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!

Redemption

Redemption by John T. Hocutt is a favorite Sacred Harp song with a sound message of Jesus shedding his blood for our redemption. It was first written and published in the 1959 edition of The Original Sacred Harp, Denson Edition (page 480) and the Alabama edition of The Christian Harmony (page 349). He wrote the words as well as the tune.

 

John Tillman/Tilmon Hocutt was born February 28, 1916 in Walker County, Alabama to Elijah T. Hocutt and Phoebe Elizabeth Barton.[i] In 1958 he married Agnes Idell Wall. They had no children. John was taught in both four-shape and seven-shape in Alabama singing schools, and later taught himself how to compose songs. In addition to Redemption, John Hocutt has three more songs that appear in the 1991 Edition of The Sacred Harp (475 A Thankful Heart, 498 The Resurrection Day, 564 Zion), one in the 2012 Cooper Edition of The Sacred Harp (464 Hocutt), and eight in the 2010 Edition of The Christian Harmony (18 Praise Our Redeemer, 40a Mamie, 81b Eternal Joys, 120 Home in the Sky, 167b Come Along, 316 This Heavy Load, 349 Redemption). He also arranged Resignation (107 in The Christian Harmony).

John died February 16, 2005. He and Agnes are buried at Boldo Memory Gardens in Boldo, Alabama.

1. There upon the cross of Calvary
Our blessed Savior died;
There between two thieves our blessed Lord
For us was crucified.

2. Oh! He suffered there for guilty man,
His life so freely gave,
When He paid the debt we could not pay
And triumphed o’er the grave.

Chorus:
Oh, His blood was shed that we might live
With Him when life is o’er,
And upon the clouds of glory ride
Safe to that peaceful shore.

Philippians 2:8 and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

Sacrifice - the offering of plants, possessions, or life & blood to a deity, as in propitiation, appeasement, homage.

Genesis 22:8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.

1 Corinthians 5:7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:

Hebrews 9:26 for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Ransom - the redemption of a person for a price; the sum or price paid or demanded.

Exodus 30:12 When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the Lord

Mark 10:45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

1 Timothy 2:6 who gave himself a ransom for all, to be testified in due time.

Propitiation - something that makes favorably inclined; appeases; conciliates.

2 Chronicles 29:24 and the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel

Romans 3:25 whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

1 John 2:2 and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

Satisfaction – the cancelation of a legal obligation; satisfaction in terms of a penal substitution for sin.

Isaiah 53:11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

John 19:30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

Hebrews 10:12 but this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

Substitution Leviticus 16:7-10

Colossians 1:19-22 For it pleased the Father that in him should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight

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[i] There is a question in my mind whether the correct spelling of John’s middle name is Tillman or Tilmon. His World War II draft registration has “Tillman” in the printed name entry, but he only signed it “John T. Hocutt.”

Matthew 27:62 - Anglo-Saxon, Late Middle and Early Modern English

Matthew 27:62 in the King James Bible states:

Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,

Awhile back, in the midst of some discussion of this text, I looked up the pre-KJV translations of the verse. Here is what I found in Bibles before 1611. I am posting them here as a matter of convenience for myself, and others who might be interested. 

From early translator John Wycliffe

1382: And on the tother dai, that is aftir pask euen, the princis of prestis and the Farisees camen togidere to Pilat,

1384: Sothely on the tother day, that is after pascke evenynge, the princis of prestis and Pharisees camen to gidere to Pilate,

Before Wycliffe, Anglo-Saxon translation

Circa AD 900 Saxon" “Witodlīce ōðrum dæge þe wæs gearcungdæg…” I don’t know Anglo-Saxon, but this roughly means “The next day was the preparation of the Sabbath.” I was particularly interested in the last word, which the dictionary says means “preparation day” or “a day before a Sabbath.”

Both the Anglo-Saxon and Late Middle English of Wycliffe were translated from the Latin. The Early Modern English translations were made from the traditional Hebrew and Greek texts (with some details needing explanation, which I will not get into in this post).

