Looking at the Lord’s Supper

I Corinthians 11:23-29 For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, this cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.

Notice five views or ways we ought to “look at” or approach the Lord’s Supper. As we observe the Lord’s Supper, may these thoughts enter and affect our hearts and minds.

Five Looks of the Lord’s Supper

1. Appreciation (gratitude; thankful recognition). In the Lord’s Supper we look upward in thanks for God’s provision, verse 24 “when he had given thanks.”

In everything give thanks. In general, we are to be thankful for God’s provisions for us. All we have is the Lords and we owe him all. He supplies us bread and drink. In the context of the Lord’s Supper, he supplies the bread and wine, which is his body and his blood. Let us be thankful that God provided a Lamb for the offering, a Lamb to take away the sin of the world.

2. Retrospection (the act or process of looking back on things past). In the Lord’s Supper we look backward in memory of the crucifixion, verse 24-25 “this do in remembrance of me.”

As we thank him for his life and blood, we look backward in memory to the event of the past. The event from all eternity. The event that shapes the future. The crucifixion is why the Son of God came into world, to give his life a ransom for many. It is backward in time; it is an historical event. In looking back, we are brought face to face with the past, the present, and the future. But not just the event – the man of the event – “this do in remembrance of me!”

3. Manifestation (an act of demonstration; making evident or showing plainly). In the Lord’s Supper we look outward in proclamation to others, verse 26 “ye do shew the Lord’s death.”

The Lord’s Supper teaches the truth; the Lord’s Supper paints a picture. It manifests in bread and wine the Lord’s death. Those who participate and those who watch see what we cannot say. We preach the gospel with our tongues. We praise his name with our lips. But here in the Lord’s Supper, in common elements from our common experience, we portray the truth in tones we cannot speak and in tunes we cannot sing. Oh, the mystery of the divine.

4. Prospection (the act of looking forward). In the Lord’s Supper we look forward in hope of our Lord’s return, verse 26 “till he come.”

In terms of frequency or the time of the Lord’s Supper, it hard to find a specific schedule that must be followed. But we are to do it “oft” and do it “till he comes.” While looking backward to the marvelous death of our Lord, we are reminded that he yet lives and that he is coming back again. Every time we eat this bread and drink this cup we ought to whisper, at least in our minds if not on our tongues, “Even so, come, Lord Jesus.”

5. Introspection (an act of the examining of one’s own thoughts, impressions, and feelings). In the Lord’s Supper we look inward in examination of our participation, verse 28 “let a man examine himself.”

The Lord’s Supper is not an impersonal and perfunctory experience in which we just go through outward formal motions of eating and drinking some symbolic thing. It calls us to introspection, an examination of our deepest motives of observance. Look not to determine your worthiness, for we are all unworthy and yet made worthy by the blood of Jesus. Drink it worthily, a description of the manner of observance rather than the merit of the person observing, discerning the Lord’s body as you partake of him in that which symbolizes him. The examination is not to keep us from eating and drinking, but to prepare us for eating and drinking! Let a man examine himself, and so – in that self-examined state – let him eat and drink.

To these five looks in verses 23-29 we may add a sixth, where we look from –

6. Participation (or cooperation, an instance of acting together in a common purpose or activity). In the Lord’s Supper we look from inside the congregation, verse 18 “when ye come together in the church” (cf. also, “unto the church of God which is at Corinth,” 1:2)

The Lord’s Supper is not an individual, personalized, or isolated experience. It is a church ordinance, observed when the local congregation gratefully and prayerfully comes together to remember the Lord’s substitutionary death on the cross for our sins.

May we (in the assembly) solemnly, thankfully, and joyfully commune together and with our Lord – looking upward, looking backward, looking outward, looking forward, and looking inward. Praise ye the Lord!

Translating true to the original

Alan Jacobs criticizes the trend in modern translation toward preferring clarity for the reader above fidelity to the original.

“In translation, fidelity is the ultimate imperative and trumps every other virtue: even clarity or readability…modern translations operate under the (perhaps unconscious) ‘feeling that the Bible, because of its canonical status, has to be made accessible—indeed, transparent, to all.’…

“…later translators of Scripture have operated under the (again, often unconscious) assumption that the ideal experience of reading Scripture is one in which clarity manifests itself fully and immediately.

“Undergirding this assumption is, I think, a memory of Christ’s disturbing statement: ‘I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children.’ Does this suggest that any translation that presents more difficulties to the ‘little children’ than to the ‘wise and understanding’ is somehow un-Christian? The idea may seem absurd, but it would be unwise to underrate the pressure of such thoughts in an assertively egalitarian, democratizing, and anti-elitist culture like our own today. Only in such a culture would something like ‘dynamic equivalence’ models of translation be developed, because dynamic equivalence—which encourages translators to ask how we in our time and place might say whatever the Bible is taken to say—allows one to deal with difficult passages in the original text not by translating them but by interpreting their obscurities out of existence. Such passages must be cleared away, whenever possible, in order to make the crooked places straight and the rough places plain. The simple and problem-free translation then offers itself as evidence of the simplicity and problem-freeness of the biblical text itself. The translators thus stand to their readers in loco parentis: the ‘little children’ never have to know what struggles their scholarly fathers undertook in order to protect them from the agonies of interpretive confusion.”

Alan Jacobs, Wayfaring: Essays, Pleasant and Unpleasant, Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 2010, pp. 12-14

Come to Jesus Now

Come to Jesus Now was written May 2, 1932 by Mrs. Lillie M. Jackson. She wrote both the words and music. It was published in 1934 in The Colored Sacred Harp, on page 65.

Mrs. Lillie M. Jackson was the wife of Joseph A. Jackson, and was the daughter-in-law of Judge Jackson, the compiler of the song book. It appeals to come to Jesus “while you are young.”

Ecclesiastes 12:1 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;

Come to Jesus, come today,
Oh, come while you are young;
Jesus he is calling now,
Come to Him, yes come my friend
Oh, come while Jesus calls;
Jesus bids you come to Him.
Jesus stands and pleads for you,
Children, come to Jesus.

The Colored Sacred Harp was first published in 1934, by Judge Jackson of Dale County, Alabama, with help from Bishop J. B. Walker. The collection contains 77 shape-note songs, composed by Black singers in southeast Alabama (with the exception of B. F. Faust).

Judge Jackson was born March 12, 1883 in Montgomery County, to Aaron and Silvy Jackson. In 1902 he married Lela C. Campbell. They had 12 children. Several of his family members contributed to The Colored Sacred Harp: Dovie D. Jackson Reese, Emma Mae Jackson McKenzie, Pauline Jackson Driggs, John C. Jackson, Joseph A. Jackson, and Samuel W. Jackson. Daughter-in-law Lillie and son-in-law E. D. McKenzie contributed one song each.

