To day, in paradise

Luke 23:43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

Some theologians, feeling the weight of the statement of Jesus to the thief,[i] reorganize the wording as “Verily I say unto thee to day, Thou thou be with me in paradise” (that is, moving the comma after “to day” so to change today to referring to when Jesus made the statement, rather than when the thief would be in paradise). The purpose is to diffuse the strength of Jesus taking the thief with him to paradise on the very day he made the statement. They want to deflect to the idea that Jesus is just saying it today, not that the thief will be in paradise today.

To put the comma after “To day” would be an odd way to speak. When I am telling you something today, I do not have to tell you that I am telling you today. What other day would you be saying it? Translators consistently put the comma before “To day.” Every Bible translation at Bible Gateway that I looked at (even some other than English) has the verse translated in such a way to mean that “to day” refers to when the thief would be in paradise. In some translations, the comma does not come into play due to how the sentences are written. Further, the usage of semeron (σήμερον, today) in Luke demonstrates the same. When there is a quote, semeron (today) goes with the verb in the quote – not with the verb “said” before the quote (in other words, referencing the day on which something significant is happening). See Luke 5:26, 19:5, 19:9 for other examples in Luke. Compare also Mark 14:30, Hebrews 3:7, 3:15, and James 4:13 for other New Testament uses. The word “today” is an adverb that goes with the quote to tell when concerning the statement in the quote. It does not go with “I say” as if telling when “I say” it. The use of “Today I say,....” is not found in the New Testament.

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[i] Most often, the objectors are those who do not believe in the immortality of the soul and/or the immediacy of paradise. For example, the Jehovah’s Witness New World Translation changes the verse to fit their theology: ‘And he said to him: “Truly I tell you today, you will be with me in Paradise.’” Notice, for example, how the incident of the death Stephen fits the theology of Luke 23, with the believer being received by Christ upon death (Acts 7:55-60). Others seem to fear a supposed contradiction between Luke 23:43 and John 20:17, and run from it in this manner (i.e., changing the comma in Luke 23:43).

Weep not: a funeral procession is interrupted

And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

...sorrow not, even as others which have no hope.

The cancelled burial, Luke 7:11-15.

When Jesus and his disciples entered the city of Nain (v. 11), a dead man was being carried out for burial (v. 12a). A large congregation accompanied the grieving mother (v. 12c), who was a widow (v. 12b). The dead man was the only son of this widow woman (v. 12b).

Jesus saw the woman and her situation, sympathized with her, and spoke to her (v. 13). Jesus stopped the funeral procession (v. 14a). Jesus spoke to the dead (v. 14b; cf. John 5:25-29). The dead man sat up, talked, and was taken to his mother (v. 15).

The direct outcome, Luke 7:16-17.

• God was feared.
• God was glorified.
• The news was spread.

Thoughts. The Lord has the power of life and death. He is the way, the truth, and the life. In him is life. Turn ye, turn ye from your evil ways; for why will ye die? Why will ye die, when the power of life is so nearby?

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Some weep not verses:

Luke 8:52 And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.

Luke 23:28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.

Revelation 5:5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

Psalm 30:5 For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.

Ecclesiastes 3:4 a time to weep, and a time to laugh; a time to mourn, and a time to dance;

A Word of Consolation for Mourners

Points from a funeral sermon:

Revelation 14:13 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

Introduction.

Ecclesiastes 5:15 As he came forth of his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.

Revelation 14:13 and Ecclesiastes 5:15 stand in sharp contrast. Ecclesiastes 5:15 speaks to those who die in their natural state. Revelation 14:13 speaks to those who die in the Lord.

Blessed: divinely favored; enjoying happiness, pleasure, and contentment; particularly, enjoying the bliss of heaven.

Death is a curse of sin (Rom. 6:23; 1 Cor. 15:56) that has been turned into a blessing by the death of our Lord Jesus Christ (1 Cor. 15:54).

The truth is sure.

It is stated by “a voice from heaven.” 

It is ratified or confirmed by the “Yea” of the Spirit.

The blessing is for those who “die in the Lord.”

This applies not to all the dead, but only to those who die in the Lord. There is no blessing in death to those who are outside the arms of the Lord. Those die without God and without hope.

A physical or first death, but not the second death. See Revelation 20:14.

The blessing is “rest.”

Those who die in the Lord rest from their labours. Matthew Henry writes, “They rest from all sin, temptation, sorrow, and persecution; for there the wicked cease from troubling, there the weary are at rest.”