After Wycliffe, Early Modern English translations

• 1526 Tyndale “The nexte daye that folweth good frydaye…”
• 1535 Coverdale “The next daye that foloweth the daye of preparynge…”
• 1537 Matthew “The nexte daye that folowed the daye of preparinge the Saboth…”
• 1539 Taverner “The nexte daye, that folowed the day of preparing the Sabboth…”
• 1540 Great “The nexte daye that folowed, the daye of preparinge...”
• 1541 Great “The next day of that folowed the day preparing…”
• 1557 Geneva NT “The next day that folowed, the day of the Preparation of the Sabbath…” 
• 1560 Geneva Bible “Now the next day that followed the Preparation of the Sabbath…” (notice Geneva italicizes “of the Sabbath”)
• 1568 Bishops “The next day that folowed the day of preparyng…”
• 1582 Rheims NT (Catholic translation) “And the next day, which is after the Parasceue…” (Parasceue is the Latin word for preparation, day before the Sabbath, or Good Friday)
• 1602 Bishops “The next day that followed the day of preparing…”

If copied correctly, this provides some representation of the Ango-Saxon and English translations of this passage through a period of over 600 years.

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Note: The Canterbury Tales by Geoffrey Chaucer, which some may have studied in school, is Late Middle English.

Wise men still seek Jesus

“…behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.”

One of my favorite traditional Christmas carols is “Three Kings of Orient,” probably more commonly known as “We Three Kings of Orient Are.” Part of it is the minor mood of the 5 stanzas, no doubt (the chorus is in major mood). This hymn honors our Lord Jesus Christ as the Risen “King and God and Sacrifice” – ranging from his miraculous birth to his glorious resurrection.

Some folks object to its phrasing “three kings” and therefore do not to sing the song. That is fair enough, if you so choose. However, note two things. First, this error is not an error of “fact” – as the error of placing the wise men at the stable instead of a house (Matthew 2:11) – but a difference of interpretation. Second, the “offending” words may be changed.

I do not agree with the interpretation that we should identify the wise men as kings. However, this idea goes all the way back to early church writers. Circa AD 200, Tertullian argued that the wise men were considered kings. In Adversus Marcionem (or Against Marcion, Book 3, chapter 13) after referencing Zechariah 14:14 and Psalm 72:10, 15, he writes, “For the East generally regarded the magi as kings...”

Origen, writing around AD 250, mentions the same or similar spiritual meaning of the gifts as Hopkins in “Kings of Orient” (See Contra Celsum, or Against Celsus, Book 1, Chapter 60). He also appears to be the first to quantify the wise men as numbering three (Homilies on Genesis and Exodus). Commenting on Psalm 72:10 and Isaiah 60:6, Matthew Henry writes:

“This was literally fulfilled in Solomon (for all the kings of the earth sought the wisdom of Solomon, and brought every man his present, 2 Chron. ix. 23, 24), and in Christ too, when the wise men of the east, who probably were men of the first rank in their own country, came to worship him and brought him presents, Matt. ii. 11.” (Vol. 3, p. 508)

“This was in part fulfilled when the wise men of the east (perhaps some of the countries here mentioned), drawn by the brightness of the star, came to Christ, and presented to him treasures of gold, frankincense, and myrrh, Matt. ii.11.” (Vol. 4, p. 351)

Therefore, we see there is a long-standing teaching that the wise men were three, and/or that they were kings. Nevertheless, I think it likely, considering the extent to which Matthew continually refers his record back to the prophecies of the Old Testament, that the wise men would have been connected to “that it might be fulfilled which was spoken by the prophet.” Regardless, I do not find this an egregious error, as some other Christmas traditions that directly disagree with what the Bible says. Simply replacing “three kings” with “wise men” will alleviate that problem (see footnote 1).

The lyrics below are as generally found in most songbooks I have used in my lifetime. There are some minor variations from the original, with a major difference in the last two lines of stanza 5.

1. We three kings of Orient are[i]

Bearing gifts, we traverse afar—

Field and fountain, Moor and mountain—

Following yonder Star.

2. Born a King on Bethlehem’s plain[ii]
Gold I bring to crown Him again,
King for ever, ceasing never,
Over us all to reign.

3. Frankincense to offer have I;
Incense owns a Deity nigh;
Prayer and praising, All men raising,
Worship Him God on high.

4. Myrrh is mine, its bitter perfume
Breathes a life of gathering gloom; —
Sorrowing, sighing, Bleeding, dying,
Sealed in the stone-cold tomb.