Lillie Mae Bryant was the daughter of Edmond and Minnie Lubele (nee Hearn) Bryant. She was born in Jackson County, Florida, 1913, She married Joseph A. Jackson around 1931. They had at least five children. At some point they moved to the Cleveland area of Ohio. Joseph and Lillie M. both died while living there, but they are buried in the Johntown Cemetery in Dale County, Alabama. Lillie died January 15, 1988.

Listen to the song here: COME TO JESUS NOW.

What AI exposes, and other music links

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

• What AI Exposes About Our Songs and Our Souls -- “Can a soul-less artist produce a soul-full act of worship”
• The Case for Shorter Hymnals -- “The truth is, congregations love repetition. We all do, whether we know it or not. Repetition is what makes music music and what makes good music good music.”
• Styles – Sacred Harp Singing -- “...regardless of location or voices, Sacred Harp sounds unlike academic choral singing or gospel singing in which melody dominates and harmony embellishes and supports it.”
• Shape-Note Singing in Mississippi: A Preliminary History -- “Sacred Harp singing in Mississippi, especially in Calhoun, Chickasaw, Webster and adjoining counties, has long been identified by a unique practice not found elsewhere: the use of seven syllables (doremi) to name the four shaped notes.”
• Scripture References found in Hymns. New Lists -- “I have begun to create a cross references between hymns and Scripture which those hymns reference.”
• Sacred Harp Museum Catalog -- “Listing of items held at the Sacred Harp Museum, Carrollton, Georgia.”
• ‘Sacred Harp Singing’ Goes Gay: Should You Mark and Avoid? -- “The other is the Cooper revision, known as the ‘Blue Book,’ published by the Sacred Harp Book Company, which is the older of the two and which has not (yet) been hijacked by the queer contingent.”
• Sacred Harp and Related Shape-Note Music Resources: Tunebooks, Music Books, and Hymnals -- “This guide focuses on music stylistically related to that in The Sacred Harp tunebooks but not on shape-note gospel music.”
• Rethinkin’ Our Thinkin’ -- “The first 15 pages of Rethinkin’ Our Thinkin’: Thoughts on Sacred Harp ‘Myths’.”
• Jamie MacDonald, Christian pop singer -- “Jamie MacDonald was among the new class of Artists named to watch as Spotify presented the rising stars of 2026.”
• Gon’ Act Like A Preacher, Ride From Town to Town -- “This article is an initial ‘testing the water’ on a subject in earlier African American song which has rarely been considered in print up to this point in time – the preacher in the late 19th and early 20th centuries.”
• Be Still, My Soul -- “Two gifted women from two different countries gave the English-speaking world this beautiful hymn of comfort.”
• Approaching 150 -- “The first 15 pages of Approaching 150: A Brief History of the East Texas Musical Convention and Sacred Harp in East Texas.”
• Anchor Hymns Makes Old Things New -- “The group’s tagline, ‘songs that will outlast us,’ nods to its mission to offer the church newly composed songs and newly arranged hymns that feel both historically rooted and forward-looking.”
• An Argument for Heartier Hymnals -- “Allowing room for growth means having songs you can grow into, as well as songs that fit your people currently.”

Catena Bible

Here is an interesting Bible commentary that I ran across online:

• Catena Bible

Catena in connection with Christian Theology particularly means “a connected series of texts written by early Christian theologians.” This Bible/Commentary allows you to select a Book, Chapter, and Verse of the Bible, click on that verse and see comments on that verse by early Christian writers. This could be a helpful tool if you want to easily locate what was said by Tertullian, Chrysostom, Irenaeus, Jerome, Bede, etc., etc.

Caveats.

• All so-called church fathers are not sound Bible believers; some were heretics (some more and some less).
• This appears to be Roman-Catholic-oriented, since it includes the commentary of the very much later Catholic theologian George Leo Haydock (1849) alongside the “church fathers.”.
• With these caveats, wise use of the Catena Bible might allow it a useful study tool.

For “to me”: A Christian’s Hope

Philippians 1:21 For to me to live is Christ, and to die is gain.

I recently heard this verse referenced at a graveside, and as we are often wont to do, summarized as “to live is Christ, and to die is gain.” I have no criticism of that, as we generally understand it in that context. However, the three short introductory words are very potent.

“For to me” encompasses a Christian’s hope.

“To me” demonstrates that this is not a universal truth for all people. It is a truth for Paul (to me), and for people in the same category as Paul – born again believers. Unbelievers do not live in Christ and do not gain in death.

“To me” enforces that this statement is not just an abstract notion, but concrete reality. In life Christ lives in us (Galatians 2:20). In life Christ is the matter (Hebrew 12:1-2) and the goal (Titus 2:13). In death we gain relief (Revelation 21:4) and rest (Revelation 14:13). In death we gain reward (2 Timothy 4:6-8), gain union (v. 23; 2 Corinthians 5:8) and reunion (1 Thessalonians 4:13-14).

Words we used to say

A few years ago, I got to thinking about words and phrases we used to say. Not always words I said, but words I heard in the community and area where I grew up – and don’t hear too much anymore. Elsewhere some may have never used them, and some may still do.

• Divan (a sofa, couch)
• Gallery (pronounced “gal-ree,” a porch, the front porch in particular)
• Galluses (Suspenders)
• El-um (the tree)
• Sword (say it all, don’t waste the “w”)
• Chimlee or perhaps Chimblee (the vent on your fireplace)
• Chesterdrawers (Chest-O-Drawers)
• Directly (pronounced dreckly; meaning soon or shortly, “I’ll be there dreckly.”)
• Do tell (not asking someone to tell something, but mildly expressing surprise)
• I have a bone to pick with you (didn’t want to hear Mother say this)
• Jubus (pronounced jew-bus). Used as in: “sounds kind of jubus to me” meaning one is skeptical of he or she just heard. It may be a corruption of “dubious,” and may not technically be an actual word.
• Mess of (lot of; large amount)
• Pure-dee (complete; genuine; without any impurities)
• Settee (wooden bench with a back)
• Stove up (have sore joints or muscles)
• Skedaddle (get a move on out of here)
• Touchous (used to describe someone who is overly sensitive, or we might use fractious to say they are hard to get along with)
• Tump over (spill; turn over; knock over)
• You’re better paid (thanks)
• Wampus cat (a frightening but apparently mythical creature in tales people tell)
• Words ending in “a” vowel changed to a hard “r” sound, especially but not only names (Stella becomes Steller, Ella becomes Eller, and Sarah can even become Saer-er; Potato becomes Potater, or usually Tater; Tomato becomes Tomater/Mater; and China becomes Chiner). Not sure whether this might be a Tennessee dialect. A lot of our community had Tennessee roots.

Ever hear any of these? Have some to add?

Abuse of the Sacred Name

“The New World Translation of the Jehovah’s Witnesses uses the name ‘Jehovah’ to translate κύριος in many places, so as to prevent anyone from identifying Christ with God.

