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;

If angels sang a Saviour’s birth

The words beginning “If angels sung a Saviour’s birth” first appeared in 1707 in The Divine Companion, 2nd edition, by Henry Playford. I have not found the 2nd edition, but the 1722 4th edition has these words in eight stanzas, Common Meter, Hymn III, “An Hymn for Easter-Day,” on page 20. It is unclear who wrote these words.

The first stanza of hymn is popularly paired with Joseph Stephenson’s great fuging tune Milford. Many folks, used to hearing only the first stanza in The Sacred Harp 1991 Edition, think of this as an hymn for Christmas. The entire context, however, shows only the first two lines of the first stanza relate to the birth of Jesus. The rest is about his resurrection and resurrection in general.

1. If angels sung a Saviour’s birth,
On that auspicious morn,
Then let us imitate their mirth,
Now He again is born.

2. He frail mortality shook off,
Puts incorruption on;
And he that late was crowned in scoff,
Now fills the eternal throne.

3. Grieve not, vain man, who mortal art,
That thou to earth must fall;
It was his portion, ’twas the part
Of him, who made us all.

4. Himself he humbled to the grave,
Made flesh, like us, to show,
That we as certainly shall have,
A resurrection too.

5. Let Heav’n and Earth in contract joined,
His boundless mercies sing;
Ev’n Hell does now a conq’ror find,
And death has lost his sting.

6. If when in Eden, Adam fell,
The whole creation groan’d;
The whole creation, sure should smile
Now justice is atoned.

7. Hence all ye faithless, far away,
That this great mystery slight;
They that deny an endless day,
Will find an endless night.

8. Beyond times short and scanty bounds
The soul shall surely live;
But when the last loud trumpet sounds,
You’ll then too late believe.

This following stanza has been added in some books, though it is not part of the original:

Then with perpetual hymns, let Christ,
Who from the dead was raised,
With Father and the Holy Ghost,
Eternally be praised.

Joseph Stephenson (1723-1810) was a singing master in Dorset, England. He produced a song book titled Church Harmony, Sacred to Devotion, which went through several editions. The original title of the tune was Easter Hymn, and was probably changed to Milford by American publishers.

Right on time

Right on time.

John 11:17, 39.

17 Then when Jesus came, he found that he had lain in the grave four days already. … 39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.

Introduction: 

The sickness and death of Lazarus shines a bright light on the fact of Jesus being an “on-time God.” We are creatures of time, but time is putty in the hands of God. By man’s standards and calculations, Jesus arrived at the tomb of Lazarus four days late. However, with a long look of faith, may we study, see, and believe that Jesus arrived right on time! A popular inspirational or spiritual song is “He’s an on- time God.” “[Jesus is] an on-time God, yes, he is. He may not come when you want him, but he’ll be there right on time. He’s an on-time God, yes, he is.”

1. By the time Jesus came to Bethany, Lazarus had been dead four days.

• He came four days late, right on time. His not coming when they wanted him:

o Was not because he did not know. Mary and Martha sent him a message, verse 3.

o Was not because he did not care. Jesus loved Martha and Mary and Lazarus, verse 5.

o Was not because of the circumstances. He stayed in place for two more days, verse 6.

o Was not because he could not do anything to help. He could have healed him, verses 21 and 32.

2. By the time Jesus came to Bethany: 

• Lazarus was dead & buried (v. 17)

• Martha & Mary were distraught (vs. 21, 32)

• Friends had gathered to comfort them (v. 19)

• The disciples were confused (vs. 7-16).

3. When Jesus spoke to Martha & Mary, they testified their belief in him.

• They believed Jesus could have healed him, verses 31, 32.

• They believed Jesus was Israel’s Messiah and God’s Son, verse 28.

• They could not quite believe that Jesus had arrived right on time.

• They are about to see Jesus “do exceeding abundantly above all that [they could] ask or think” Ephesians 3:20

4. When Jesus came to Lazarus’s tomb, he spoke life into the dead.

• If Jesus had arrived early, he could have merely healed Lazarus. Verses 31, 32.

• Since Jesus arrived right on time, he raised Lazarus from the dead! Verse 43.

• John 5:25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.