5. Glorious now behold Him arise;
King and God and Sacrifice;
Alleluia, Alleluia,
Peals through the earth and skies.[iii]

Refrain:
O star of wonder, star of night,
Star with royal beauty bright,
Westward leading, still proceeding,
Guide us to thy perfect light.

John Henry Hopkins, Jr. (1820-1891) wrote this hymn in 1857. He was at that time the rector of Christ Episcopal Church in Williamsport, Pennsylvania. Hopkins was the General Theological Seminary’s first music teacher (1855-57), and editor of the Church Journal (1853-68). He wrote both the words and music for a Christmas pageant of the General Theological Seminary in New York City. According to Doug Storer in Amazing But True, this was the “first widely popular American Christmas carol...” John was the son of John Henry Hopkins, Sr. and Melusina Muller. His father was the first Episcopal bishop of Vermont.

Hopkins first printed Three Kings of Orient in Carols, Hymns, and Songs (New York, NY: Church Book Depository, 1863), on page 12. Though seldom sung this way today, he originally organized the song so that stanzas 2, 3, and 4 were sung as solos by each “king.”[iv] Stanzas 1 and 5 and the chorus were sung by all. Hopkins explains in a note under the song:

“Each of the verses 2, 3, and 4, is sung as a solo, to the music of Gaspard’s part in the 1st and 5th verses, the accompaniment and chorus being the same throughout. Only verses 1 and 5 are sung as a trio. Men’s voices are best for the parts of the Three Kings, but the music is set in the G clef for the accommodation of children.”

I searched for some a cappella renditions to link here. Apparently, to many now a cappella means not using musical instructions, but allowing for vocal sounds that sound similar to musical instruments. That is interesting, requires a lot of talent, and often sounds good. However, that is not what I was looking for. Here are a couple, by A Cappella Hymns and the Central Dauphin High School A Cappella Group. I like to sing all five stanzas, then sing the chorus once afterward; I realize this is not so common to sing it that way.

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[i] For those who find “three kings” objectionable, I suggest substituting either “We wise men from in the east are” or “We wise men of Orient are.” Orient in this context simply means east.
[ii] The original has “Bethlehem plain.”
[iii] Hopkins’s original words are “Heav’n sings Hallelujah, Hallelujah the earth replies.”
[iv] The traditional (not biblical_ names of the wise men derive from at least two sources, the 6th-century Armenian Gospel of the Infancy (Melchior, Gaspar, and Balthazar) and the 8th-century Excerpta Latina Barbari, or, A Barbarian’s Latin Excerpts (Melchior, Gathaspa, and Bithisarea). Melchior, Gaspar, and Balthasar are also mentioned in the 8th-century Collectanea et Flores. These particular names mostly circulate in the West.

In Remembrance of our Lord

 ...in some hymns.

1. ’Twas on that dark, that doleful night

When powers of earth and hell arose

Against the Son of God's delight

And friends betrayed him to his foes.

2. Before the mournful scene began,

He took the bread and blessed and brake.

What love through all his actions ran!

What wondrous words of grace he spake!

3. “This Is my body, broke for sin;

Receive and eat the living food”;

Then took the cup and blessed the wine:

“Tis the new covenant in my blood.”

4. “Do this,” he said, “till time shall end,

In memory of your dying Friend.

Meet at my table and record

The love of your departed Lord.”

5. Jesus, thy feast we celebrate;

We show thy death, we sing thy name,

Till thou return and we shall eat

The marriage supper of the Lamb. (Isaac Watts)

When I survey the wondrous cross

On which the Prince of glory died,

My richest gain I count but loss,

And pour contempt on all my pride.

See from His head, His hands, His feet,

Sorrow and love flow mingled down!

Did e’er such love and sorrow meet,

Or thorns compose so rich a crown? (Isaac Watts)

See the cross, the cross of Jesus,

Crimson with his own life’s blood;

Thus he died, lest we should perish,

Wondrous love! Thou Son of God. (Silas G. Odell)

Thou Man of grief, remember me,

Thou never canst thyself forget.

Thy last expiring agony,

Thy fainting pangs and bloody sweat. (Charles Wesley)

Alas, and did my Savior bleed

And did my Sovereign die?

Would He devote that sacred head

For such a worm as I?

Was it for sins that I had done

He groaned upon the tree?