“Other ‘Sacred Name’ cults put great emphasis on the use of the tetragrammaton, and also upon the supposed Hebrew form of the name of Jesus, for reasons that are not always clear. Some seem to believe that particular Hebrew pronunciations of the names for God and Christ are a mark of the true Church, and that there is even something wrong with using the Graecized and Anglicized form ‘Jesus’ instead of ‘Yeshua,’ or ‘Jehoshua,’ ‘Yahshua,’ or whatever pronunciation is being put forth as most authentic. The New Testament writers obviously cared nothing for all that. It stems from the dilettantish interest in Hebrew that one often finds among modern Pentecostals, Adventists, and other unorthodox people, who fancy that they are ‘restoring’ something essential to true Christianity by using Hebrew names and words which the writers of the New Testament did not feel any need to use. These Hebrew words are then invested with sectarian significance. We sense that their desire to use a different name for God is connected with a tendency to reject the concept of God associated with historic Christian orthodoxy. Their Yahweh is not our Lord, their Yeshua is not our Jesus, their Messiah is not our Christ. Probably an inordinate interest in using the tetragrammaton also involves the same superstitious thinking that led some people in ancient times to use it as a magical word, with the idea that the power of the Deity can be summoned by the correct intonation of his name. This does not honor God, it spurns the custom of the apostles, and it would probably not have been tolerated by them.”

Michael Marlowe, Bible Research: Internet Resources for Students of Scripture

Away from earth my spirit turns

Colossians 3:2 Set your affection on things above, not on things on the earth.

Ray Palmer (1808-1887) is best known for the hymn “My Faith Looks up to Thee.” In his hymn “Away from Earth My Spirit Turns,” the author turns “away from earth” to “feast on heaven’s diviner food.” The Poetical Works of Ray Palmer (New York, NY: A. S. Barnes & Co., 1876, p. 48) dates this hymn to 1833. It is titled “The Bread of Life” and associated with John 6:51.

John 6:51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

The Bread of Life. John 6:51

“If any man eat of this bread, he shall live for ever” – John vi. 51.

1. Away from earth my spirit turns—
Away from every transient good:
With strong desire my bosom burns
To feast on heaven’s diviner food.

2. Thou, Saviour, art the living bread;
Thou wilt my every want supply;
By thee sustained and cheered and led,
I’ll press through dangers to the sky.

3. What though temptations oft distress,
And sin assails, and breaks my peace;
Thou wilt uphold and save and bless,
And bid the storms of passion cease.

4. Then let me take thy gracious hand,
And walk beside thee onward still;
Till my glad feet shall safely stand,
Forever firm on Zion’s hill.

Ray Palmer born in Rhode Island November 12, 1808, the son of Thomas and Susanna Palmer. He grew up in Boston. He attended Phillips Academy in Andover, and later graduated from Yale in 1830. Following graduation, he taught at a women’s college and later entered the ministry in 1834. Pamer married Ann Maria Waud in 1832, and then had a least ten children.

Ray Palmer pastored the Congregational Church at Bath, Maine from 1835 to 1850, followed by the First Congregational Church of Albany, New York from 1850 to 1865. He served as Corresponding Secretary of the American Congregational Union, from 1866 to 1878. Ray Palmer died March 29, 1887. He and his wife are buried in the Albany Rural Cemetery in Albany County, New York. Palmer wrote a number of original hymns, but also translated Latin texts into English hymns.

A tune often connected to Palmer’s text is Olive’s Brow by William B. Bradbury (1816-1868). Bradbury’s tune and its name are associated with the hymn “’Tis midnight, and on Olive’s brow.”

William Batchelder Bradbury was a musician, hymnwriter, editor, and businessman. Many of his songs are well-known, including He Leadeth Me, Jesus Loves Me, Just as I Am, Sweet Hour of Prayer, and The Solid Rock. He was only 51 years old when he died, and was buried at the Bloomfield Cemetery in Bloomfield, New Jersey.

A Kind Heretic, 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 Kind Heretic Is Still A Heretic -- “A man who speaks about Jesus with warmth while denying the moral order that Christ himself affirmed is not a Christian statesman. He is a wolf in a very well-pressed suit.”
• Beaverdam Baptist | Wilkes County | Organized in 1836 -- “Regular church meetings were held the second Sunday of each month, but they also met in conference the day before to take care of business matters.”
• Charted Waters -- “Dozens of invisible trails lead kayakers and canoers through scenic waterways.”
• Christianity As A Costume: What James Talarico Reveals About Progressive Religion -- “Talarico’s Christianity is a Trojan horse with a progressive interior and a Christian exterior. There is no progressive policy that Talarico’s Christianity hasn’t made peace with. Talarico supports abortion access, transgender ideology...”
• E. J. Campbell, educator -- “E. J. Campbell came to Nacogdoches in 1910, appointed principal of Nacogdoches Colored School. For the next 27 years, Campbell oversaw a growing school and expanded opportunities in public education…”
• From Posts to Pillars -- “Fort Brown and four other U.S. Army forts, established along the Rio Grande in the years after Texas became a state in 1845, endured for decades as military installations.”
• Guided lessons for learning to read Greek manuscripts -- “Xeirographa currently offers several different features for learners to ease the transition from reading printed Greek texts to manuscripts of any period.”
• In All Their Glory -- “Politics and religion can divide people. But they’ll come together for something important like the Seaquist House and the courthouse. And that’s amazing.”
• Jehovah not Yahweh: Refuting Andrew Case’s arguments on the divine name -- “Neither Pietro Galatino nor Medieval Jews invented the ‘Jehovah’ pronunciation; it is from the Word of God.”
• “Let the Little Children Come”: A Brief Case for Welcoming Children into Corporate Worship -- “The Bible normalizes children in gathered worship.”
• The Scariest Word in Pastoral Ministry -- “It became more like a job to be done; it just happened to be a job where you had to talk about God.”
• Titles of the New Testament Database -- “With this search tool you can locate and organise information on the Greek titles of the New Testament found in the manuscripts.”
• Vital Sparks: The poetry of Judge Jackson -- “I think the lyrics fall into three main categories: texts from the Cooper book edition of The Sacred Harp, texts from other books, and lyrics he wrote himself.”
• What Love Looks Like -- “So Cicero sold the house and moved a one-room cabin onto their land.”
• What We Learned from Asking a Pastor to Step Down -- “Character is not a secondary, nice-to-have feature for an elder; it is essential to the role.”
• You’re Not a Healthy Church Unless You Care About Titus 2 -- “...if your church is committed to being both biblical and healthy, then your women must be discipling one another.”

Another Catholic Sola Scriptura View?

 Matt Walsh is sounding sort of sola-scriptura-ish in this post as well:

A Catholic Sola Scriptura View?

In “Debunking Sola Scriptura,” Roman Catholic Alex Jurado apologist (aka Voice of Reason) said:

“The conscience of the Christian can only be bound to whatever was revealed by Jesus Christ to his apostles. Not even the church can bind us to anything that isn’t part of revelation.”