The works of those who die in the Lord do follow them. 1 Corinthians 15:58 “…your labour is not in vain in the Lord.” Works do not make their way in to heaven, but they follow them on to heaven. Joseph Benson writes, “their works do not go before, to procure for them admittance into the mansions of joy and glory, but they follow or attend them when admitted.”

This is marked contrast to those tormented in fire and brimstone, “they have no rest day nor night.”

Conclusion.

These truths are founded in “the everlasting gospel” (Rev. 14:6), how that Christ died for our sins according to the Scriptures, and that he was buried, and that he rose again the third day according to the Scriptures.

Christian’s Death Desirable

“Christian’s Death Desirable.”

“A Sermon preached by Rev. W. Franklin Kone, on Sunday March 10th, 1878, at the 1st Baptist Church, Huntsville, Ala. In memory of the late James B. Strode.”

From The Huntsville Independent, Thursday, March 14, 1878, page 2.

Text.—I have a desire to depart and be with Christ, which is far better. Phil., I,23.

“No instinct is more universal than the love of life…But life has its period as well as its obligation. These over, our love of it should no longer attach us to this world, or render death repulsive. It is our privilege to be prepared, and by divine grace, able then, cheerfully to welcome the pale messenger which calls us from this to a better world.”

Kone gave the text as quoted “by the deceased a few days before his death.” He made four main points about “death to the Christian” in the memorial sermon.

1. Death to the Christian will soon become desirable on a mere physical account.
2. Death to the Christian is desirable because knowledge to a greater extent than possible is necessary to the perfection of our being.
3. Death to the Christian is desirable because in this life his happiness is incomplete.
4. Death to the Christian is desirable because in this life he is morally and spiritually imperfect, and must look to another for full deliverance.

“Death will sever the last of chains, and give us perfect freedom.”

Then who would live alway away from his God,
Away from yon heaven, that blissful abode,
Where rivers of pleasure upon the bright plains
And the noontide of glory eternally reigns.
There saints of all ages in harmony meet,
There Saviour and brethren transported to greet,
And the anthems of rapture unceasingly roll
And the smiles of the Lord are the feast of its soul.

Precious in the sight of the Lord

Psalm 116:15  Precious in the sight of the Lord is the death of his saints.

Death.

Death is spoken of in several ways in the Scriptures – physical death (Genesis 5:5), spiritual death (Eph. 2:1, 5), eternal death (the second death, Rev. 20:14-15). In the context of Psalm 116, the word speaks of physical death, the time when our temporal bodies cease to function and return to the dust.

A clinical, medical, or scientific definition of death is the permanent cessation of all vital bodily functions. A legal definition of death is the irreversible cessation of cardiorespiratory function or irreversible cessation of all brain function. These are clinically measurable criteria, though ultimately imperfect and fallible. Folks who have been pronounced dead have later been found to have life – some before burial, fortunately.

The biblical definition of death is true and accurate, but not clinically measurable. “The body without the spirit is dead.” James 2:26.

Saints.

A saint in the minds of many people is a person of great virtue and holiness – and in the Roman Catholic sense especially a virtuous holy person who has been declared a “capital S” Saint. However, in the biblical sense a saint is a child of God, either living or dead. Jude 1:14 demonstrates the latter, “Behold, the Lord cometh with ten thousands of his saints.” (Cf. 1 Thessalonians 3:13) So does Matthew 27:52 (“bodies of the saints which slept arose”). But primarily in the New Testament, saints are the living born again believers in the gathered congregations (e.g., Acts 9:13, 32, 41; 26:10). They assemble together (Romans 16:15; 1 Corinthians 1:2), the Spirit intercedes for them (Romans 8:27), act carnally (1 Corinthians 5-6), need perfecting (Ephesians 4:12), experience want (2 Corinthians 9:12), need refreshing (Philemon 1:7), have feet that need washing (1 Timothy 4:10), pray & are prayed for (Revelation 5:8; Ephesians 6:18), and have had the faith delivered unto them (Jude 1:3).

In context these saints are initially physical alive, since it talks about their coming physical death.

Precious.

Precious is an adjective that means highly esteemed; cherished; dear; beloved; of great value; valuable. Some things described in the Bible as precious are: costly stones, metals, jewels, ointments, & spices (1 Kings 10:2; 2 Kings 20:13); thoughts (Psalm 139:17), a good name (Ecclesiastes 7:1), the fruit of the earth (James 5:7), life (2 Kings 1:14; Psalm 49:8), faith (2 Peter 1:1), promises (2 Peter 1:4), and – most of all – “the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:19).