Conclusion:

We walk by faith and not by sight. By faith may we see, understand, and believe that Jesus is an on-time God. He may not come when you want him, but he’ll be there right on time. Jesus came to his own, right on time. When he sprang from Mary’s womb in a stable in Bethlehem, he arrived right on time. Paul said, “When the fulness of the time was come, God sent forth his Son, made of a woman.” Jesus grew up in the carpenter’s home and was subject to his parents, till in his purpose he came to reveal himself, he went to be baptized of John in Jordan right on time! “Behold the Lamb of God, which taketh away the sin of the world.” When Jesus came to Lazarus’s tomb, it may have seemed like he was four days late, but he was right on time! Jesus said he came into the world to seek and to save that which was lost, and to give his life a ransom for many. Six days before the Passover, Jesus rode into Jerusalem on a colt the foal of an ass, right on time! The people strewed branches before him and cried, “Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.” When he was sufficiently ready, he was arrested and tried. The Jews thought they had achieved exactly what they wanted; Pilate and the Roman authorities thought they were in charge of things. But when they nailed Jesus to that old rugged cross, then slammed that cross into the ground, so that he hung between heaven and earth, they did it right on time! Jesus hung between heaven and earth from the third hour to the sixth hour, and from the sixth hour to the ninth hour a thick darkness engulfed the earth, and in the ninth hour Jesus cried out with a loud voice of victory, “It is finished” – right on time. They took Jesus down from the cross, laid him in a borrowed tomb, “as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.” The first day, the first night, sadness reigns. The second day, the second night, all is silent. The third day, the third night passes, and when he fulfilled had three days and three nights, Jesus came up out of that tomb, right on time! For forty days he showed himself alive by many infallible proofs, then in the presence of his disciples ascended back into heaven, right on time! He left them with this blessed promise, “I will come again.” The angels said “why stand ye gazing up into heaven? this same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” Fifty years. No return. One hundred years pass. One thousand years pass. Two thousand years pass. Scoffers and mockers, unbelievers all, ask  “Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.” Oh, but things will not continue as they were. One day Jesus will split the eastern sky. We are looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ, and I assure you, brothers and sisters, by the authority of God’s word, and by the coming of our Lord Jesus Christ, he is coming back RIGHT ON TIME!

Comfort one another with these words. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

Arrogantly assuming Academic Elevation

In a Facebook group dedicated to the subject of “New Testament Textual Criticism,” a contributor using the name Stephen Ford posted a criticism of the Gospel accounts of the resurrection of our Lord Jesus Christ. Probably an atheist or agnostic (since he speaks of Christians in the 3rd person), his primary aim is to show that “The fact that the 4 gospels’ portrayals of the Easter story do indeed contradict each other…calls into question the essential reliability of the narratives as historical or eyewitness sources.”[i] At the moment I bypass the fact that Ford is merely regurgitating claims that have been reliably answered multitudes of times. What I want to notice is a peculiar, or particular, example of the arrogance of some textual critics. The names are changed to protect the guilty, and the particular group is not named because I respect the creator of the group (who was not involved in the exchange).[ii] 

The post was wrongly placed in this group because Stephen Ford does not (hopefully now, “did not”) understand the difference between New Testament textual criticism and criticizing the New Testament.[iii] When challenged for being “off topic,” he replied, “Pointing out discrepancies in a text is a criticism of the text, is it not?” Eventually, this led to mocking on the part of two text critics (and the moderator, who may also be a text critic).  

Boyd Stevens wrote: “If one doesn’t know what textual criticism is, it’s hard to take serious the entire post above.” The moderator who called attention to it being off topic agreed with Stevens (yet continued to leave the post up for commenting).[iv] 

Mitchell Timmons agreed: “I mean, the basic meaning of Textual Criticism is something that one learns about in Bibliology 101.”

J. Phillips correctly pointed out to Ford, “The sorts of discrepancies you see in the accounts are exactly what you see in real historical reporting. There are no actual contradictions.” Also, an exchange developed between Ford and a defender of the resurrection accounts, to which text critic Timmons looked down disgustedly and replied, “oh boy...”

Now, I understand that the post did not belong in this group, based on the criteria of what for and why the group exists. However, the particular moderator chose to leave it up for discussion before deleting it, to make an example as an illustration of people not knowing what text criticism is. Fair enough, I suppose. However, the mockery misses the point of truth by a mile. It is not that Ford does not know what text criticism is – but that he does not believe and misunderstands the Bible itself. You don’t have to be a text critic to harmonize and believe the Gospel accounts of the resurrection.

The comments of text critics Stevens and Timmons illustrate the arrogance of the Academy, the uplifting of the universities, and smirk of the scholastics. Knowing and understanding the biblical truth of the resurrection has nothing to do with knowing what the definition of text criticism is. Plenty of lay church members who know their Bibles “inside and out” and yet know little to nothing about text criticism. They understand the resurrection historically and theologically. You do not have to know what text criticism is to know what the Bible teaches,[v] however arrogantly some academics assume they know it all – and that you must bow before them if you wish to know it all. These text critics and the moderator do not get an “A” for effort, should go directly to jail, do not pass go, and do not collect $200!