Which sounds very much like Sola Scriptura!

Three reasons for a gospel summary

Timothy Raymond, a pastor at Trinity Baptist Church in Muncie, Indiana, gives the following three reasons to include a concise summary of the Gospel in every sermon.

“1. By regularly including a gospel summary, you’ll evangelize non-Christians in your congregation.

“2. By regularly including a gospel summary, you’re training Christians how to explain the gospel to their non-Christian friends.

“3. By regularly including a gospel summary, you communicate, by way of emphasis, what’s of ultimate importance.”

Epileptic or Lunatic

Did the NKJV translators believe epilepsy is caused by demon possession?[i] Or do they possibly believe the possession described here is not real, but rather figurative? Or something else?[ii]

• Matthew 17:15 AKJV: Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.
• Matthew 17:15 NKJV: “Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water.

• Epileptic, noun. A person affected by epilepsy (a disorder of the nervous system, characterized either by mild, episodic loss of attention or sleepiness petit mal or by severe convulsions with loss of consciousness grand mal.)
• Lunatic (lunatick), noun. A person affected with a severely disordered state of mind.

Lunatick or Epileptic? The Greek word is σεληνιάζεται, which means “lunatic” or “moonstruck.”[iii] Epileptic is a modern interpretation or application.

Whether reading in the King James Bible or a modern translation, the context is clear that this is a case of devil- or demon possession. Jesus rebuked the devil, and the devil was cast out of the man’s son. Again, I ask, do the NKJV translators believe epilepsy is caused by demon possession, or do they possibly believe the possession described here is not real? Or something else? Many modernists reject that Jesus was literally casting out devils. They ascribe this to ignorance of medical conditions. For example, William Barclay writes from his high modern horse, “As was inevitable in that age [emphasis mine], the father attributed the boy’s condition to the malign influence of evil spirits.” In other words, such medical problems as epilepsy were merely associated with demon possession because the people were ignorant and did not know any better! Such an accusation, however, means the inspired writers—and the one who inspired them to write—must have also been ignorant of the cause! God forbid! Do the NKJV translators side with the modernists against God?

Notice also that there are parallel accounts of this incident recorded in Mark 9:14-27 and Luke 9:37-42. These accounts also clearly point to an evil spirit that Jesus cast out. Textual scholars can be like politicians. Politicians create political problems so they can remain relevant by solving them. Scholars create Bible text problems to they can remain relevant by solving them. I think the simple solution is to leave “epilepsy” out of the equation. Doing so stops short of seeming to make a modern medical diagnosis. Most folks today think epilepsy is a neurological disorder caused by abnormal electrical activity in the brain, and has nothing to do with demon possession. Whatever the “medical diagnosis” of the boy in Matthew 17, it is clear from the Bible that it was caused by the activity of an evil spirit.[iv] Let God be true, but every man a liar.

---

[i] And other modern translations, including: ASV, AMP, CEB, CEV, CJB, ESVUK, EXB, GNT, ICB, ISV, MEV, NCB, NCV, NRSV, OJB, RSV, WEB. Interestingly, the LSB and NASB do not use epileptic.
[ii] Some commentators try to either explain or compromise the situation by allowing that some but not all cases of epilepsy are caused by evil spirits. It is notable that in the Believers Bible Commentary edited by Art Farstad and based on the NKJV, William MacDonald attributes this to be an epileptic seizure caused by Satan, pp. 1270-1271. Harold Fowler approaches it similarly, stating, “The child is an epileptic, but not just an epileptic, because this physical malady is merely the background upon which his demon possession is superimposed. Rather, the cause of the epilepsy and its accompanying symptoms was a demon…Although the NT does not teach that all, or even most, cases of epilepsy were produced by demonic power, this one was.” (The Gospel of Matthew, Volume Three. Joplin, MO: College Press, 1978, p. 620). The liberal Lutheran Ulrich Luz does not like the demonic explanation of the text and seeks to spiritualize it positively for modern readers: “Illnesses such as epilepsy do not conform to the human image willed by God, and the struggle against it takes place with the will of Christ and by his power” (Matthew 8-20, English translation by James E. Crouch. Minneapolis, MN: Fortress Press, 2001, p. 408).
[iii] The modern NET Bible gives this note on Matthew 17:15: “tn Grk ‘he is moonstruck,’ possibly meaning ‘lunatic’ (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).” From the root σεληνιάζομαι (lunatic), see also Matthew 4:24.
[iv] To be clear, I am not offering any diagnoses of any modern seizures. I am interpreting this case in the Bible in its context. The physical problem was caused by devils.

The first three heroes of faith

“Instructively, the first three heroes of faith listed in Hebrews are from Genesis 4-6: Abel, Enoch, and Noah. All believed God, but their destinies were significantly different. Abel believed God and died. Enoch believed God and did not die. Noah believed God, and everyone else died in the Flood; eventually he died a natural death at the good old age of 950 years. We cannot dictate where faith will lead. The human tendency is to see only Enoch as the example of faith, but Abel is also given as our example. What all three have in common is that they walked by faith and pleased God. That faith is an example to us.” 

“Yet Noah was not perfect. The striking parallel and contrast between the saintly Noah before and during the Flood (6:8-9) and the drunken sinner, who exposes his nakedness after the Flood (9:21), directs the audience to look to God, not humans, for salvation.”

Bruce K. Waltke, Cathi J. Fredricks, Genesis: a Commentary, Grand Rapids, MI: Zondervan, 2001, p. 155

My song is love unknown

The hymn beginning “My song is love unknown” was written by Samuel Crossman in 1664. It was first published in The Young Man’s Meditation. These stanzas were connected to the Bible verse, “God forbid that I should glory, save in the cross of our Lord Jesus Christ” (Galatians vi. 14). It speaks of the incarnation, the triumphal entry, and the crucifixion.

Not much is known of Samuel Crossman’s early life, but he was born in Suffolk, England in 1623. Crossman studied at Pembroke College, then at Cambridge. After his graduation from the University of Cambridge, he ministered simultaneously at both an Anglican congregation and a Puritan congregation. He participated in the 1661 Savoy Conference. This conference attempted to reconcile dissenting elements in the Church of England, and update the Book of Common Prayer in a reconciliatory way for both Puritans and High Church Anglicans. After this attempt failed, the 1662 Act of Uniformity was passed. Crossman and other Puritan-leaning ministers who opposed the act were expelled from the Church of England. Later, around 1665, he returned to the Anglican Church and served in Bristol. Crossman died on February 4, 1683 (1684, new style), at Bristol. He was buried in the south aisle of the cathedral there.

Some sources state that the last stanza of this hymn “was written as an imitation of George Herbert’s ‘The Temple’ poem as a tribute by Crossman to Herbert.” The hymn text is in Hallelujah Meter (6.6.6.6.8.8.) with an unique internal rhyme pattern in the 5th and 6th lines.

