Acts 26:24-29

Acts 26:24-29 Paul’s dialogue with Festus and Agrippa

Verses 24-25: thou art beside thyself; much learning doth make thee mad. But he said, I am not mad, most noble Festus Even when Festus called him “beside thyself” and “mad” (crazy), Paul responded with respect – “most noble Festus.” He then reminded Festus that his words were not the ravings of a madman, but he spoke “words of truth and soberness.”

Verses 28-29: Of this Henry Smith states:

“In Agrippa, you shall hear what we are; in Paul, you shall see what we should be; for the king shews that he is almost a Christian, and the apostle shews that he should be altogether a Christian.”

He points to three acknowledgements Paul makes in addressing Agrippa:

A reverent title, King Agrippa.

A profitable question, Dost thou believe the prophets?

A favourable prevention, I know that thou believest.

“…almost standeth in the way before we can come to altogether…Is this altogether, like Paul, or like Festus, not at all? Now if we be almost Christians, let us see what it is to be almost a Christian. Almost a son, is a bastard; almost sweet, is unsavoury; almost hot, is lukewarm, which God spueth out of his mouth, Rev. iii. 16; so almost a Christian is not a Christian…Almost a Christian is like Jeroboam, which said, ‘It is too far to go to Jerusalem to worship,’ and therefore chose rather to worship calves at home. Almost a Christian is like Micah, which thought himself religious enough because he had gotten a priest into his house. Almost a Christian is like the Ephraimites, which could not pronounce Shibboleth, but Sibboleth.”[1] 

In this exchange of Paul with the king and the governor, one finds “almost Agrippa” and “not at all Festus.” Right preaching is about the message, not its results.

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[1] “The Dialogue Between Paul and King Agrippa,” in The Works of Henry Smith: including Sermons, Treatises, Prayers, and Poems. With Life of the Author, Vol. I, Thomas Fuller, editor, pp. 435-436, 443-444. On “Shibboleth” and “Sibboleth,” see Judges 12:5-6.

Toward a biblical definition of “prophet”

Prophet, noun. According to Merriam-Webster, may be (1) one who utters divinely inspired revelations; (2) one gifted with more than ordinary spiritual and moral insight; (3) one who foretells future events. The third definition is probably that which comes most readily to mind to modern English speakers. What is a prophet, biblically defined?

The meaning of the word.

As we notice in the introduction, the English word “prophet” includes several different shades of meaning (e.g., 5 at Merriam-Webster, 7 at Dictionary.com). What about the Bible?

The primary Hebrew word for prophet is (נָבִיא nāḇî'). The word “seer” (הָרֹאֶה rō'ê/rā'â) is synonymous for prophet, according to 1 Samuel 9:9. The Hebrew word (הַחֹזֶה ḥōzêh) is also translated “seer.” In 1 Chronicles 29:29 all three of these Hebrew words are used (נָבִיא nāḇî') (הָרֹאֶה rō'ê) (הַחֹזֶה ḥōzêh).[i]

The primary Greek for prophet is (προφήτης prophētēs). Greek also has the word (ψευδοπροφήτης pseudoprophētēs) for a false prophet. Hebrew adds descriptors about prophets prophesying falsely rather than having a word “false prophet.”[ii]

The biblical use of the word.

The first use of the word “prophet” in the Bible is found in Genesis 20:7, where God calls Abraham a prophet. There it seems to primarily mean that Abraham is God’s spokesman or representative. The last use of the word “prophets” is found in Revelation 22, which seems to connect both the ideas of God’s spokesmen (v. 9) and the references to future events (v. 6).

God told Moses, “Aaron thy brother shall be thy prophet” (Exodus 7:1). This also seems to emphasize the nature of the prophet as a spokesman (e.g. Is not Aaron the Levite thy brother? I know that he can speak well…and Aaron spake all the words which the Lord had spoken unto Moses, Exodus 4:14, 30). In Exodus 15:20, where Moses’s sister Miriam is referred to as a prophetess, she took a timbrel in her hand and led the women in singing to the LORD – emphasizing the nature of forthtelling. Notice also that the musicians for the tabernacle and temple were considered prophets (1 Chronicles 25:1-3).

The Old Testament prophets spoke for God. In connection with this, some of them also dreamed dreams, saw visions, and foretold the future (Numbers 12:6; Isaiah 1:11; Jeremiah 28:9; Ezekiel 33:33). The word and its related work included “forthtelling” and “foretelling.” The commonality in all of this seems to be that of accurately presenting and representing God’s truth. Those who wrote the Old Testament Scripture, or at least many of them, were considered prophets.

Many times in the New Testament, the word “prophet” refers back to the Old Testament prophet (Matthew 1:22; 2:17; Acts 2;16). “The prophets” may also mean the Scriptures of the Old Testament (Matthew 5:17; Luke 16:29; 24:27, 44: John 1:45).

However, prophets are also current/active in the New Testament. John the Baptist was a prophet (Luke 7:28), a spokesman for God who came before and announced the coming of the Christ.[iii] Those called prophets in the New Testament include Jesus; Agabus (Acts 11:27-28; 21:10); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Saul (Acts 13:1); Judas and Silas (Acts 15:32).[iv] Though prophets and apostles were different – that is, all prophets were not apostles – it seems that by default the Bible considers all the apostles to be prophets, even while not specifically naming each of them them thusly (Acts 4:33; 1 Corinthians 13:2; Revelation 1:3; 18:20: 22:6).

Paul refers to those who speak in the Corinthian assembly as prophets, who could speak in a way to edify, exhort, and comfort (1 Corinthians 14:3-5). Though prophecy is a gift (Romans 12:6; 1 Corinthians 14:32), the prophets are not out of control. They can contain themselves from all speaking at once (1 Corinthians 14:26, 29, 40), and must speak so as to acknowledge that the inspired words of the apostles are the commandments of the Lord (1 Corinthians 14:37). (Therefore, they cannot claim a the Spirit made me do it excuse for bad behavior.)

In Titus 1:12, Paul applies the word “prophet” in a “non-biblical” or “non-Christian” sense, calling a spokesman for the Cretians “a prophet.”

Prophecy is a spiritual gift, as we see from Romans 12:6; 1 Corinthians 12:8-10; 28-31; 13:2; and 14:1-6. Those who prophesy, prophesy according to the proportion of faith with which they are gifted, within the place in the body the Spirit has placed them.

The rhetorical question of 1 Corinthians 12:29 indicates that all of God’s people are not prophets (cf. Numbers 11:29). Everyone should be a representative of God in witnessing to and sharing his truths. However, some are gifted to do so in a more official way.