Amazing pity, grace unknown

And love beyond degree. (Isaac Watts)

As on the Cross the Saviour hung 

And wept, and bled, and died, 

He poured salvation on a wretch 

That languished at his side. (Samuel Stennett)

Agonizing in the garden,

Lo! your Master prostrate lies;

On the bloody tree behold him,

Hear him cry before he dies;

“It is finished!”

Sinners will this not suffice? (Joseph Hart)

There he bled and died, an off’ring

For the world of sinners lost;

Oh, what pangs his visage marring!

Sinner, this thy soul has cost. (Daniel S. Warner)

He the true David, Israel’s King,

Blessed and loved of God,

To save us rebels dead in sin,

Paid his own dearest blood. (Isaac Watts)

I’m not ashamed to own my Lord

Or to defend his cause;

Maintain the honor of his word,

The glory of his cross. (Isaac Watts)

Must Jesus bear the cross alone,

And all the world go free?

No, there’s a cross for everyone,

And there’s a cross for me. (Thomas Shepherd)

Lynching and Crucifixion

On June 3, 2020, Chance the Rapper Tweeted: “Jesus was lynched.” I did not spend a lot of time reading replies, but it appears he got fairly “mixed reviews.” A fellow member called attention to it in a Facebook group, and the statement received mixed reviews there as well (more in favour, it seems).

Perhaps the “shock value” of such a statement will cause us to “stop, look, and listen,” and learn. We can learn from the statement, even though I think Chance the Rapper is technically incorrect. We will find lynching and crucifixion merge and diverge at particular points. First, consider the definitions of “lynch” and “crucifixion.”

• Lynch, verb (used with object). To put to death, especially by hanging, by mob action and without legal authority.
• Crucify, verb (used with object). To put to death by nailing or binding the hands and feet to a cross (and in this discussion, specifically the putting to death of Jesus by nailing him to and hanging him on a cross).

Lynching and crucifixion are both methods of execution, though the first is clearly without legal authority to do so – specifically in the U.S. it is without due process, without a trial. Crucifixion was once a preferred method of execution in the Roman Empire, and generally carried out under the authority of Roman officials.[i]

Similarities

• Lynching and the crucifixion of Jesus share the element of hanging. Acts 5:30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.
• Lynching and the crucifixion of Jesus share the element of the bloodlust of a mob. Mark 15:14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.
• Lynching and the crucifixion of Jesus are murderous acts derived from deceitful and desperately wicked hearts. Acts 2:23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:

Differences

• A lynching is illegal and unlawful, whether or not the person lynched is innocent or guilty. The crucifixion of Jesus was carried out under legal authority, but the person convicted was innocent. Mark 14:15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
• Lynching breaks the laws of state, but Jesus’s crucifixion fulfilled the law of God. Galatians 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: Romans 3:25 whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God
• The death of the lynched perpetuates anger, guilt, and sin. The crucifixion of Jesus makes peace by the blood of the cross. Colossians 1:20 and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

By comparing the death of Jesus to other deaths, including lynching, we learn. We hear notes that touch chords in our hearts. Yet, in the end, the death of Jesus Christ the Son of God is unlike any other.

• It is an offering made by free eternal determination, rather than by forced human intervention. Acts 4:27-28 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done. John 10:17-18 I lay down my life...No man taketh it from me...
• It is the making of a sin offering by one who never sinned. 1 Peter 2:22 Who did no sin, neither was guile found in his mouth: 2 Corinthians 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
• It is the offering of the just in the place of the unjust. 1 Peter 3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God... Romans 5:8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
• It is a one-time sufficient sacrifice for sin. Hebrews 9:26 ...but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. Hebrews 10:10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

Our sins are many, God’s mercy is more; He’s wash’d and cleans’d us, for this we adore.

As on the cross the Savior hung,

And wept, and bled, and died;

He poured salvation on a wretch,

That languished at His side. (Samuel Stennett)

When I survey the wondrous cross

On which the Prince of glory died,

My richest gain I count but loss,

And pour contempt on all my pride. (Isaac Watts)

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[i] Experts differ on the legality of the trial of Jesus. José María Ribas Alba, one of the top modern scholars on Roman law, has concluded from his years of study that the trial of Jesus was perfectly legal [For example, Jesús es condenado a muerte: reflexiones sobre el contexto histórico y jurídico de la Pasión de Cristo (Jesus is sentenced to death. Reflections on the historical and legal context of the Passion of Christ), José María Ribas Alba, Mergablum, 2013]. On the other hand, in The Trial of Christ: From a Legal and Scriptural Viewpoint, David K. Breed argues that many legal errors were made. Many Christian scholars focus on the legality or illegality of the proceedings of the Sandhedrin.