1. My song is love unknown;
My Saviour’s love to me.
Love to the loveless shown,
That they might lovely be.
Oh who am I, that for my sake
My Lord should take frail flesh and die.
 
2. He came from his blessed throne,
Salvation to bestow:
But men made strange, and none
The longed-for Christ would know.
But oh! my friend; My friend indeed,
Who at my need His life did spend.
 
3. Sometimes they strow his way,
And his sweet praises sing;
Resounding all the day,
Hosannas to their King.
Then crucify Is all their breath,
And for his death They thirst, and cry.
 
4. Why, what hath my Lord done?
What makes this rage, and spite?
He made the lame to run,
He gave the blind their sight.
Sweet injuries! Yet they at these
Themselves displease,
And ’gainst him rise.
 
5. They rise, and needs will have
My dear Lord made away,
A murderer they save:
The Prince of life they slay.
Yet cheerful he to suff’ring goes,
That he his foes From thence might free.
 
6. In life no house, no home,
My Lord on earth might have:
In death no friendly tomb,
But what a stranger gave.
What may I say? Heav’n was his home;
But mine the tomb Wherein he lay.
 
7. Here might I stay, and sing;
No story so divine.
Never was love, dear King!
Never was grief like thine.
This is my friend, In whose sweet praise
I all my days Could gladly spend.

The tune most often connected with this hymn is called Love Unknown. It was written in 1925 by English composer John Ireland. He supposedly composed the melody in 15 minutes while having lunch one day with a fellow-composer.

John Nicholson Ireland was born at Bowden, England on August 13, 1879. He studied piano and organ at the Royal College of Music in London. He later taught at the Royal College of Music. Additionally, he served as organist and choirmaster at St Luke’s Church in Chelsea, London. Ireland died May 12, 1962 in West Sussex and was buried at St. Mary the Virgin Churchyard in Shipley, Horsham District, West Sussex, England.

The Daily Telegraph and Morning Post, Wednesday, April 5, 1950, p. 12

Whitefield on spiritual progress

Some thoughts on spiritual progress derived from George Whitefield’s practices to encourage spiritual progress: 

* Engaging in regular Scripture reading

• recognize Scripture as God’s revelation of Jesus Christ
• approach with faith and humility
• apply the Scripture to your heart and life
• pray over the words and seek the guidance of the Holy Spirit

* Consistent private personal prayer

* Frequent meditation on Scripture

* Observation of God’s providence (externally) and recognition of the Spirit’s guidance (internally)

* Making full use of God’s ordinances (and other practices, such as singing, fasting, etc.)

* Fellowshipping with other Christians who are walking with God, both congregationally and personally

Charity or Love?

Below you will see a point made by Will Kinney in favor of the word “charity” in the places it is used in the New Testament (it does not appear in the Old Testament). “Charity” is used 28 times in 24 verses, and in every case the translators reserve it in context of the love Christians have or ought to have, using the English word “love” more broadly. My personal position is that “love” would not wrong in these places, but that “charity” is better. Everything below was written by Will Kinney.

Well, let’s look at 1 Corinthians 13 for a moment and then compare the characteristics of “charity” to those of “love” as found in some other Scriptures. We will see that by translating the word agape as “love” instead of “charity,” the modern versions in fact create several contradictions.

In 1 Corinthians 13:5-6 we read that CHARITY “doth not behave itself unseemly, seeketh not her own.” Charity as well “thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth.”

However, when the new versions tell us that “love (agape) thinks no evil, does not rejoice in iniquity, but rejoices in the truth” (NKJV), then this creates several direct contradictions with the rest of Scripture.

If “love seeks not her own and thinks no evil,” and if “love rejoices not in iniquity but rejoices in the truth” then what do we do with the following Scriptures where “love” (agape) clearly seeks her own and does rejoice in evil and not in the truth?

John 3:19 “And this is the condemnation, that light is come into the world, and men LOVED darkness rather than light, because their deeds were evil.” Agapao

John 12:42-43 “they did not confess him, lest they should be put out of the synagogue: For they LOVED the praise of men more than the praise of God.” Agapao

Luke 6:32 “for sinners LOVE those that LOVE them.” Agapao

2 Timothy 4:10 “For Demas hath forsaken me, having LOVED this present world...” Agapao

2 Peter 2:15 “Which have forsaken the right way, and are gone astray, following the way of Balaam to son of Bosor, who LOVED the wages of unrighteousness.” Agapao

1 John 2:15 “If any man LOVE the world, the love of the Father is not in him.” Agapao

It should be abundantly clear that the scholar who insists the word “agape” means an unconditional, God-type love has not compared Scripture to Scripture. Words have different meanings in different contexts, and in 1 Corinthians 13 the King James Bible’s rendering of “charity” is far more accurate and consistent with the rest of Scripture. It is the modern versions that create the contradictions!

Some Final Observations

Some Final Observations on the Acts of the Apostles.

1. What happened to Paul after Acts 28:31? This has been a source of endless speculation for many, and in some ways might be considered a distraction from how the Acts ends. However, it is a question on many minds. Common Christian tradition holds that Paul was released from this imprisonment (Acts 28:), then later rearrested, convicted, and beheaded in Rome circa AD 66-67, during the rage and reign of Emperor Nero. The idea that, due to his being a Roman citizen, he was beheaded rather than torched or thrown to the lions. Paul mentions his expected end in II Timothy 4:6–8. See Appendix U.

2. We are living in “Acts 29” – that is, the history of the work of the Lord through his churches did not stop when Luke wrote the last word of his treatise to Theophilus. The work continues to the present, until such time as the Lord says “no longer.”

3. The book of Acts records and demonstrates Jesus continuing to fulfill his promise, “I will build my church” (Matthew 16:18). The story begins with 120 disciples in Jerusalem and ends with thousands of disciples across the entire Roman Empire. Three times alone in Acts disciples are numbered in the thousands, Acts 2:41; 4:4; 21:20. Despite opposition and persecution by Jews and Gentiles alike, “the gates of hell shall not prevail against it.” The word of God is not bound.

4. Though the book primarily focuses on two apostles, beginning with Peter and ending with Paul, there is “so great a cloud of witnesses” among the many thousands reached with the gospel just during this record of time considered by Luke. Some sixty or so believers are mentioned by name: Æneas, Agabus, Ananias (of Damascus), Andrew, Apollos, Aquilla, Aristarchus, Bartholomew, Cornelius, Crispus, Damaris, Dionysius the Areopagite, Erastus, Eunuch of Ethiopia, Eutychus, Gaius, James (brother of John), James (of Jerusalem), James the son of Alphæus, Jason, John, John Mark, Joseph called Barsabas, Joses surnamed Barnabas, Judas (sent with Silas), Judas the brother of James, Justus, Lucius of Cyrene, (Luke), Lydia, Manaen, Mary the mother of Jesus, Mary mother of John Mark, Matthew, Matthias, Mnason of Cyprus, Nicanor, Nicolas, Parmenas, Paul/Saul, Peter, Philip (apostle), Philip (deacon/evangelist), Philippian Jailer, Priscilla, Prochorus, Publius, Rhoda, Secundus, Sergius Paulus, Silas, Simeon Niger, Simon Zelotes, Sopater of Berea, Stephen, Tabitha/Dorcas, Theophilus, Thomas, Timon, Timotheus, Trophimus, Tychicus. (I chose to include 3 men who were “almost named” – Luke, the Eunuch of Ethiopia, and the Philippian jailer.) “The Lord knoweth them that are his,” and he will not forget.