All of these things named are either costly, cherished, beloved, and/or highly esteemed, by God or man.

In the sight of the Lord.

“In the sight of the Lord” ties together precious, death, and saints. The separation of the body and spirit in physical death of the born again children of God (his saints – not Catholic saints, not imagined saints on earth – his saints) is valuable, cherished, and highly esteemed.

“In the sight of the Lord” – This fact is based on God himself (i.e., his truth and his perspective) and by extension to all who then understand death from God’s point of view. To be precious, death must be viewed in a certain light. God is truth (John 3:33), his word is truth (John 17:17), and God’s point of view is truth. “Let God be true, but every man a liar.” 

To the dying saint going home, from God’s point of view, and in truth itself, death is gain (Philippians 1:21): a removal from mortal life in the temporal world to immortal life in the eternal world, a reunion of saints living on earth with saints already in heaven, a rest from strife and struggling, and a relief from pain and sorrow. 

To the living saint left behind, from God’s point of view, and in truth itself, death is a readjustment at which time we know that we can have sorrow for our loss, but that we “sorrow not, even as others which have no hope” (1 Thessalonians 4:13). The dead in Christ are with him in spirit (2 Corinthians 5:8), and when he comes again, the bodies of those saints will rise from their graves.

Death is not precious to the world. It is a hated and despised enemy. Like Ahab to Elijah, when death comes the world must say “Hast thou found me, O mine enemy?” And like Elijah and Paul, death answers, “I have found thee…for the wages of sin is death.” Those who have no hope beyond the grave cannot see that there is the victory over death – yea, cannot obtain victory over death, and can have neither feeling nor understanding that it is precious. 

To be precious, death must be viewed in a certain light – the light of God’s​ word, God’s will, and of God himself.

1 Corinthians 15:51-57.

Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

Is it sinful to build new barns?

When I was a young teenager, I began to work summers for a contractor who built (mostly, but not only) residential homes. I persevered in the trade and became a master carpenter (that is mainly a union term, but we were not union). Sometimes we built new barns, and so this question is close to home. We never thought we were sinning building new barns. No, I do not think we were. However, could building new barns be sinful, and if so, when?

Barns filled with plenty and the need of more storage space might be a sign of God’s blessing: Honour the Lord with thy substance, and with the firstfruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine (Proverbs 3:9-10). On the other hand, a rich and thoughtless fool brought the building of new barns into the realm of the sinful. See Luke 12:16-21.

And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God.

The Thoughtless Fool

Learn ye of a man now dead—
What he did not think about,
Why he did not think ahead,
And how it all turned out.

Yes, building new barns can be sinful. Whatsoever is not of faith is sin (Romans 14:23).

When it is with the self-conception that ignores God’s power, providence, and governance.

The life and breath of all mankind is in the Lord’s hand (Job 12:10). The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein (Psalm 24:1). He that built all things is God (Hebrews 3:4). He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust (Matthew 5:45). God gives seed to the sower, and bread to the eater (Isaiah 55:10). A life lived without faith toward God and without recognition of God’s power, providence, and governance in all things is a life lived in sin. The experience of the rich and thoughtless fool demonstrates one who “thought within himself” and did not think about God in all his ways. See also Deuteronomy 8:18; Judges 17:6b; Psalm 10:4; 2 Corinthians 5:7; and 2 Corinthians 10:12.

When it is with the self-glorification that rests in one’s own accomplishments.

No flesh should glory in God’s presence (1 Corinthians 1:29). Yet man by nature praises the work of his own hands, and is snared in the work of his own hands (Psalm 9:16). Pride goeth before destruction, and an haughty spirit before a fall (Proverbs 16:18). That the rich man would pull down his old barns, and build greater barns – rather than keep the old barns and build more as needed – suggests a pride that looked not only inward, but also outward to show the world, “Look at me. Look what I have done.” Yet his pride caused him to dwell careless, at ease, to see life going forward as only the enjoyment of his success. See Job 4:19-20; Ezekiel 16:49-50; Amos 6:1; Zephaniah 2:15; Matthew 24:37-39; and 1 John 2:16.

When it is with the self-deception that disdains the eternal perspective.

