greeks, “repentance toward God, and faith toward our Lord Jesus Christ.” Repentance and faith two sides of the same coin, In the New Hampshire Baptist Confession of Faith, for example, they are called “inseparable graces.” For repentance and faith (belief) in salvation, see also Matthew 21:32; Mark 1:15; Acts 11:18, 19:4, 26:20-23; Romans 10:9-10; II Corinthians 5:20-6:2, 7:10; Hebrews 6:1; II Peter 3:9. Repentance toward God, proceeded by godly sorrow, is turning toward him, a turning in his direction, seeing God as right about our sin – and a Saviour of those who are wrong, sinners. This turning in the right direction brings one face to face with the Lord Jesus Christ, and embracing him in faith. Repentance toward God, and faith toward our Lord Jesus Christ is one message testified to all, both Jews and Greeks.

Bock assesses Paul’s ministry in Ephesus with three characteristics: “faithfulness, direct preaching of all that is necessary, and testimony about Jesus to all people without distinction.”[1]

Verses 22-25: Paul’s preview of his future service in Jerusalem and beyond include:

• I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me
• the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me
• none of these things move me, neither count I my life dear unto myself
• that I might finish my course with joy,
• [that I might finish] the ministry, which I have received of the Lord Jesus
• [the ministry] to testify the gospel of the grace of God
• I know that ye all…shall see my face no more

Paul feels impelled to go to Jerusalem, despite whatever future awaits him there. While the specific events may be unknown, the witness of the Spirit through other believers indicates he will experience imprisonment (“bonds”) and persecution (“afflictions”).[2] His desire to preach the gospel, to finish his course, to fulfill his God-given ministry, is dearer than life itself. The prospects, even up to and including death, do not dissuade him from his course of action. For “finish my course,” see also II Timothy 4:7. This course of action means Paul and the Ephesians elders will not meet again in this life.

Verses 26-27: Paul enlists these elders as witnesses of his service in Asia:

• I am pure from the blood of all men
• I have not shunned to declare unto you all the counsel of God

“I am pure from the blood of all men” speaks to responsibility. Paul fulfilled the responsibility placed on him by declaring to all the people, both Jews and Greeks, all the counsel of God. The watchman is responsible for blowing the trumpet. He is not responsible for the hearers’ failure to take heed to the warning. See Ezekiel 33:1-6.

The witness of the ministry of Paul will stand as an example to the elders of the church of Ephesus.

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[1] Bock, Acts, pp. 627-628.
[2] That the witness occurs “in every city” suggests the witness of the Spirit through other Christian believers as Paul travels. This does not preclude a direct witness of the Spirit to Paul. Nevertheless, “in every city” connects the witness with travel and people. A detailed example is given when Paul comes to Cæsarea. See Acts 21:8-11. The Holy Ghost does not give the message to prevent Paul from going to Jerusalem, but to prepare him and his friends for what will happen.

Another trust issue, the SKJV

The Simplified King James Version (Simplified KJV™) is a relatively new updated King James Version created by Barbour Publishing, Inc. Barbour is a Christian publishing house in Uhrichsville, Ohio. According to Barbour’s SKJV site, “The revision work was conducted by Peachtree Publishing Services, a highly respected Bible editing and proofreading company serving publishers around the world.” The online version shows that it is copyrighted in 2022, so it is at this point about two years old. In the following quotes from the Barbour SKJV FAQ page, they make it clear that their purpose is to update the language of the KJV, but not to retranslate anything.[i]

Is this a translation or a version?

The SKJV is a version. The term translation implies going back to the original documents, in the original languages, which we didn't do. Keeping all the original translation work of the 1611 Bible, the Simplified KJV Bible carefully updates old styles that may interfere with your understanding today while leaving the KJV translation work untouched.

What source documents were used?

Only the King James Version itself. We did not attempt to create a new translation from the original Hebrew and Greek manuscripts. Instead, our editors simply updated confusing words, spellings, sentence structures, and punctuation issues in the King James Version.

How does the SKJV differ from the NKJV?

The SKJV did not engage in any new translation work as the NKJV did. There will be similarities in wording, since both versions are based on the original KJV, but the SKJV limited itself to updating antiquated or confusing language in the original KJV text. The NKJV performed new translation work from the original languages.

However, the claims are not technically accurate. When I was studying the NKJV change of Isaiah 9:3 that contradicts or is translated in an opposite manner of the King James Bible, I decided to look up how that verse is presented in the SKJV. Here is a comparison to the Authorized King James Version.