5. May believers be strengthened by and follow the example set by the believers in the times recorded by Luke. They left houses and lands, preached the gospel, founded churches, taught what Christ commanded, endured hardness, took up their crosses and followed in the steps of their Lord and Saviour Jesus Christ. Cf. Corinthians 11:1.

6. Many Bible commentators, rather than write commentaries, should write books on “why I don’t believe the Bible.”

7. Bible believers need to get back to describing the Bible text as primarily the work of the Holy Spirit rather than primarily the work of the human author.

Sacred Harp and Historical Reenactment

“Sacred Harp is not historical reenactment!” You can find this statement cried loud and long online. Notice this example:

“…the practice of singing is not a historical reenactment, but a gathering of enthusiasts. Over the last ten years, Sacred Harp has gained popularity in Europe with singing groups establishing themselves in many countries. The spirit of Sacred Harp is primarily that of communion in song, and while it has religious and local origins, today the Sacred Harp is international and open to all. In the cultural porosity of our times, Sacred Harp has paved its way to become a universal and inclusive singing practice. All voices and ages can sing the Sacred Harp.”

“*The religiosity of Sacred Harp, as in gospel singing, is an integral part of the origins of the tradition and gives vibrancy through customs that remain true to the original practice (the day opens with a blessing, the texts are from a liturgical repertoire etc.). However, the practice considers itself secular; atheists and members of all faiths are welcome and celebrated, as are people of all ages and social backgrounds. Everyone is free to define the spirituality that he or she wishes to find. This is what makes the practice of Sacred Harp a unique space to mix and meet people of all denominations, generations, and backgrounds in a climate of tolerance and openness.”[i]

Funny how no one ever thought about or discussed Sacred Harp being historical reenactment until it became filled with folks who don’t believe the words of the songs they are singing. Then it became a necessary “thing” to carefully explain they were not doing historical reenactment! Why would anyone think they were doing so in the first place? Because they do not believe what they are singing.

Historical re-enactment and living history are immersive activities/gatherings of individuals and/or groups that perform accurate recreations (from music to war). They do research to confirm accuracy – re-enactors often conduct extensive research in order to replicate the details of their activity. Many non-traditional non-Christian Sacred Harp singers do just that.

Singings ran by unbelievers re-enact the sitting in the square, opening & closing with prayer, the memorial lesson, the way to lead/keep time, and so on. I have observed that non-traditional singers are often the ones who are the most fastidious and fussy in their attempts to re-enact the traditions accurately and vociferously condemn any perceived deviation from their way of re-enacting the tradition.[ii] Why? Because their sense of being part of the Sacred Harp tradition is found not in the Christian tradition of Sacred Harp, but in the accurate recreation of the outward motions.[iii]

For atheists, non-Christians, and those who otherwise reject the meaning of the hymns, Sacred Harp is supposedly not re-enactment for them because the singings have historical continuity. Certainly, singing from The Sacred Harp has historical continuity, but without a genuine religious feeling, some continuity interacting with the text and not just the music, there must necessarily be some element of historical re-enactment by non-Christian Sacred Harp singers – no matter how much they enjoy the practice or loudly and vociferously re-enactment is denied.

No, Sacred Harp is not just historical re-enactment for the non-traditional non-Christian singer.[iv] Yes, there is an element of refuge in historical re-enactment for the non-traditional non-Christian singer. They imply it in many camouflaged ways. Why not just be straightforward and say so clearly? Then we can move on to the next issue.

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[i] The above quote was copied from few months ago, but currently (March 2026) is no longer available online. A Google search suggests it first appeared online April 15, 2017. It touts the fact that Sacred Harp is not historical reenactment, while laying groundwork showing that, for some people, it actually is.
[ii] “Orthopraxic obsessions in matters of musical performance also sideline the issue of authentic feeling in a way that frustrates many singers. Some suggest that no matter how perfectly one reproduces the musical characteristics of an eighteenth century of Civil War era performance, singing religious music without religious faith is not historically accurate…” (Traveling Home, Kiri Miller, page 185). Miller goes on to discuss an online debate about Sacred Harp historical re-enactment, including whether non-Christian singers were “firing blanks.”
[iii] This is not to say that Sacred Harp does not touch these folks beyond the outward formality. Obviously, for many/most it does. However, their sense of being part of the tradition is nevertheless grounded in being able to recreate what traditional Christian singers have received supernaturally. Sacred Harp singers who are not Christians cannot recreate the internal belief and therefore must recreate the external trappings. Often the leaders of the non-traditional singers become obsessed with exactitude –the sixth must always be raised, all songs much meet our exacting standards of dispersed harmony, and so on. It is my opinion that this brand of external formality played some part in what songs were added to and what songs were removed from the 2025 edition of The Sacred Harp.
[iv] Again, I acknowledge “not just” historical re-enactment, but assert yes there “is some” historical re-enactment.

Attitude of getting older

“Let us correct our attitude of getting older. Believers must not allow the carnal thinking of this world to form our opinions and attitudes. The reason so much emphasis is placed on youth, physical strength and beauty, riches and possession is because this is all that the worldling has and when these are gone-all is gone! Actually age, while it mars outward beauty, should bring us real lasting beauty-which is inward grace, mercy and peace. Age will decrease our physical strength but should increase our spiritual strength. We grow in faith, love, and patience. Age may make our arms weak and tremble, but it should establish us more firmly on the everlasting arm. Age may make the present less sure, but it gives us assurance of the certainty of the future. I’ll always be young in Christ! My steps may be slower, but I walk with the King. My eyes may be dimmer, but as I see less of the world, I see more of my Lord. My ears may be dull, but I hear His Voice more clearly. My body may be weak, but I am stronger in faith. I may not know the latest story, but I know the old, old story a little better. I may not be surrounded by as many human admirers, but I am surrounded by a heavenly host which waits to take me home.”

Henry T. Mahan, 13th Street Baptist Church

My Jesus, I Love Thee

“We love him because he first loved us.” I John iv. 19.