Paul indicates that supernatural tongues, prophecy, and knowledge will cease with the close of the biblical revelation (canon), 1 Corinthians 13:8. “Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.”

Concluding thoughts on the words and its meaning.

In the Bible, a prophet was a spokesman for God – one who conveyed a message from God to the people. The calling or work included foretelling (proclaiming God’s events and plan for the future) and forthtelling (publishing God’s will and truth in the present). Often this role of prophet combined these two features, for example, using warning of future judgment as a call to present repentance. Prophets guided the people concerning truth, faith, morality, and judgment (cf. Acts 24:25). His duty was not solely about predicting the future – and often not even primarily.

• The Bible reader should not just think “predicter of the future” when encountering the word “prophet.” A full picture is needed.
• The Bible reader should think of “spiritual gift” when encountering the word prophet, especially in the New Testament.

It seems difficult for the average modern English Bible student to think “prophet” and not think of someone who foretold the future. Yet, the common thread of all prophets is not that fact, primarily, but rather of being God’s sent spokesman. Perhaps these thoughts will help. What have I forgotten to consider? If something, please add in the comments.

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[i] I have put these words in parentheses due to the tendency of the embedded “backward spelling” of Hebrew to go haywire in Microsoft Word, ending up at times in various crazy fashions.
[ii] The Old Testament calls five women prophetesses – Miriam, Deborah, Huldah, Noadiah, and the wife of Isaiah (Isaiah 8:3). The latter may simply mean the wife of a prophet, and Noadiah (Nehemiah 6:14) seems to be a false one, opposing the work of Nehemiah. The New Testament calls two women prophetesses – Anna (Luke 2:36) and Jezebel (Revelation 2:20). The first one is on God’s side, and the latter seems to only be one falsely so-called. Compare also Acts 21:9.
[iii] John the Baptist is evidence that a prophet did not necessarily perform miracles. “And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true” (John 10:41).
[iv] The emphasis of Judas and Silas as prophets was that they “exhorted the brethren with many words.”

Confessionalism

“Confessionalism [is] a commitment to defining, adhering to, and defending clearly stated truths that are sincerely believed.” While there is a certain sense in which all Christianity is necessarily confessional in a de facto sort of way, what I am arguing for is a sturdy kind of confessionalism: one that conscientiously and unashamedly and very carefully declares what is believed and what is to be taught…Christianity is inherently confessional. To be a Christian is to confess. Every Christian, every church, has a creed or a confession. ‘Credo’ simply means ‘I believe.’ Christians are believers; hence all Christians have a creed or a confession.”

Tom Ascol, in “Recovering a Robust Confessionalism” (Ascol granted all Christians and churches, though, might not have a “well-thought-out” creed or confession.)

Daily Mercies

No. 572 Daily Mercies (S. M.)

1. GOD is the fountain, whence

Ten thousand blessings flow;

To him my health, my wealth and friends,

And ev’ry good I owe.

2. The comforts he affords,

Are neither few nor small;

He is the source of fresh delights,

My portion and my all.

3. He fills my heart with joy,

My lips attunes for praise;

And to his glory I’ll devote

The remnant of my days.

This hymn, written by Benjamin Beddome, appears as No. 752 in Hymns Adapted to Public Worship, or Family Devotion: now First Published, from the Manuscripts of the late Rev. B. Beddome (London: Burton & Briggs, 1818). It is titled “Daily Mercies.” It recognizes God as the source of all our blessings. “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (James 1:17). Recognizing that, the Christian ought to devote his lips to praise God, and his days to glorify God.

Benjamin Beddome was born at Henley-in Arden, Warwickshire in 1717. He was the son of a Baptist minister. The younger Beddome also became a Baptist preacher, beginning his ministry around 1740. He authored several discourses (including A Scriptural Exposition of the Baptist Catechism) in addition to his hymns – which number over 800. His hymns were written to complement his Lord’s Day morning sermons. Beddome died September 23, 1795 at Bourton-upon-the-Water, Cotswold District, Gloucestershire, England, and is buried there in the Baptist Churchyard.

Robert Hall, editor of the posthumous volume of hymns, writes of Benjamin Beddome:

“As a preacher, he was universally admitted for the piety and unction of his sentiments, the felicity of his arrangements, and the purity, force, and simplicity of his language; all which were recommended by a delivery perfectly natural and graceful.” (p. vi.)

Hymnwriter James Montgomery described Beddome’s hymns as “impressive, being for the most part brief and pithy. A single idea, always important, often striking, and sometimes ingeniously brought out, not with a mere point at the end, but with the terseness and simplicity of the Greek epigram,—constitutes the basis of each piece.”[i] 

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[i] The Christian Psalmist Or Hymns, Original and Selected, James Montgomery, p. xxvii.

10 Things You Never Knew, 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.

• 10 Things You Never Knew About Funeral Home History -- “Funeral homes might seem like they’ve been around forever, but they really didn’t emerge in the United States until the mid-1800s.”
• Baptist Roots: The Use of Models in Tracing Baptist Origins -- “The interpretation of historical evidence is greatly affected by the particular approach of the historian.”
• Does Pragmatism Tend Toward Liberalism? -- “One of the first things to go missing in pragmatic churches is regenerate church membership, or any meaningful way to discern whether or not a person wanting to join has placed their faith in Jesus.”
• How a Christian Woman is to Adorn Herself -- “Seek to find out what this means and go wherever the Lord shows you.”
• How Dictionaries Decide Which Words to Include and Exclude -- “The balance between tradition and innovation will remain a focal point for lexicographers as they strive to document the richness of human communication.”
• How far did the early Christians worship God? -- “The question which arises is whether these accepted terms are the best or the most appropriate ones to describe what Christians do, or what they ought to be doing, when they gather together.”
• How to Identify the Andersonites -- “This article is intended to be a warning for faithful Baptist churches both against Anderson’s practice and doctrine, as well as a ‘how-to’ guide for identifying the churches that openly or secretly associate with Anderson directly or at least maintain his doctrinal positions.”
• Is it True That No Two NT Manuscripts (MSS) Are Exactly the Same? -- “Years ago I myself wrote that no two MSS were identical, merely repeating the prevailing canard. But that was before I started collating MSS for myself.”
• Lanier and Ross’ Fallacious Footnote -- “Consider first the sloppiness of the footnote. While the first two references are properly cited, the reader is then offered a vague reference to ‘various’ materials produced by RBS...”
• Name Dropping -- “...The white board and batten Nameless School operated for 36 years, from 1909 to 1945.”
• Raising up Pastors Is the Church’s Work -- “...seminaries are...usually used for the wrong purposes. ”
• Terlingua’s Traces -- “...a trip to the cemetery confirms that Texans have been living out here for a very long time.”
• The God-Ordained Method for Missions -- “Sadly, the Christian life in the West has become more individualistic over the last sixty or seventy years.”
• The Roots of Red -- “Like many quintessentially American foods, chili (or more accurately chili con carne) was born from that unique amalgam of cultures found in the U.S.”
• Your Moral Code Has Christian Roots Whether You Know It or Not -- “he found...his core beliefs about universal value and equality...lay not in the French Revolution, nor in the Declaration of Independence, nor in the Enlightenment, but in the Bible.”