Today in Paradise

In answer to a dying thief’s request, “Lord, remember me when thou comest into thy kingdom,” “And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise” (Luke 23:43). This statement speaks to us these following truths.

Present day

“To day” – This would not happen tomorrow or some indefinite undisclosed time in the future. On this day of their deaths, they would be in paradise. Death, for the Christian, ushers one into the presence of God (2 Corinthians 5:8; Philippians 1:23; cf. also Ecclesiastes 12:7; Luke 16:22; Romans 14:8).

Definite Promise

“shalt be” – This is an accurate prophecy, a positive promise, with an unquestionable result. The fulfillment hinges on their deaths happening that day. Were the two left on the cross to die the next day, the promise would not have been fulfilled. Jesus not only controlled the dismissal of his spirit, but all the events of his arrest, sentencing, and crucifixion (John 18:6; John 19:11; John 19:30; Acts 4:27-28).

Particular person

“thou” – The promise was to this man in particular, but for example, not to the other thief (cf. also, “I say unto thee…” Universal salvation is a hopeless hope, the pipe dream of the biblically uninitiated. God’s people will dwell with him in eternal glory while others are cast from his presence (Revelation 20:15-21:3; 2 Thessalonians 1:8-9; 2 Corinthians 2:15-16; John 6:37; Matthew 1:21).

Divine presence

“with me” – The promise is to dwell with Jesus, be in his presence. Wherever Jesus is, ’tis heaven! Jesus said, “that where I am ye may be also” (John 14:3). He will never leave us or forsake us, neither in life nor in death (Isaiah 41:10; Hebrews 13:5). Things we do not understand of heaven and eternity fade into the background by the dear words “be with me.” May we desire to live where Jesus lives. If he is in the garden, we should want to be be there. If he is in the wilderness, we should want to be there. If he is in the valley or on the mountaintop, we want to be there. It does not matter – where Jesus is – that is the place to be!” On land or sea, what matters where? Where Jesus is, ’tis Heaven there.”[i]

Beautiful place

“in paradise” – Paradise (Gk. paradeisos) derives from a Persian word with the idea of a beautiful garden or park.[ii] It is used in three verses in the New Testament (Luke 23:43, 2 Corinthians 12:4, and Revelation 2:7. With Revelation 2:7, cf. Revelation 22:2; the tree of life is in paradise and in the New Jerusalem). His people will behold the beauty of the Lord (Psalm 27:4), worship the Lord in the beauty of holiness (Psalm 29:2), and dwell eternally in a gloriously beautiful place (Psalm 48:2; Revelation 22:1-5).

Luke 23:42-43 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

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[i] Hymn by Charles F. Butler, circa 1898.

[ii] In the Septuagint, the Greek word παράδεισος was used to translate Hebrew words for “garden” (see, e.g. Genesis 2:8; Numbers 24:6 ; Ezekiel 28:13).

No Good Friday, take a Spring Holiday

According to Indiana Public Media, “In a memo to city employees last week, [Mayor John] Hamilton [of Bloomington, Indiana] announced Good Friday will now be known as ‘Spring Holiday’ and Columbus Day will now be known as ‘Fall Holiday.’ The change will affect how the paid time-off days are described for city employees.”

“Columbus Day” has not attracted much attention; it is far away and not as notable. However, the change of “Good Friday” to “Spring Holiday” has garnered attention and created something of a stir. Good Friday is a major day for many many folks in various Christian traditions.

Personally, I see Good Friday as a Roman Catholic invention. I do not recall Good Friday ever mentioned in my growing up days in a rural East Texas Baptist Church. Neither do I think it biblically corresponds to the day Jesus was crucified. Finally, the Bible does not set aside the crucifixion or birth of Christ as “church holy days.” This is not found in scripture. On the other hand, I am not fighting Good Friday as a holiday that our society recognizes. My place of employment gives the day, and I will take it regardless of what they call it.