Baptist pastor Adoniram Judson Gordon is the composer of the well-known tune for the hymn “My Jesus, I love thee.” He found the hymn (uncredited) in the “London Hymn Book” (The London Hymn Book for Prayer Meetings and Special Services, edited by Charles Russell Hurditch, and published around 1864). Gordon wrote a tune for it, which was first published in The Vestry Hymn and Tune Book (A. J. Gordon, editor. Boston, MA: Henry A. Young and Co., 1872). It is Hymn 562 (four stanzas, as in the “London Hymn Book”) on page 284. The original hymn (see below) had six stanzas. The hymn and tune are in 11s. meter. Gordon titled the song “My Jesus, I Love Thee.” In modern times the tune has been designated the name Gordon, after the composer.

Gordon was born in New Hampshire in 1836, and died in 1895 at age 58. He is buried at the Forest Hills Cemetery in Jamaica Plain, Suffolk County, Massachusetts.

1. My Jesus, I love thee, I know thou art mine;
For thee all the pleasure [follies] of sin I resign;
My gracious Redeemer, my Savior art thou;
If ever I loved thee, my Jesus, it’s [’tis] now.

2. I love thee because thou hast first loved me,
And purchased my pardon when nailed to the tree [on Calvary’s tree];
I love thee for bleeding on Calvary’s brow:
If ever I loved thee, my Jesus, it’s now.

3. I love thee because thou hast saved me from hell—
How dearly I love thee my tongue cannot tell;
I love thee for wearing the thorns on thy brow;
If ever I loved thee, my Jesus, it’s now.

4. I love thee for pardon, I love thee for peace,
And sweet hope of heaven thy Spirit conveys,
For it gladdens my heart as onward I go;
If ever I loved thee, my Jesus, it’s now.

5. May I love thee in life, may I love thee in death,
And praise thee as long as thou lendest me breath,
And say, when the death-dew lies cold on my brow.
“If ever I loved thee, my Jesus, it’s now.”

6. In mansions of glory and endless delight,
I will ever adore thee in regions of light;
I’ll sing with the glittering crown on my brow,
“If ever I loved thee, my Jesus, it’s now.”

The six stanzas of this hymn appear to have first appeared, uncredited, in February 1862 in The Christian Pioneer. The Pioneer was edited by Joseph Foulkes Winks. It borrows some lines and thoughts from the hymn “O Jesus my Savior, I know though art mine,” written by Kentucky evangelist Caleb Jarvis Taylor (and published in 1804 in Spiritual Songs). For example:

“…I know thou art mine, For thee all the pleasures of sin I resign”

The hymn has at times been attributed to William Ralph Featherston. However, this has not been substantiated and seems unlikely. In 1862, Featherston would have been only about 12 years old.

In other words, aboulia to vying

• aboulia (also abulia), noun. A pathological inability to make decisions.
• aesthete, noun. A person who has or professes to have refined sensitivity toward the beauties of art or nature.
• aseity, noun. (Theology, Metaphysics) Existence originating from and having no source other than itself; self-existence (from Latin a ‘from’ and se ‘self’ + -ity, a suffix of state, condition, or quality).
• catena, noun. A connected series of related things; (Theology) a connected series of texts written by early Christian theologians (from the Latin, meaning “chain”).
• circumambient, adjective. Ascribing to all aspects of; encompassing; surrounding.
• cognomen, noun. Name; surname; any name, especially a nickname.
• concatenation, noun. A series of things depending on each other as if linked together; the state of being linked together as in a chain; union in a linked series.
• desideratum, noun. Something considered essential, necessary, or highly desirable.
• froth, noun. Bubbles formed in or on a liquid; foam.
• froth, verb. To foam at the mouth; to cause to foam.
• frother, noun. A device for making liquid, especially milk for coffee, frothy (that is, full of small air bubbles).
• gallimaufry, noun. A confused medley, jumble, hodgepodge; also, a type of stew or hash.
• gauche, noun. Lacking grace and perceptivity in social situations; tactless; socially awkward (from French, meaning “left”).
• gaucho, noun. A cowboy of the South American pampas; (pl.) Calf-length pants with flared legs (from South American Spanish, meaning “comrade”).
• hospo, noun. (Australian and New Zealand slang). The hospitality industry.
• inspissate, verb. Become thick or thicker; make thick.
• ludic, adjective, Of or pertaining to play; playful; lively and full of fun.
• minatory, adjective. Of a menacing or threatening nature; minacious.
• minority, noun. The smaller in number of two groups forming a whole.
• myrmidon, noun. A soldier or a subordinate civil officer who executes orders of a superior without protest or pity.
• propaganda, noun. Ideas, facts, or allegations spread deliberately to further one’s cause or to damage an opposing cause; (Roman Catholic) A committee of cardinals, established in 1622 by Pope Gregory XV, having supervision over foreign missions and the training of priests for these missions. (from Latin congregātiō dē propāgandā fidē meaning “congregation for propagating the faith”)
• spoonerism, noun. The transposition of initial or other sounds of words, usually by accident (e.g. snail tracks for trail snacks).
• stochastic, adjective. Random; chance; involving probability; opposite of deterministic.
• vying, verb. Present participle of vie ( to strive for superiority; contend).

Can’t get there from here

Ausgangstext, noun. Initial text, that is, the earliest recoverable version of a text that can be considered the direct predecessor to the surviving manuscript traditions (not the original text).

“When textual criticism speaks about the original text, it typically means this Ausgangstext. It is only with this text that genuine text critical methods are dealing. Textual stages that may have been situated between the autograph and the Ausgangstext, are not accessible to text critical means.” [bold emphasis mine] (Gerd Mink; English translation by Peter Gurry, citing from “Eine umfassende Genealogie der neutestamentlichen Überlieferung, Gerd Mink, New Testament Studies, Volume 39, Issue 4, October 1993, pp. 481-499)

It is revealing, tragic, and cautionary that the text critics continue to tell us that they do not believe we either have or can have the original inspired scriptures as written by the original inspired authors. Let God be true, but every man a liar.

Pot calling the kettle

https://baptistnews.com/article/how-a-group-of-presbyterians-is-trying-to-reshape-the-sbc/

How a group of Presbyterians is trying to reshape the SBC:

“…there is no independent nonprofit called the Center for Baptist Leadership. CBL is only a d/b/a (doing business as) moniker of American Reformer…”

Appendix U

A Summary of APPENDIX U – PAUL’S FOURTH MISSIONARY JOURNEY?

In the “Pastoral Epistles” of Paul (I and II Timothy, and Titus), there are references to places and events that do not seem to fit the timeline of the book of Acts. These logically fit a time after Paul’s first imprisonment (Acts 28) and before his execution (II Timothy 4:6). There is enough available biblical information to permit reconstruction of some of the events that happened in Paul’s ministry after Acts 28:31. For that reason, the phrase “Fourth Missionary Journey of Paul” has been set forth by some to describe this time and these events.