Shape note singers -- Be aware

Back in September I posted a warning to an anonymous individual. Now I am officially issuing a warning to all anonymous shape note singers.

I put on notice that shape note singers will not get a pass to hide behind anonymity to take potshots on shape note and Sacred Harp subjects. If your post is suspect, your post will be deleted. If you are willing to use your name and own your comments, your posts will not be deleted.

Awhile versus A While

As I get older I seem to become more forgetful, and have problems with stuff I once knew well. However, with “awhile” versus “a while” I think I have generally always had problems remembering the correct usage. Here is how it should be:

“Awhile” is an adverb. It means “for a while.” As an adverb, “awhile” usually modifies a verb – as in “I will wait awhile.”

“While” is a noun. It means “a period of time” (and “a” is an indefinite article modifying it). Usually, the two words “a while” is used when following a preposition – as in, “I will wait for a while” – or with the words ago or back (a while ago; a while back).

Acts 26:19-23

Paul’s obedience to God and “crime” before the Jews, 19-23

Verses 19-20: Paul declares to Agrippa his “obedience unto the heavenly vision.” He heeded the divine words of Christ and immediately began to preach where he was – in Damascus – and then where he went – “at Jerusalem, and throughout all the coasts of Judæa, and then to the Gentiles.” The clear message in these places was repentance toward God (cf. 20:). “do works meet for repentance” not works in order to obtain repentance (or in order to obtain salvation) but works consonant with the salvation they profess.

Verse 21: Because Paul turned from his course and obeyed the heavenly vision, and because he preached repentance toward God to all in all places, the Jews hated him, caught him in the temple in Jerusalem, and did their best to kill him. 

Verse 22-23: Only by the grace (help) of God had Paul continued his ministry up to this time. His witnessing was to all men, both small and great. His message was concerning the things that Moses and the prophets, in the Old Testament, said should come to pass. Paul saw his message that Christ should suffer, die, and rise from the dead as a continuation of the message of the Old Testament rather than a break from it. Jesus came to show light unto the people (the Jews) and to the Gentiles. Cf. Isaiah 42:6; 49:6; 60:3; Luke 2:32. “Then spake Jesus again unto them, saying, I am the light of the world” (John 8:12). Jesus was “the first that should rise from the dead” never to return to death. He won the victory, rose by his own power rather than that of another; he rose in a spiritual body rather than a mortal body; he rose to live forevermore rather than die again. Cf. I Corinthians 15:20.

Give thanks

1 Thessalonians 5:18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you.

Give thanks! Give thanks! Give thanks!
Give thanks to God and praise.
Give thanks to God the Father and
Extol him for his grace.

Give thanks! Give thanks! Give thanks!
Give thanks to God the Son.
Give thanks to Christ who lived and died—
God’s sin-atoning One.

Give thanks! Give thanks! Give thanks!
To God the Spirit give;
Give thanks to him for grace and power
Which caused us to believe.

By Donald S. Fortner (1950-2020), long-time pastor of Grace Baptist Church of Danville, Kentucky

A Visit to Cowper’s Grave

Resting Wednesday is suspended for this tribute.

“A Visit to Cowper’s Grave” is a poem by an unknown author. This author began stanzas 2-6 with lines from William Cowper’s (1731-1800) hymns (“Far from the World,” “There Is a Fountain,” “When Darkness Long Has Veiled My Mind,” “O For a Closer Walk,” and “God Moves in a Mysterious Way”), and wove words from those hymns into these stanzas. A very interesting tribute.

1. I went alone. ’Twas summer time;
And, standing there before the shrine
Of that illustrious bard,
I read his own familiar name,
And thought of his extensive fame,
And felt devotion’s sacred flame,
Which we do well to guard.

2. “Far from the world, O Lord, I flee.”
How sweet the words appeared to me,
Like voices in a dream!
“The calm retreat, the silent shade”
Describe the spot where he was laid,
And where surviving friendships paid
Their tribute of esteem.

3. “There is a fountain.” As I stood
I thought I saw the crimson “flood,”
And some beneath the wave;
I thought the stream still rolled along,
And that I saw the ransomed throng,
And that I heard the “nobler song”
Of Jesus’ “power to save.”

4. “When darkness long has veiled my mind,”
And from these words I felt inclined
In sympathy to weep;
But “smiling day” has dawned at last,
And all his sorrows now are past;
No tempter now, no midnight blast,
To spoil the poet’s sleep.

5. “O for a closer”—even so,
For we who journey here below
Have lived too far from God.
Oh, for that holy life I said,
Which Enoch, Noah, Cowper led!
Oh, for that “purer light” to shed
Its brightness on “the road”!

6. “God moves in a mysterious way;”
But now the poet seemed to say,
No mysteries remain.
On earth I was a sufferer,
In Heav’n I am a conqueror;
“God is his own interpreter,”
And “he has made it plain.”

Does the NKJV follow the Critical Text…

…at Revelation 16:16? Scott Ingram brought this verse up in a recent Facebook post in the Textus Receptus Academy. He was defending the New King James Version translation. However…

Compare Revelation 16:16 in the King James and New King James:

• AKJV: And he gathered them together into a place called in the Hebrew tongue Armageddon.
• NKJV: And they gathered them together to the place called in Hebrew, Armageddon.

Brother Ingram implied that there is no underlying Greek word for “he” or “they” in the Greek text. However, he failed to mention or show that the verb συνήγαγεν is 3rd person singular (which is he, not they). Disregarding this, his main point was this translation is a matter of interpretation.

Compare Revelation 16:16 in the Textus Receptus, Majority Text (HF, RP), and Critical Text (NA/UBS). They are the same at this verse/verb (συνήγαγεν, 3rd Person, Aorist, Active, Indicative, Singular).