• AKJV: Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil.
• SKJV: You have multiplied the nation and increased its joy. They rejoice before You according to the joy of harvest, and as men rejoice when they divide the plunder.

If “only the King James Version itself” was the source document for the SKJV, why did they leave out the word “not” in Isaiah 9:3? This does not match the KJV, but does match the NKJV and most modern English translations.

I sent a message to Barbour Publishing, asking:

“In Isaiah 9:3 you change ‘Thou hast multiplied the nation, and not increased the joy...’ to ‘You have multiplied the nation and increased its joy...’ How is this dropping of a word not a change to a new translation that does not agree with the King James Version?”

I received a quick response, which described this omission as a typographical error that will be corrected. I appreciate that they intend to correct it. However, the error causes me to question the reliability of their statement about only using “the King James Version itself” and yet ending up with a typographical error that matches modern English translations and does not match the KJV.[ii]

I find it hard to trust publishers that seem to say one thing and do another. I admit that I find it hard to believe this is simply a misprint. It would seem that they have had two years to correct it, and yet it still exists. I understand previously printed hard copies, but how long would it take to correct it online (which is where I read it, and is still there 20 Nov 2024 as I type this).

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[i] Like most modern versions, but unlike the WEB which is public domain, Barbour maintains tight restrictions on quoting from the SKJV. Not more than 500 verses or 25% of the total work in which they are quoted, may be used with one of three credit lines they suggest. Permission must be specifically requested and granted by Barbour to use over 500 verses, or over 25% of the total work in which they are quoted. The Simplified KJV can be purchased in print from their site or on sites like Amazon. To read the version online, one must subscribe to their email service.

[ii] Another example of matching modern versions is the SKJV text of Proverbs 18:1. To compare:

• AKJV: Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom.
• SKJV: Through desire a man, having separated himself, seeks and rages against all wisdom.

“Rages” matches the NKJV and is against the AKJV (The RV and ASV had “rageth”). A modern language update should have replaced “intermeddle” with a more common synonym rather than a word with a different meaning.

Jesus and our sin

The Saviour of Sinners.

1 Timothy 1:15.

This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.

’Twas a heaven below,
The Redeemer to know,
And the angels could do nothing more;
Than to fall at his feet,
And the story repeat,
And the Saviour of sinners adore!

Introduction.

The regular non-Calvinistic missionary Baptists (Fundamental Baptists, Independent Baptists, Landmark Baptists, Missionary Baptists, Southern Baptists) of the Southland have become weak on the subject of sin: (1) weak theologically, using language moving toward a nature with a tendency to sin and away from an inherent and inherited sin nature; and (2) weak practically, in preaching against sin, and disciplining sin in the church (e.g., so that known public wickedness is tolerated for members in a local church). Both problems go hand in glove. 

In theology, notice for example the change from the 1833 New Hampshire Confession of Faith to the 1963 Southern Baptist Faith and Message (with language still the same in 2000).

NHCOF: “…in consequence of [the fall] all mankind are now sinners, not by constraint but choice; being by nature utterly void of that holiness required by the law of God, positively inclined to evil; and therefore under just condemnation to eternal ruin, without defense or excuse.”

BFAM: “Through the temptation of Satan man transgressed the command of God, and fell from his original innocence whereby his posterity inherit a nature and an environment inclined toward sin. Therefore, as soon as they are capable of moral action, they become transgressors and are under condemnation.”

Ephesians 2:3 clearly states we are “by nature the children of wrath.” The 1963 modified the state of the sinner in the world, so that the posterity of Adam inherit “a nature and an environment inclined to sin” rather than “being by nature utterly void of that holiness required by the law of God.” In an 1889 debate with Campbellite J. A. Harding, Baptist J. B. Moody’s strongly worded proposition on depravity read thusly: “The Scriptures teach that man is so depraved in mind and heart that he is unable without a direct enabling power of the Holy Spirit to obey the Gospel of the Son of God.” 

Jesus came to save sinners and forgive sins, but he was not weak on sin. His rhetoric clearly and forcefully condemns sin. Notice these teachings of our Lord Jesus Christ.

Sin is an internal, inherent matter.

Mark 7:15 There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.

Mark 7:20-23 And he said, That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man.

There is none good, but God.

Mark 10:18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

“Being evil” is an apt description of mankind.

Matthew 7: 11 If ye then, being evil…

• In this lesson on prayer, Jesus teaches that all people are evil (not just that they do evil, but that they are evil).