These following examples and suggestions are founded on three presuppositions: (1) that the Bible is divinely inspired, absolutely infallible, and accurately preserved; (2) that the book of Acts presents a trustworthy historical record and is not historical fiction; and (3) that all the epistles traditionally ascribed to Paul were in fact written by him during his lifetime. The notes below attempt to grapple with the issue, and give the “chronological order” in simple order of mention in Bible rather than a likely order in the travel route. A possible trajectory of the journey might be based on moving in a circuitous route from Rome and back again.

• Paul appeared before Nero at some point in time during his first arrest in Rome, after Acts 28:31. This is a known fact because God promised it. In Acts 27:24 it is recorded that God said Paul would stand before Cæsar.
• Paul expects to be released from his house arrest. See his letter to Philemon. He was in bonds, but expected to be released (Philemon, verses 10, 13, 22). Cf. also Philippians 1:12-26 (especially v. 26), for an expectation of release and traveling to Philippi.
• Paul traveled to Ephesus, where Timothy was serving (I Timothy 1:3). He saw a falling away in Asia, by followers of Phygellus and Hermogenes (II Timothy 1:15). He was helped by Onesiphorus (II Timothy 1:18). He encountered opposition from Alexander the coppersmith (II Timothy 4:14).[1]
• Paul went to Miletum with Trophimus and left him there sick (II Timothy 4:10). He traveled, possibly by ship to Troas, and left some things there with Carpus, including his cloke and some books (II Timothy 4:13). Since he left his cloke, we might assume that it was during a warm season. He sent Tychicus from Rome to Ephesus (II Timothy 4:12).
• Paul traveled to Crete, laboured together with Titus, and then left Titus to complete the work and appoint elders in the churches (Titus 1:5).
• Paul wrote a letter to Titus (Titus 3:12), and expected to meet him in Nicopolis, a city on the west coast of Achaia – planning to be there during the winter (Titus 3:12). Paul would send Artemas or Tychicus to Crete, so Titus could meet him in Nicopolis (Titus 3:12).
• Paul evidently with to Corinth, left Erastus there, and then headed toward Nicopolis (II Timothy 4:20).[2]

A possible itinerary of Paul’s “fourth missionary journey” might be: leaving Rome, traveling to Crete, Miletus, Ephesus (or simply sent Timothy there), (possibly) the area of Colosse to see Philemon, Troas, Philippi, Corinth, and Nicopolis. Paul had determined to winter over in Nicopolis, and could have possibly been taken into custody there. At some point during his final ministry, Paul was arrested, taken to Rome, and imprisoned. This stay was probably not with any kind of liberty as formerly, but rather than in a “hired house,” in a dank prison that was cold (II Timothy 4:13, 21).[3] While in prison before his execution, Paul was visited by Onesiphorus (II Timothy 1:16–17), left alone by others (II Timothy 4:16), forsaken by Demas (II Timothy 4:10), and wrote his farewell epistle – the second letter to Timothy. Paul was aided by the physician Luke, who looked after his needs (II Timothy 4:11).

Paul may have traveled to Spain during this time, though the scriptures do not tell us. He had at least written of planning to minister there (Romans 15:22-29).  However, this was when he was also planning to go to Rome of his own volition (which did not transpire in that way). If he did go to Spain, it would have been most likely that he would have left for there first, after being freed from this imprisonment – since he was already on the west side of Italy.

Paul the apostle probably lived about five or six years after the end of the book of Acts.

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[1] His warning to Timothy implies that Alexander was in Ephesus.
[2] Erastus was from Corinth, if the letter to the Romans was written from Corinth. See Romans 16:23.
[3] Regardless, Paul’s last letter indicates that his friends were given access to meet with him.

A laughable position?

From a report that a Sacred Harp singer made about the September United Association weekend:

“Over the weekend I heard a lot of sacred harp politics and gossip, including some dissatisfaction over the revision process and consultation with composers. … Unsurprisingly there seems to be a small schism forming that intends to stick with the 1991 book, rejecting the 2025 due to all the non-Christians and queers who worked on the book or who have their music included. This is a laughable position if one has even superficial knowledge of Sacred Harp history.”

The above excerpt is from a report that one singer wrote about his experience at the singing of the United Association in Atlanta in September. (He rejoiced in “the presence of many transgender singers able to be themselves with such apparent confidence.”) Take note of a few things stated in the excerpt.

1. The “dissatisfaction over the revision process and consultation with composers” is quickly passed over to make it about “all the non-Christians and queers who worked on the book or who have their music included.” This takes the focus away from the discussion of ethics and makes it more of an emotional appeal to get people on the side of what might be made to seem like a minority. However, from the beginning the main objections concerned questionable ethics, a premeditated agenda, and the lack of promised impartiality in how the revision played out. Who knew what when? How many times did the committee know who submitted certain songs? Why did the committee revise songs without the permission of the composers? Why did some composers have opportunities to revise their songs, while others had their songs revised by someone on or working for the committee – with a “here it is, take it or leave it” option? Why do songs appear in the book dated after the submission deadline? None of these answers have been forthcoming. There is no transparency, but rather subterfuge in its place.

• Re ethics, see: https://baptistsearch.blogspot.com/2025/09/outside-looking-in-part-2.html

This is not to say we are not dissatisfied with leaders trying to normalize behaviour that is inconsistent with the historic practice of Sacred Harp, and outside of Christian worldview and morality. It is to say that leaders apparently want to put the focus on this and hope for a sympathetic reaction – because they cannot and will not answer the ethical questions.

2. “a small schism…” The author wishes to dismiss and downplay the “schism” as “small.” I do not doubt that more people are now using the new 2025 than are using the 1991 book. However, might does not make right. Additionally, that fact does not necessarily mean that all who are using the 2025 like everything about the new book or the way the revision process was conducted. It may mean that some singers have just accepted the book as what is now being printed and that they are willing to live with. It may mean that some singers are unwilling to stand against these things to the point of not using the new book. It may mean that a few people are in “la-la land” and have no idea what is going on. It is a known fact that some people who are using the new book have complained of some things about it. Eventually, the euphoria will wear off and time will test the quality of the work done for the 2025 revision.

3. “Unsurprisingly…” The author uses the word “unsurprisingly” when referencing a schism over the book. Why is it “unsurprising”? Because you knew this would lead to dissatisfaction, dissension, and division? Yes, this is a (perhaps unintended) admission that folks pushing the boundaries knew that they were moving things in a direction that would lead to schism. So, you now say that it is “unsurprising” when it occurs, and call the ones who you knew would object schismatics.

4. The author finds that those who are dissatisfied have a “laughable position if one has even superficial knowledge of Sacred Harp history.” This in itself is laughable from someone who has been involved in Sacred Harp less than 10 years, to think he has a firm grasp on Sacred Harp history while those from families that have been singing it for multiple generations are quite slow on the uptake! It is also a disrespectful dig at the living elders who have passed this Christian faith singing tradition down from the previous generation to the present generation. Such is the hubris of the new non-traditional singer. Considering that kind of attitude, I guess a schism is unsurprising after all!