• καὶ συνήγαγεν αὐτοὺς εἰς τὸν τόπον τὸν καλούμενον εβραϊστὶ αρμαγεδών
• Καὶ συνήγαγεν αὐτοὺς εἰς τὸν τόπον τὸν καλούμενον Ἑβραϊστὶ Μαγεδών.
• Καὶ συνήγαγεν αὐτοὺς εἰς τὸν τόπον τὸν καλούμενον Ἑβραϊστὶ Ἁρμαγεδών.
• καὶ συνήγαγεν αὐτοὺς εἰς τὸν τόπον τὸν καλούμενον Ἑβραϊστὶ Ἁρμαγεδών.

The clip below is shows this verse in The NKJV Greek English Interlinear New Testament, edited by Art Farstad (the chief editor of the NKJV) and others.[i]

The Interlinear shows “he.” Yet the NKJV and most modern translations have “they,” with something like “they gathered” or “they assembled.” Why so? Some might argue that the translators are making an interpretation of the singular referring to a group, based on the context (or something like that).[ii] However, there is another possibility for this change – the reading of the Codex Sinaiticus (ℵ). 

The NET Bible note does not specify their reasoning, but implies that the word is “they” in Greek:

tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.[iii]

This is a place where the NKJV is following modern translations over the KJV and TR, which are giving weight to the note with the Nestle-Aland (NA) text. Both the Textus Receptus and Nestle-Aland Greek text is 3rd person singular – literally, “he” rather than “they.” The NA text has the same reading as the TR; both have συνήγαγεν. However, the NA footnote shows that there is a variant – συνήγαγον, which is 3rd person plural. Or possibly they are making some other interpretation that the singular refers to a group or something. Some do argue that a plural neuter noun can be followed by a singular verb, though I’m unaware of any other place in Scripture where that happens.

To me it seems that they took an option that was a possibility (but not a necessity), added weight from the Codex Sinaiticus and modern translations, and, voila, oops, here again they did not do what they claimed they would do. Since Nelson Publishing and the editors of the NKJV claimed this was a “new” King James Bible, in places like this they should have given the weight to the KJV; but they didn’t. Or they should have lessened their claim on the King James name; but they didn’t.

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[i] It is unfortunate that the interlinear has no comment on the difference in what it shows (he) and the NKJV translation (they).
[ii] For example, Albert Barnes says that “Prof. Stuart renders it ‘they gathered them together,’ … and that this is the construction of the neuter plural with a singular verb.” “The singular συνήγαγεν (synēgagen, he gathered) is probably due to the neuter πνεύματα (pneumata, spirits [of demons] in 16:14 (since neuter plural nouns sometimes take singular verbs) and should be rendered ‘they gathered them together.’” Revelation, Grant R. Osborne, (Baker Exegetical Commentary on the New Testament, Moises Silva, Editor). Grand Rapids, MI: Baker Academic, 2002/2012.
[iii] The upshot of this is that the NET translators take the Greek to be “they” (which is what it is in Codex Sinaiticus) and then substitute the interpretation “the spirits” for “they.”

The Evasive Invasive Kingdom

The Kingdom is both Invasive and Evasive.

By “invasive” I mean it is everywhere taught – it injects itself into all parts of the Bible and is a very central doctrine.

By “evasive” I mean it is largely ignored, as if it evades most Bible teachers’ studies and presentations. 

Those who preach mainly topical sermons usually ignore the core topic of the kingdom, choosing topics mentioned far less often in the Scriptures. Those who prefer expository sermons often read right over the mention of the kingdom, choosing to deal with other aspects of their text. It is almost as if the kingdom is mentioned so often, that it becomes easy to overlook it in both topical and expository preaching.

Rick Howard (I don’t know who this author is, or what he believes about the Kingdom as found in the Bible. Nevertheless, I found this thought very intriguing and, I think, generally true.)

Let thy blood in mercy poured

1. Let thy blood in mercy poured,
Let thy gracious body broken,
Be to me, O gracious Lord,
Of thy boundless love the token.
Thou didst give thyself for me,
Now I give myself to thee.

2. Thou didst die that I might live;—
Blessed Lord, thou cam’st to save me;
All that love of God could give,
Jesus by his sorrows gave me;—
Thou didst give thyself for me,
Now I give myself to thee.

3. By the thorns that crowned thy brow,
By the spear wound and the nailing,
By the pain and death, I now
Claim, O Christ, thy love unfailing.
Thou didst give thyself for me,
Now I give myself to thee.

4. Wilt thou own the gift I bring?
All my penitence I give thee;
Thou art my exalted King,
Of thy matchless love forgive me;—
Thou didst give thyself for me,
Now I give myself to thee.

“Let thy blood in mercy poured,” is a communion hymn, based on an old Greek hymn translated by John Brownlie of Scotland – or rather a loose paraphrase. Regarding the hymns in the Hymns From the East (Paisley: Alexander Gardner, 1907, p. 12), Brownlie said he used the Greek “as a basis, a theme, a motive…” This particular hymn is found on pages 89-90. It is six lines of 7s.8s. meter (in this case 7.8.7.8.7.7.). It often is paired with the tune Jesus, Meine Zuversicht, by Johann Crüger.

John Brownlie was born at Glasgow, Scotland, August 6, 1857. He studied at Glasgow University, and the Free Church College in Glasgow. He was licensed by the Presbytery of Glasgow in 1884. In 1890 he became the senior minister of the Trinity Free Church in Portpatrick. Brownlie created several hymnological works and in 1908 Glasgow University awarded him an honorary D.D. degree for his work in hymnology. Brownlie married Alison Kerr Rutherford, who died in 1934. He died November 18, 1925. They are buried at the Portpatrick Cemetery in Portpatrick, Dumfries and Galloway, Scotland.

Fellowshipping with liberals, and other quotes

The posting of quotes of human authors does not constitute agreement with either the quotes or their sources. (I try to confirm the sources that I give, but may miss on occasion; please verify if possible.)