The rich fool viewed the rest of life as a constant source of pleasure, in which he had much goods laid up for many years, could concentrate on “taking it easy,” – in order to “eat, drink, and be merry.” However, he had not taken all into account. The things which are seen are temporal; but the things which are not seen are eternal (2 Corinthians 4:18). He had ignored his appointment with the inevitable (Hebrews 9:27). He had not prepared to meet his God (Amos 4:12). Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? See Ecclesiastes 5:15; Isaiah 40:6-8; Matthew 6:219ff; Romans 14:11-12; Colossians 3:2; 1 Timothy 6:6-10; and 1 John 2:15-17.

2 Kings 6:27 …If the Lord do not help thee, whence shall I help thee? out of the barnfloor, or out of the winepress?

John 3:15 that whosoever believeth in him should not perish, but have eternal life.

John 17:3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

Follow the science?

Maybe the problem is that those who use the phrase do not even know what it means.

“But of course, you know, children aren’t supposed to die,” said CDC Director Dr. Rochelle Walensky in an interview with Bret Baier in which he challenged her to call out a Supreme Court Justice for spreading COVID Misinformation.

I can’t say how many times I have heard someone say “children aren’t supposed to die” – even people whose scientific or religious knowledge teaches them that is not a true statement.[i] And yet, many of us just shake our heads in solemn agreement, as if it is a universal truth. Well, I ain’t gonna take it anymore. Today I resist.

There is nothing in our scientific or religious knowledge that tells us that children aren’t suppose to die. In fact, everything in our ubiquitous learned experience denies that statement. And yet we make it, and make it, and make it.

What we mean is that we don’t want to see children suffer and die. We wish to see them live long and prosper. And hopefully that feeling is universally true for us, one and all. “Children aren’t supposed to die” expresses a yen within us. Nevertheless, the statement is not true – it is emotional, a statement or expression of feeling. For persons in places of leadership in religion, science, health care, and so on to assert such as simple truth is misleading and unhelpful.

“Let me not see the death of the child.”

“the child died”

“it is appointed unto men once to die”

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[i] Another way I have heard it is “children aren’t supposed to die before their parents.”

James 4:13ff

James 4:13-17 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that. But now ye rejoice in your boastings: all such rejoicing is evil. Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

If we rightly believe our life in a vapour, it might not affect all that much whether we plan to go somewhere, conduct business, and make money (i.e., not knowing about tomorrow, we still might make plans. Cf. Proverbs 6:6-8 Proverbs 31:16). However, if we rightly believe our life in a vapour, it should affect how we think and talk about those plans! A plan is made in the mind or thoughts. The thought-out plan is spoken with the mouth. Have these two things occurred with or without taking the truth about life, the future, and God into account? Very often our tongue will tell (Matthew 15:18). Over a lived-life, the Christian should learn that God is the disposer of life, and the events of life (Luke 12:20; Proverbs 16:33; 19:21).

In verse 13, James refers to what they say. In verse 15, he refers to what they ought to say. In verse 14, he refers to what they do not know, as well as the true condition of life. Verse 15 applies the recognition of this true condition to how we think and act.

• Our knowledge is restricted. “ye know not what shall be on the morrow.”
• Our life is temporal. “It is even a vapour, that appeareth for a little time, and then vanisheth away.”
• God’s will is sovereign. “If the Lord will, we shall live, and do this, or that.”

James concludes with a general principle that stresses the importance of doing what we know to do. Therefore to him that knoweth to do good, and doeth it not, to him it is sin. Do not sin. Do what you know is right.

The Appointment in Samarra

(Narrated by Death)

There was a merchant in Bagdad who sent his servant to market to buy provisions and in a little while the servant came back, white and trembling, and said, “Master, just now when I was in the marketplace I was jostled by a woman in the crowd and when I turned I saw it was Death that jostled me.  She looked at me and made a threatening gesture, now, lend me your horse, and I will ride away from this city and avoid my fate.  I will go to Samarra and there Death will not find me.”  The merchant lent him his horse, and the servant mounted it, and he dug his spurs in its flanks and as fast as the horse could gallop he went.  Then the merchant went down to the marketplace and he saw me standing in the crowd and he came to me and said, “Why did you make a threatening gesture to my servant when you saw him this morning?”  “That was not a threatening gesture,” I said. “It was only a start of surprise.  I was astonished to see him in Bagdad, for I had an appointment with him tonight in Samarra.”