Now the Roman Catholic “invention” has become a Mayor John Hamilton “unvention.” Hamilton wrote in a memo, “We are terrifically proud of our diverse workforce at the City. That diversity makes us stronger and more representative of the public we proudly serve. These updated names for two days of well-merited time off is another way we can demonstrate our commitment to inclusivity.” In reality, Hamilton’s words conceal a duplicitous aim to include by excluding, to not to offend (some) people by offending (some) people. I believe the actions of those like Mayor Hamilton are hypocritical and duplicitous, as well as a demonstration of a certain type of lunacy. Just kept your eyes peeled and your ears to the ground. I suspect we will find that Bloomington’s “Spring Holiday”" will always be on Friday before Easter rather than the third Friday of April!

I sent the following note to the Mayor Hamilton, though it is likely he will never read it.

Dear Mayor Hamilton,

Yesterday I read the news that the city of Bloomington, in the name of specific inclusivity, has axed “Good Friday” for a more innocuous holiday called “Spring Holiday.”

I am a Christian, but I do not observe Good Friday. I am not a citizen of Bloomington, but rather an outside observer. I will be quite interested to follow this to find whether “Spring Holiday” will always be the third Friday in April, or whether the city will hypocritically move it around to be the Friday before Easter each year!

Thanks for reading my thoughts. Have a good day.

Sincerely,

“Good Wednesday” Crucifixion

THE GOSPEL -- I CORINTHIANS 15:3-4
Genesis 1:5b (And the evening and the morning were the first day.)
Wednesday 14 Nisan	6 P.M.	Jesus eats with disciples and institutes the Supper
(Approx March 30)		Matthew 26:20; Mark 14:17; Luke 22:17
Passover	9 P.M.	Farewell Discourse John chapters 14-16
Exodus 12:6		Prayers John 17; Mark 14:32-42
Leviticus 23:5	12 Mid.	Betrayal and Arrest Luke 22
Numbers 28:16		Carried to Annas--then Caiphas
Deuteronomy 16:1-6		John 18:12-14, 24; Matthew 26:57
1st month of Sacred Year	3 A.M.	Peter's denial John 18:16-27; Mark 14:66-72
Exodus 12:2		Cock crow 3 a.m.; 2nd cock crow 4:30 a.m. (Unger)
	6 A.M.	Sanhedrin condemns Jesus and sends Him to Pilate
		Matthew 27:1,2; Luke 22:54-62
		Sent to Herod Luke 23:6-12; Back to Pilate v. 11
		Opportunity to release a prisoner John 18:39
	9 A.M.	Nailed to the cross Mark 15:25; I Corinthians 5:7
	12 Noon	Darkness begins -- lasts till 3 p.m. Mark 15:33
	3 P.M.	Jesus dies Mark 15:34; Matt. 27:46-50; Deut. 16:6
		Buried before 6 p.m. Matt. 27:57-60; Mark 15:42-46; John 19:38-42
Thursday 15 Nisan	6 P.M.
(Approx March 31)	9 P.M.	Watch set at tomb Matthew 27:62-66
High day -- no work	12 Mid.
Holy Convocation	3 A.M.
John 19:31	6 A.M.
Exodus 12:15,16	9 A.M.
Numbers 28:17,18	12 Noon
Leviticus 23:6,7	3 P.M.
Friday 16 Nisan	6 P.M.
(Approx April 1)	9 P.M.
	12 Mid.
	3 A.M.
	6 A.M.
	9 A.M.
	12 Noon
	3 P.M.	Spices bought, ointment prepared Mark 16:1; Luke 23:55,56
Saturday 17 Nisan	6 P.M.	Day of Rest Luke 23:56
(Approx April 2)	9 P.M.
Weekly Sabbath	12 Mid.
Exodus 20:8	3 A.M.
Leviticus 23:3	6 A.M.
	9 A.M.
	12 Noon
	3 P.M.	In grave three days and three nights Matthew 12:40; Jonah 1:17
Sunday 18 Nisan	6 P.M.	First visit to the tomb (not bringing spices) Matt. 28:1
(Approx April 3)	9 P.M.
First day of the week	12 Mid.
Firstfruits = the day after	3 A.M.	Earthquake, stone rolled away Matthew 28:2-4
the weekly Sabbath	6 A.M.	Second visit to the tomb Mark 16:2-8; Luke 24:1-8: John 20:1
Leviticus 23:11,15,16	9 A.M.
I Corinthians 15:20	12 Noon
	3 P.M.