“This idea of fellowshipping with liberals, modernists, and every ism, schism, and spasm of this broadminded religious age originated in Hell, not Heaven, nor in the Bible.” -- Oliver Boyce Greene

“The gospel is already sweeter than honey. It is bitter only to those who are spiritually blind and spiritually dead. When a man understands what it is he will live and die for it.” -- Mark Osgatharp

“Iron, till it be thoroughly heated is incapable to be wrought; so God sees good to cast some men into the furnace of affliction, and then beats them on his anvil into what frame he pleases.” -- Anne Bradstreet, from The Poems of Mrs. Anne Bradstreet

“We preach Christ crucified, not Christ customized.” -- Heard

“The only bee that cannot bear honey is the ‘used-to-be’.” -- Herman Johnson

“Christ went more willingly to the cross than we do to the throne of grace.” -- Thomas Watson

“Grace is the salt which seasons our discourse and keeps it from corrupting.” -- William Harris, in the Matthew Henry Commentary

“It’s not love to affirm delusional beliefs a neighbor has, that’s actually cowardice and it trades basic truth for momentary comfort.” -- Allie Beth Stuckey

“Everything I have above nothing; God gave it to me. The least I can do is say, ‘Thank you.’”  -- S. M. Lockridge

“Affirm that the Bible establishes two offices and make sure that every titled job in a church, no matter what you call it, complies with the duties and qualifications of one or the other.” -- Jonathan Leeman

“It’s not about the ‘plan’ of salvation, but the ‘man’ of salvation – Jesus.” -- Herman Johnson

Appomattox Baptist Association condemns A. Campbell translation

1830.

“The Appomattox Association issued the following statements signed by Abner Clopton as clerk:

“1. Resolved, that it be recommended to all the churches composing this association, to discountenance the writings of Alexander Campbell.

“2. Resolved, that it be recommended to all the churches in this association not to countenance the new translation of the New Testament.”

Alexander Campbell and His New Version, page 80 referencing The Millennial Harbinger, Volume 1, 1830, p. 261.

Alexander Campbell and His New Version, Cecil K. Thomas (St. Louis, MO: The Bethany Press, 1958).

Paul’s conversion on the Damascus Road

Paul’s conversion on the Damascus Road, 26:12-18

Verses 12-13: Now Paul begins to relate his fateful day of consequences on the road to Damascus, a city with a synagogue, but a strange city outside the limits of Judæa. Damascus of Syria is about 135 miles north-northeast of Jerusalem.[1] Both Jews (Acts 9:2, 20) and Christians (9:10, 19) lived there. Paul “went to Damascus with authority and commission from the chief priests,” which he bore as a letter from the high priest (Acts 9:2).

That Saul was travelling at midday suggests something of the fatal furor that propelled him to advance toward the city. He would not rest; he would not wait until it was cooler. He must forge on. However, on this midday, Saul encountered a light that outshone the sun – it was (1) light from heaven, (2) above the brightness of the sun, and (3) shining round about me and them which journeyed with me.

Verse 14: Some detractors paint a contradiction between “all fallen to the earth” and “stood speechless” in Acts 9:7. They do so by literalizing an idiom. The phrase “stood speechless” is an idiomatic expression describing a situation when someone is so shocked and surprised that they are dumbfounded, unable to speak. It is not about posture (i.e. standing versus falling). 

Saul heard a voice. The voice was:

1. speaking to Saul. The speaking was addressed to one person and not the entire envoy. Saul heard the voice and understood what was said. His companions merely heard sound but did not understand what was said.
2. speaking in the Hebrew tongue. The speaking voice spoke in the Hebrew language. It was an external reality, not just a voice in Saul’s mind.
3. saying Saul, Saul. Saul was addressed and his name repeated, “Saul, Saul.” Repetition is commonly used for emphasis, and/or getting one’s attention. Cf. Genesis 22:11 (Abraham); 46:2 (Jacob); Exodus 3:4 (Moses); I Samuel 3:10 (Samuel); Luke 10:41 (Martha); 22:31 (Simon). In the Old Testament the double-naming occurs in appearances of God to chosen individuals. In the New Testament Jesus uses it as a form of emphasis and admonition.
4. asking why persecutest thou me. Though Saul was persecuting individual Christians, plural, the voice asks why are you persecuting “me,” singular. Christ himself is persecuted in his people.
5. saying it is hard for thee to kick against the pricks. This agricultural proverb, such as an ox kicking against the goad that guides him, speaks of something that is both difficult and injurious. The ox would through his effort only injure itself rather than the prick or its bearer. See Acts 9:5. Note “pricks” is plural.

Verse 15: Saul speaks to the voice, asking, “Who art thou,” and addressing him as “Lord.” He recognizes this as some type of divine communication. The Lord identifies himself as (1) Jesus (2) whom thou persecutest. Saul’s rage against the people of Christ and their beliefs was ultimately persecution of Christ himself.

Verses 16-18: In relating his experience, Paul does not include every detail each time before different audiences; his accounts are complementary and supplementary. In this case he does not mention asking the Lord what he should do, but adds more of what the Lord said. Jesus told Paul of his broad calling, and then sent him to Ananias in Damascus. Ananias affirms the message of Jesus to Paul, but also gives him immediate instructions. Jesus informs Saul that he is calling him into his service, to be a witness of what he has seen and will see. He will be both sent to and delivered from the Jews (the people) and the Gentiles. He will carry an eye-opening message with the power to turn them from darkness to light, from Satan to God. Cf. Colossians 1:13-14; I Peter 2:9; John 14:30. Not only is forgiveness of sins available to the Gentiles but also a joint inheritance among the sanctified.

For more information about the inclusions and omissions, see Appendix T, “Are Paul’s Conversion Stories Contradictory?”

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[1] Bock, Acts, p. 355. See also Baker’s Bible Atlas, Maps 20 & 22, pp. 123, 125.

Random comments re Mark Ward and the King James Bible

After his debate with Dan Haifley, Mark Ward made a few stabs at “clarifying” his debate answer to Haifley about not giving children a King James Bible – by which either he meant or has been interpreted by others to mean that giving a King James Bible to a child is a sin. If accurately copied from the transcript and properly tweaked by listening to the audio, here is what Mark said:

“There comes a point at which it’s so close to this ditch that actually it is a sin for a given Bible translation to be handed to children. I’m saying we’ve reached the point where there’s a sufficient number of readability difficulties that it’s time to turn away from the King James in institutional contexts. Would I say it’s a sin to hand to your child? Here’s what I’d say, quoting the King James: ‘to him that knoweth to do good and doeth it not to him it is sin.’”

In the original quote itself Mark seems to be “hedging his bets,” and has also done so in some of his “clarifications,” in my opinion. In a recent discussion on Dwyane Green’s channel, Mark was understood by one listener to mean the following. He writes,

“Here’s how I took his comment:

“‘If you, like me, believe the KJV has reached the point of not being sufficiently intelligible for your child’s reading...and yet you give it to them, to you it is sin (because you know better).’

“So if one doesn’t agree with his premise about readability, then he’s NOT saying to that one it’s sin.”