The Appointment in Samarra, as told by W. Somerset Maugham

All is well

At Baptist News, opinion writer Kate Hanch asks, “Amid this pandemic, can we say with Julian of Norwich, ‘All shall be well’?” I say yes, and not only, “All shall be well,” but with the text used by J. T. White in his Sacred Harp song on page 122, “All is well.”

In Christ:

If this be sickness, all is well.

If this be death, all is well.

If this be life, all is well.

For to me to live is Christ, and to die is gain. Philippians 1:12

All Is Well, 122

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).

Crazy or Called, Moron or Martyr

The recent death of missionary John Allen Chau has captured the interest of Christianity and the world, often for widely varying reasons. Here is a collection of some of the articles available online.

• All Nations Grieves Reported Death of ‘Humble, Courageous’ Missionary on Remote Indian Ocean Island -- "Leaders, members and friends of All Nations (www.allnations.us), an international Christian missions training and sending organization, are mourning the reported death of one of its missionaries, 27-year-old John Allen Chau of Vancouver, Wash., U.S.A."
• A Man’s Last Letter Before Being Killed on a Forbidden Island -- "You guys might think I’m crazy in all this, but I think it’s worth it to declare Jesus to these people."
• A millennial martyr? The complicated legacy of John Allen Chau -- "Certainly, we must learn all we can from the missteps of Christian mission in the past to avoid them in the future, but let’s not fail to recognize the concrete contributions to human flourishing Christian missionaries made."
• A sober and sensible look at the danger of missionary work -- "The death of Chau raises questions for Christians and non-Christians alike. There are ethical questions...questions about the wisdom of risking one’s life...theological questions..."
• ‘Crazy’ or called?: Missionary’s death debated -- "Chau’s apparent death has drawn reports in major media outlets across the world and has sparked discussion among evangelicals."
• Incomprehensible Evangelicals and the Death of John Allen Chau -- "The core convictions of evangelicals, including the need for salvation through Christ and the mandate to share one’s faith, are becoming increasingly incomprehensible to a post-Christian American culture."
• John Chau and the dangers of missionary work -- "Last week we were reminded of a harsh lesson: The Christian missionary mandate, “Go and make disciples of all nations,” is a dangerous endeavor."
• North Sentinel Island -- "The square-form island is mostly covered in forests which makes the task of counting its population even more difficult."
• The most remote tribe in the world — untouched and uncontacted -- "In 1967, the Indian government began a series of “Contact Expeditions” to the island, under anthropological guidance. They wanted to establish contact with the tribes in the archipelago. Spoiler alert: it didn’t turn out so well."
• The tragedy of murdered missionary John Allen Chau: Some questions -- "...this tragedy raises questions that sadness cannot be allowed to silence."

The way is short

Below is an almost unreadable epitaph on a tombstone at the Isabell (Isbell) Chapel Cemetery at Sand Hill, Rusk County, Texas. The name on the tombstone is no longer visible.

The way is short, my friend,

That reaches out before us,

God’s tender heavens above us bend,

His love is smiling o’er us.

A little while is ours,

For sorrow or for laughter;

I’ll lay the hand you love in yours,

On the shore of the hereafter.

When I searched online to see if I had deciphered the reading correctly, I found it was part of a poem written by Mary Clemmer. The first four lines are on the stone at Isabell Chapel, and I found the four lines that come after.

Vital spark of heavenly flame

In the end of Edmund Shackleford’s obituary the writer made a brief reference to a poem by Alexander Pope. That poem, set to music by Samuel Temple and David Merrill in 1799, is known as Vital Spark or Claremont in The Sacred Harp, 2012 Cooper Edition (P. 245).

Here are the lyrics:

Vital spark of heav’nly flame,

Quit, O! quit this mortal frame;

Trembling, hoping, ling’ring, flying.

O the pain, the bliss of dying!

Cease, fond nature, cease thy strife,

And let me languish into life,

Hark! they whisper; angels say,

Sister spirit, come away.

What is this absorbs me quite—

Steals my senses, shuts my sight?

Drowns my spirit, draws my breath?

Tell me, my soul, can this be death?

The world recedes, it disappears,

Heav’n opens on my eyes,

My ears with sounds seraphic ring,

Lend, lend your wings! I mount! I fly!

O grave, where is thy victory?

O death, where is thy sting?

Here is the tune:

The Final Deliverance

2 Timothy 4:6-18

As Paul closes his epistle to Timothy, he charges him before God to preach the word and fulfill the ministry to which he is called. Paul then reflects on his own ministry that is soon coming to a close.