The self-recognizing sinner is commended, and the self-righteous Pharisee condemned.

Luke 18:13-14 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other…

None are without sin.

John 8:7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.

We owe a debt we cannot pay.

Matthew 18:24-25 ten thousand talents…he had not to pay… 32 I forgave thee all that debt

• God’s forgiveness of sin is like the King forgiving his servant a debt he could not pay.

All need repentance.

Matthew 9:13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

Luke 13:3 I tell you, Nay: but, except ye repent, ye shall all likewise perish.

Luke 24:47 and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

Acts 17:30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:

John 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

Conclusion.

Jesus and the Bible teaches our depravity is personal, inherited, complete. This whole person is affected by sin, in body, mind, spirit, and will, so that there is nothing good in any of us to commend to God. Only by the grace of God and Spirit of God can we be led to believe on the Lord Jesus Christ. If we could pull ourselves up by our own bootstraps, so to speak, The substitutionary crucifixion of Jesus Christ on the cross would be savage, senseless, and needlessly wrong. If we cannot determine the sickness, how can we determine the cure? God’s straight arrow of total depravity drives man from his self-reliance to a despair whose only relief is found by falling at the feet of a merciful Saviour!

If you do not properly abhor your sin, you cannot properly adore your Saviour.

The record of the dates and periods

“4. The position occupied in The Companion Bible is that all Scripture is ‘given by inspiration of God,’ θεόπνευστος (theopneustos) = God breathed. Therefore, the record of the dates and periods stated in the Bible are as much inspired as any other portion of it; and are as much to be relied on for accuracy as those statements upon which we rest in hope of eternal salvation. They must be as unreservedly received and believed as any other statements contained in its pages.”

E. W. Bullinger, “Introduction,” “Appendix 50, Chronological Charts, and Tables,” The Companion Bible, p. 41

Father, I stretch my hands to thee

This hymn below was written by Charles Wesley. “Father, I Stretch My Hands to Thee” is very popular as a lined hymn in black churches.

The hymnal Songs of Zion presents a lined-version of musical notation for Wesley’s hymn “Father, I stretch my hands to thee.” Ethnomusicologist Eileen Southern says that this lined format is a “novel inclusion” that “reflects the importance given by the compilers to the validity of oral traditions” in the black churches.[i] According to Southern this is an embellished version of the hymn tune Martyrdom by Hugh Wilson.[ii] In The Sacred Harp tradition, arrangements of the tune are titled Sacred Throne (Denson Book) and The Christian’s Desire (Cooper Book), and often called Avon in the general shape-note tradition.

1. Father, I stretch my hands to thee;
No other help I know.
If thou withdraw’st thyself from me,
Ah! whither shall I go?

2. What did thine only Son endure,
Before I drew my breath!
What pain, what labor to secure
My soul from endless death!

3. O Jesu, could I this believe,
I now should feel thy power;
Now my poor soul thou would’st retrieve,
Nor let me wait one hour.

4. Author of faith, to thee I lift
My weary, longing eyes:
O let me now receive that gift!
My soul with­out it dies!

5. Surely thou canst not let me die;
Oh, speak and I shall live;
And here I will unwearied lie,
’Till thou thy Spirit give.

6. The worst of sinners would rejoice,
Could they but see thy face:
O let me hear thy quick’ning voice,
And taste thy pard’ning grace.

Recordings of “Father, I Stretch My Hands to Thee” on YouTube:

• https://www.youtube.com/watch?v=pLi222YmsKY
• https://www.youtube.com/watch?v=6D5LrCTmzk8
• https://www.youtube.com/watch?v=pp0i2rQB-Xw
• https://www.youtube.com/watch?v=tEE0UIuvpvQ

Excerpt of the lined tune in Songs of Zion

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[i] Page 166, “Hymnals of the Black Church,” Eileen Southern, The Black Perspective in Music, Volume 17, No. 1/2 (1989), pp. 153-170.
[ii] Songs of Zion, J. Jefferson Cleveland, Verolga Nix, editors. Nashville, TN: Abingdon Press, 1981, No. 11. Southern says this book “must be counted among the great monuments of black-church music.” The introduction explains about lined-out hymnody: “In metering or ‘lining out’ a hymn such as ‘Father, I Stretch My Hands to Thee,’ the first phrase is spoken or chanted by one person before everyone responds.” (This is followed by an example.) “In the lined-out hymns, simultaneous embellishment of the basic melody is highly recommended.” p. xvi.