I think that is a “charitable” interpretation of what Mark said. It would be a sin for Mark to give a KJV to a child, because he “knows better.” It would not be a sin for me to give a KJV to a child, since I don’t know any better. Is that a fair interpretation of how he uses James 4:17?

Then that raises the question whether that is even a proper interpretation and understanding of James 4:17. “Therefore to him that knoweth to do good, and doeth it not, to him it is sin.” [Or for the modern reader who doesn’t understand James 4:17 - “So whoever knows the right thing to do and fails to do it, for him it is sin” (ESV). “So suppose someone knows the good deeds they should do. But suppose they don’t do them. By not doing these good deeds, they sin.” (NIrV).]

Is not this instruction about sinning by omission – omitting or failing to do the good one knows to do? Giving someone a Bible – regardless of what version one gives – is an act, is it not? It is not an omission. It seems that Mark’s use of James 4:17 here makes sin much more subjective than what James actually writes.

Here is a transcription from about 5:38 to 6:10 in the second of Mark’s video interviews with Dwayne Green about the debate. Mark says:

“I’m opposed to exclusive use of the King James in general by anyone. I think at the very least you ought to have the liberty in your conscience to read other translations. I really don’t want to lay the burden on someone’s conscience to require them to use a modern translation even though I just said I don’t think it should be used exclusively. I do back off of saying that would be some kind of sin. I mean there must be millions – I don’t know, tens of thousands, hundreds of thousands of dear older saints who’ve grown up with the King James who do understand it sufficiently well…”

In light of the recent flare-up over whether it is a sin to give a child a King James Bible, there is this interesting comment: “I do back off of saying that would be some kind of sin.” I suppose “back off” might be taken one of two ways. The most common way to take it, I think, is that he is abandoning that position, retreating from what he had previously sad. However, it might possibly mean to stop short of saying it, as in “I oppose the exclusive use of the King James, but stop short of saying that exclusive use is a sin.” I think Mark realized in reference to his making it a liberty of conscience issue, he needs to allow the liberty of conscience for those who want to exclusively read one translation.

On his opposition to the use of the King James Bible, I believe:

• Ward’s approach can be arrogant. He often implies only he is smart enough to know the answer.
• Ward’s method can be misleading. For example, his King James Quiz is defective in several regards, especially that it seems to try to direct a respondent to a wrong answer, so as to prove his point. Also there are no control questions.
• Ward’s interpretations can be inaccurate. He skews some definitions in his tests so that the range of meaning, not only in the translated word, but the original language word as well, is lost. His continual hammering on “halt” is an excellent example of this.
• Ward’s excess is unwise, and can start a chipping away at people’s faith in the Scriptures.

A somewhat peripheral general observation from me, on the multiplication of many different translations, and the continuing revision of the already multiplied ones:

If we would be faithful obeying “teach the generation following” (Deuteronomy 6:6-7; Psalm 48:13; 2 Timothy 2:2), there would not be a need for an every-generation update of the Bible.

Don’t stop

“The church can’t stop teaching what the Bible says about sexuality, because the world won’t stop its false teaching about it.

“When the world is screaming but the church is silent, then a generation only hears one worldview.

“Speak where the Bible speaks. Silence isn’t an option.”

Shane Pruitt, posted on Facebook, January 10, 2025

The God We Worship Now

The tune Aylesbury/Will Guide Us Till We Die in The Sacred Harp includes a text by Isaac Watts. This text was published in 1719 in The Psalms of David Imitated in the Language of the New Testament. It is a Short Meter psalm with words “imitated” from Psalm 48:10-14.

The first stanza of Aylesbury in The Sacred Harp (1991, 2012, p. 28) is the 6th stanza of the Second Part of Watts’s paraphrase of Psalm 48 (verses 10-14), titled “The Beauty of the Church; or, Gospel Worship and Order.” The second stanza is stanza five of the original and the third stanza is stanza one of the original. The likely reason for this order is that in 1844 The Sacred Harp only had one stanza, “The God we worship now,” and the others were added later.

1. The God we worship now,
Will guide us till we die,
Will be our God while here below,
And ours above the sky.

Psalm 48:14 For this God is our God for ever and ever: he will be our guide even unto death.

2. How decent and how wise!
How glorious to behold,
Beyond the pomp that charms the eye,
And rites adorned with gold.

Psalm 48: 13 Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following.

3. Far as thy name is known,
The world declares thy praise;
Thy saints, Oh Lord, before thy throne
Their songs of honor raise.

Psalm 48:10 According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness.

The 2nd-4th stanzas of the original paraphrase are:

2. With Joy let Judah stand
On Sion’s chosen hill,
Proclaim the Wonders of thy Hand,
And Counsels of thy Will.

3. Let Strangers walk around
The City where we dwell,
Compass and view thy holy Ground,
And mark the Building well.

4. The Orders of thy House,
The Worship of thy Court,
The chearful Songs, the solemn Vows;
And make a fair Report.

The tune Aylesbury began as a Psalm tune in A Book of Psalmody by James Chetham (1718), and later gained the current tune name. It is in some books also called Wirksworth.

Isaac Watts was born in Southampton, July 17, 1674, the son of a schoolmaster. His father was a Nonconformist, and was more than once imprisoned for his religious convictions.

Isaac learned Latin, Greek, and Hebrew early in his youth, and was writing good verse by the age of seven. At age sixteen, he went to study in the Stoke Newington Academy under Thomas Rowe, an Independent minister. Isaac became the assistant minister of the Independent Church on Berry Street, London, in 1698 and in 1702, he became the pastor. In 1712, he moved to Abney Park residence of Sir Thomas Abney, and stayed there the rest of his life.

The literary output of Isaac Watts is very large. Though best known for his hymns, he authored many theological works as well. “Behold the glories of the Lamb” is believed to be his first hymn written for the purpose of religious worship.

Isaac Watts died November 25, 1748, and was buried at Bunhill Fields. Additionally, there is a monument erected in Abney Park Cemetery and one in the South Choir of Westminster Abbey.