In his reflections, Paul declares a satisfied end and a sublime expectation. He sees his own activities as a good fight, a finished course, and a kept faith. He had “kept back nothing...taught…publickly, and from house to house…testifying…repentance toward God, and faith toward our Lord Jesus Christ…” and had “not shunned to declare unto you all the counsel of God.” (Cf. Acts 20:20-27.) He knew his labor was not in vain in the Lord (1 Corinthians 15:58) and had a hope founded on the resurrected Lord whom he preached (1 Corinthians 15:19-20). A crown of righteousness awaits him, and he has no regrets (v. 8). “For to me to live is Christ, and to die is gain.” (Philippians 1:21.)

In his reflections, Paul interjects disheartening incidents and day-to-day activities. Though the apostle sees his expected end just over the horizon, he will continue to “finish the course” until its conclusion. He desires a visit from Timothy, with Mark, in his lonesome estate. Only Luke of his co-laborers is currently present, and even one of them, Demas, has left the faith to fulfill his love for the world. He asked Timothy to bring simple items, inquiring after a cloke and some reading materials. Paul cites Alexander the coppersmith as an opposer of the truth and warns against him.

In his reflections, Paul concludes the surety of God’s deliverance (who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us; 2 Corinthians 1:10). God had stood with him (against Alexander, for example), and he will continue to stand with him. Paul trusts God’s deliverance and preservation. The final deliverance may look like the defeat of death to the world – but the final deliverance will be the best!

O death, where is thy sting? O grave, where is thy victory? … thanks be to God, which giveth us the victory through our Lord Jesus Christ.

Nietzsche is dead

In 1882 Friedrich Nietzsche announced, “God is dead.” And God laughed. 18 years later God announced, “Nietzsche is dead.” And Nietzsche died.

Billy Graham passes

Whether they loved him, hated him, or didn’t care much one way or the other, everyone knew “America’s Pastor.” Billy Graham is dead at age 99.

When you die

I'm not advocating the "truth" of the following articles, but they make interesting reading.

What Happens After You Die? The Brain Keeps Working Long Enough for Thoughts to Form -- "The current medical definition of death is when the heart stops beating...from that point, it takes up to 20 seconds before brain waves are no longer detectable."

Are 'Flatliners' Really Conscious After Death? -- "Parnia and his colleagues are currently investigating the pervasiveness of consciousness after death."

James 2:26 "...the body without the spirit is dead..."

Where's, O Grave, thy conquering glory?

1. Pleased we read in sacred story,

  How our Lord resumed his breath;

  Where's, O Grave, thy conquering glory?

  Where's thy sting, thou phantom Death?

  Soon thy jaws, restrained from chewing,

  Must disgorge their ransomed prey;

  Man first gave thee power to ruin;

  Man, too, takes that power away.

2. I am Alpha, says the Saviour,

  I Omega likewise am!

  I was dead and live for ever,

  God Almighty and the Lamb.

  In the Lord is our perfection,

  And in him our boast we'll make;

  We shall share his resurrection,

  If we of his death partake.

3. Ye that die without repentance,

  Ye must rise when Christ appears;

  Rise to hear your dreadful sentence,

  While the saints rejoice in theirs:

  You to dwell with fiends infernal,

  They with Jesus Christ to reign;

  They go into life eternal,

  You to everlasting pain.

BY Joseph Hart

Jesus Wept

John 11:35.

1. Who is this in silence bending
O’er a dark sepulchral cave?
Sympathetic sorrow blending
With the tears around that grave?
Christ the Lord is standing by,
At the tomb of Bethany.

2. Jesus wept! those tears are over,
But His heart is still the same;
Kinsman, friend, and elder brother,
Is His everlasting name.
Savior, who can love like Thee,
Gracious one of Bethany?

3. When the pangs of trial seize us,
When the waves of sorrow roll,
I will lay my head on Jesus,
Refuge of the troubled soul.
Surely, none can feel like Thee,
Weeping one of Bethany!

4. Jesus wept! and still in glory
He can mark each mourner’s tear;
Loving to retrace the story
Of the hearts He solaced here;
Lord, when I am called to die,
Let me think of Bethany.

5.Jesus wept! that tear of sorrow
Is a legacy of love;
Yesterday, today, tomorrow,
He the same doth ever prove.
Thou art all in all to me,
Living one of Bethany.

John Ross Macduff (1818-1895)