In other words, apathy to zenith

• apathy, noun. Absence of passion, emotion, or excitement; lack of interest in or concern for things that others find moving or exciting. (Cf. empathy and sympathy.)
• banausic, adjective. Merely mechanical; mundane; routine (from Greek Banausos/βάναυσος, a pejorative term applied to manual laborers).
• belabor, verb. To explain, worry about, or work at (something) repeatedly or more than is necessary; 
• beleaguer, verb. To surround or beset, as with troubles; to surround with military forces.
• bromide, noun. A commonplace or hackneyed statement or notion; a platitude, often designed to placate.
• cacography, noun. Bad handwriting; poor penmanship; incorrect spelling.
• cacoethes, noun. A bad custom or habit; an insatiable desire.
• corybantic, adjective. Frenzied, ecstatic, unrestrained; wildly emotional (i.e., being in the spirit or manner of the Corybants, the attendants of the Greco-Roman goddess Cybele).
• delineate, verb. To draw or depict; to describe or characterize in words.
• doohickey, noun. (Informal) A gadget; thingamajig.
• empathy, noun. The psychological identification with the emotions, thoughts, or attitudes of another. (Cf. apathy and sympathy.)
• glossology, noun. (Archaic) The science of language; linguistics.
• idiosyncratic, adjective. Pertaining to the nature, characteristic, habit, or manner peculiar to an individual.
• inanition, noun. Exhaustion from lack of nourishment; starvation; lack of vigor; lethargy.
• interlard, verb. To diversify by adding or interjecting something unique, striking, or contrasting; (Obsolete) to mix, as fat with lean meat.
• nepo baby, noun. A person whose career is similar or related to the career in which a parent succeeded (especially a child of a famous parent, such as an actor or musician; short for nepotism baby).
• obdurate, adjective. Unmoved by persuasion, pity, or tender feelings; stubborn; unyielding.
• peroration, noun. (Rhetoric) The concluding part of a speech or discourse, in which the speaker or writer recapitulates the principal points and urges them with greater earnestness and force.
• rhinoglottophilia, noun. (Linguistics) The connection between or co-occurrence of laryngeal (glottal) and nasal articulations (rhino- of the nose +‎ glotto- of the tongue, speech +‎ -philia love or like; coined by linguist James Matisoff in 1975).
• spoor, noun. A track or trail, especially that of a wild animal pursued as game.
• sympathy, noun. The act or state of feeling sorrow or compassion for another. (Cf. apathy and empathy.)
• zenith, noun. The point on the celestial sphere that is directly above the observer; the highest point above the horizon attained by a celestial body.

Baptists Around The World

Eldon G. Ernst, reviewing Baptists Around the World: A Comprehensive Handbook, edited by Albert W. Wardin, Jr., writes:

The format of the work…makes it a reference work as opposed to a global history of Baptists…Quite simply, Wardin has compiled a remarkably comprehensive collection of information on Baptists worldwide. Baptists Around The World is an indispensable resource for church historians in general and historians of the Baptists in particular.

“Book Reviews,” Journal of the Evangelical Theological Society, Vol. 41, No. 4, December 1998, Evangelical Theological Society, pp. 783-784

Albert William Wardin Jr. died three years ago. It has now been thirty years since his Baptists Around The World was published by Broadman & Holman (now called B & H Publishing Group, I believe). It is still a must have for the Baptist researcher. As with Goliath’s sword, “There is none like that; give it me.”

Unfortunately, it appears that because of the nature of the book, B & H has not kept it in print. You can find used copies at places like Amazon, AbeBooks, and eBay. On the other hand Baptists Around The World is available to be borrowed at Archive.Org. You just need to create an account.

Acts 26:9-11

Verse 9: “I verily thought…” Henry Ripley writes:

“Let us not fail to notice, that sincerity is not a test of truth; nor does it prove us accepted of God. We may be sincerely wrong, as well as sincerely right. Our aim ought to be to learn the real will of God, and to be conformed to that.”[1]

Paul returns to refer to his earlier manner of life (cf. v. 4) as a persecutor of Christians – in which he thought the proper way to serve God was “to do many things contrary to the name of Jesus of Nazareth,” even though he believed in a resurrection of the dead. He, nevertheless, originally denied the resurrection of Jesus. This would become a constant theme of Paul the new creature and new preacher. Cf. I Corinthians 15:16-20. “Jesus of Nazareth” is used five times in Acts (2:22; 6:14; 10:38: 22:8; 26:9).

Verses 10-11: He did this in Jerusalem, shutting up saints in prison. He received authority from the chief priests to do this (cf. 8:3; 9:1-2, 13-14; 22:5), and he “gave voice” (κατηνεγκα ψηφον, gave his vote, his voice, his approval of the proceedings) against Christians when to be put to death (Stephen, for example). He pursued them to every synagogue.  Paul said (Acts 22:19-20), “Lord, they know that I imprisoned and beat in every synagogue them that believed on thee; and when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.” Compelling Christians to blaspheme probably means to try to get them to recant or else obtain their confession of Christ as Lord, and then charge them with blasphemy on that account.  Paul’s zeal worked him into a frenzy (“being exceedingly mad”) that could not be contained in Jerusalem and the region roundabout, but led him to venture out to persecute them unto “strange cities” (εξω πολεις, that is, cities that were foreign, outside Judæa). He details this also in Acts 22:4. Paul (Saul) sought to quash the rise of Christianity.

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[1] Ripley, The Acts of the Apostles, p. 313.

Oops...

...another critical text group thinks they can and should revise the King James Version! I found the following from several online sources, as noted.

James F. “Jim” Linzey (b. 1958) is an ordained Southern Baptist minister, a retired Army chaplain (rank of Major, it seems), the lead pastor and president of Military Bible Association, Inc., a private, non-profit ministry to the military which owns and operates Coffeyville Worship Center (in Coffeyville, Kansas). He is originally from San Diego, California, an author, speaker, and he chief editor and executive director of the Modern English Version Bible.

I found several remarkable facts and red flags with Linzey.

Assembly of God background.

Jim Linzey has an Assembly of God background. He is a graduate of Fuller Theological Seminary. Linzey’s mother, Verna Linzey, was an Assemblies of God minister/pastor, and a biblical languages scholar. It was she who led in an updated translation of the original Tyndale Bible in 2001 called New Tyndale Version (NTV). University of Mobile professor Douglas Wilson served on the Old Testament translation committee for the “New Tyndale Version.” Stanley M. Horton, who served as the early senior editorial advisor of the MEV, was a leading Assembly of God professor. 

The MEV is a modern translation by 47 unidentified US & UK translators. There is a 2024 edition now, but the 2014 edition is on Bible Gateway: The Holy Bible, Modern English Version. Copyright © 2014 by Military Bible Association. Published and distributed by Charisma House.

Fudges for status.

Around 2016 Linzey was working on a revision of the “New Tyndale Version” (which apparently is available in a NT called ‘The Leadership Bible’). Their now defunct website called Maurice Robinson “Senior Editorial Advisor.” However, Robinson told John Hines that this group was using the Robinson-Pierpont Greek text, but that he (Maurice) was not officially a consultant for them. At that time (2016), he had answered one question they had asked him. He was willing to answer their question, but he was not officially working with them in any way.

That’s a pretty blatant case of name-dropping for promotional purposes in dubbing Maurice Robinson a “Senior Editorial Advisor” in such circumstances.

Prefers critical text.

Tim Nickels of “A Nickels Worth Bible Reviews” interviewed Linzey, in which the following points come out. Listen HERE and HERE.

“I’m Jim Linzey, the chief editor of the Modern English Version. It is the King James Version Bible itself. It is the 2024 English update. And so, if you’re looking for – if you’re a KJV only person, this is what you want. If you are a TR person, this is what you want. It’s even more modern than the New King James Version.”

Linzey: “I believe the Nestle-Aland Greek New Testament – and UBS, same thing – I believe those are the most academic. But when it comes to a KJV update, you use the Textus Receptus.

Nickels: “So, if I’m hearing you right you’re saying you actually, from a scholarship standpoint, prefer the critical apparatus?”

Linzey: “Absolutely.”

Linzey believes there are errors in the King James translation and admits they diverged from it in places. “I do believe that there are errors in the King James version that with the TR you can correct and make it more accurate as far as the TR is concerned. And we did that and I’m very proud of that.” This from the man who just shortly before said if you are KJV Only, the MEV is the Bible you want!

Does not hold to the standard “Protestant” canon.

Linzey believes the Book of Enoch and the Apocrypha are inspired.

Linzey: “There are other writings, which means Scripture, that are simply not in the canon, that are equally inspired. The early church fathers considered the book of Enoch to be Scripture. And it should have been in the canon; but it is not...Let’s take the Apocrypha…I do believe the Apocrypha is part of the Bible…”

Nickels: “I don’t want to put words in your mouth…Are you saying that [the book of] Enoch and the Apocrypha are on the same playing field as the 66 books of the Protestant canon?”

Linzey: “Yes.”

Conclusion.

Like other profane paths and wrong ways, “Avoid [the MEV], pass not by it, turn from it, and pass away.”

Confessions of a Former Worship Leader

“When we brought rock music (and all its musical cousins) into the church service, we invited along with it a spirit of immorality with which that music is unavoidably associated. It wasn’t obvious at first. We didn’t use hard rock; instead we used more acceptable, watered-down forms of it: soft rock, pop/rock, country rock and easy listening jazz styles. These styles supported the warm and fuzzy, falling-in-love-with-God feelings we wanted to have in worship. They were less edgy but still contained the underlying rock beat that undeniably appeals to our flesh and reminds us of the world’s favourite music. Despite all our efforts to restrain this musical beast, the saints of God are being seduced by CCM styles. These styles are capable of corrupting the morals of any Christian, no matter how strong they think they are.” 

Dan Lucarini, Why I Left the Contemporary Christian Music Movement: Confessions of a Former Worship Leader (Hertfordshire: Evangelical Press, 2002, p. 42).

I’ll Make Heaven My Home

The I’ll Make It My Home song focuses on heaven as a beautiful city, with streets of gold where treasures cannot decay – a place the Christian looks for and desires as an eternal home. Some might object to the word “make” as sounding too close works for salvation. It has the possibility of giving that misunderstanding. However, I think the connotation of “make” here is related to arrive or reach. That is, the poet expects to reach the desired haven “some day” because of trusting in God and not self. The song is more about expressing the hope of or desire for heaven of the one expecting to go there, rather than detailing how to get there. Ephesians 1:13 - in whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise.

1. I’ve heard of a beautiful city above,
Where no one can go astray;
And since I am trusting His wonderful love,
I’ll make it my home some day.

2. I’ve heard of a city with streets of pure gold,
Where treasures cannot decay;
Where love’s blessed story with rapture is told,
I’ll make it my home some day.

3. I’ve heard of a city where stands the great throne,
And angels in white array
Are praising my Lord, with my loved and His own;
I’ll make it my home some day.

4. So patiently, lovingly trusting my Lord,
Till I shall be called away,
I labor and wait, for I know His reward 
My soul shall enjoy some day.

Chorus:
I’ll make it my home some day (some day),
When shadows have passed away (away);
A mansion of love is waiting above,
I’ll make it my home some day (some day).

It is uncertain who is the author of the words. Though the name is known – Mrs. L. J. Morris – it is hard to be certain who this Mrs. L. J. Morris is. Hymnary.org lists only this song and one other for Mrs. L. J. Morris – “Let not your heart be troubled” (1933). It is probable that the Depression Era in the United States led many to longingly look aloft, hoping for heaven sooner rather than later. May we be so found, looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.

The tune of I’ll Make It My Home was composed by Christopher Columbus Stafford. Stafford was born in Alabama May 10, 1893, the son of William Manual Stafford and Susan Leona Roberson. It appears that he lived much of his adult life in Texas. He possibly came to Texas to attend school or work for Stamps-Baxter Music Company (or both).  Stafford obtained his music degrees at Texas schools. He was in Blount County, Alabama in 1920 (a teacher of music), but was a school teacher in Denton, Denton County, Texas in 1930. In 1940, Stafford was living in White Oak, Gregg County, Texas, and listed as a “Vocal Music Teacher” in the census. While there he was apparently a member of the White Oak Missionary Baptist Church. In February 1943, the White Oak Baptist Church had a house warming gathering for Mr. & Mrs. C. C. Stafford (Longview Daily News, Sunday, February 7, 1943, p. 10). He also taught elementary music in 1942-44 (and maybe longer) at the White Oak School. In 1950 he was living at Owentown in Smith County, and listed as a “Music Teacher.” He was a composer of music, as well as some hymns. The once-popular The New Song was a 1926 collaboration of Jesse Randolph Baxter Jr. and C. C. Stafford. The Hymnary.Org lists several songs by Stafford, but only a portion of his output.

At the time of his death, his obituary listed Stafford as a resident of Dallas, Texas. C. C. Stafford died in Rayville, Richland Parish, Louisiana, July 7, 1977 at age 84. He is buried at the Grace Hill Cemetery at Longview, Gregg County, Texas, where two sisters and a brother are also buried.[i]

Longview Daily News, April 9. 1970, p. 11-B

Longview Daily News, July 8, 1977, p. 2-A

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[i] Legal records show C. C. Stafford was married three times: first to Margie Helm in 1923; second to Hazel Marie Branch in 1940 (divorced and married again in 1951): third to Mrs. Myrtle Frances Schroeder in Dallas in 1956.