• “Don’t let your boy’s schooling interfere with his education.” – Grant Allen
• “Pride brings a person low, but the lowly in spirit gain honor.” Proverbs 29:23

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[i] This likely is his real name, since he linked to an article “Conflicting Details in the Easter Story” on his blog.
[ii] And does not himself usually play the scholar card.
[iii] Textual criticism is the study of a literary work that aims to establish the original text, including the analysis of the transmission of said text from its origin to the present. Bart Ehrman explains it this way: “Textual criticism is the attempt to establish what an author originally wrote whenever there is some uncertainty about it. For example, if Dante wrote the Inferno by hand, and we don’t actually have the hand-written copy he produced, and different surviving copies of the work have differences among them – which one is most like what he actually wrote?”
[iv] The thread was closed after staying up for reading and commenting 48 hours. In contrast, some moderator in that same group quickly closed a critique of Mark Ward’s KJV Parallel Bible website – even though both Ward and leading evangelical text critic have called it “A New Tool for Teaching Textual Criticism to English Speakers” (therefore patently relevant to the group’s purpose).
[v] Unless they are wrong in constantly claiming their work affects no major Bible doctrine.

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.

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.

Decoration days

For us June is a month full of homecomings – cemetery decoration days, and gathering funds for upkeep. In acknowledgement of that, a poem from 2010.

In a graveyard. (February 12, 2010).

1. Gone but not forgotten
Engraved upon the stone,
But the stone was broken
And lying all alone.

2. Who here beneath the ground
Sleeps in this silent tomb?
And shall we, too, be found
In such a lonesome gloom?

3. Gone and soon forgotten
As mem’ries fade away
Time goes on a-marching
And night replaces day.

4. Lying, unremembered—
Yes, O, how sad to see!
Nay, how glad unnumbered,
If God remember thee!

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.

Review of “Risen”

Looking for some suitable entertainment for my grandchildren, I am inspecting a site called Pure Flix, which offers a 7-day free trial. Their menu includes Veggie Tales, a Christian animated series for children. According to their site, it “is the worldwide leader in selecting and streaming faith and family-friendly media that changes lives, inspires hearts and lifts the spirits of members like you and those you love.” Because it is the Easter season of the year, they are presently promoting a movie called “Risen.” I decided to watch it.

“Risen” is a 2016 biblical drama starring Joseph Fiennes as Clavius Aquila Valerius Niger, a Roman Tribune (tribuni militum). It offers an interesting plot – Pilate instructs this military officer to investigate the rumors of Jesus’s resurrection, and to locate his missing body. This movie follows the trek of Clavius. He initially tries to break the conspiracy of the disciples of Jesus stealing his body from the tomb. The deeper he digs, the more he finds confusion. The stolen body theory does not fit the facts. He no longer knows what to believe.

One Christian reviewer describes “Risen” as historical fiction that is “largely harmonious with the Gospel story.” It follows the theme of the story of Clavius. The resurrection is the primary focus, but it avoids making Jesus and his disciples the main characters. Considered strictly as a movie, I enjoyed it. The acting was good, and the film well done. Nevertheless, I struggle to enjoy a historical biblical movie. My own biblical understanding brings out the critic in me, and I suppose rightly so, finding things here that do not fit the gospel narrative. As Jesus is about to ascend to heaven, he begins his discourse with a quotation taken from John 14, “I go to prepare a place for you.” Also, Clavius has gone with the disciples to meet Jesus at Galilee. Obviously necessary to the plot of the movie, which is presented from Clavius’s point of view, but clearly unbiblical.

Finally – and I should have dealt with this before getting caught up in the idea of watching this movie. We who believe that Jesus is “what a Saviour!” – the eternal, divine, all-holy, Son of God – must always be disappointed with any theatrical depiction of Jesus. It just cannot measure up. Truly, is it a good or even biblical idea to hire a man to play Jesus?

I am afraid of you

Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain. Galatians 4:10-11

Over the Easter season – seeing how Baptists have added “days, and months, and times” to their once very simple “form” of worship – the above verses came to mind. During his second journey Paul, with Silas and Timothy, visited the region of Galatia (Acts 16:6; Galatians 4:13). He returned on his third journey, strengthening the disciples (Acts 18:23).[i] He preached a simple and straightforward gospel of Christ crucified (Galatians 3:1-3). This letter to the Galatians is occasioned by false brethren who perverted the gospel, adding law, works, “days, and months, and times, and years.” The Galatians had received the word by faith, moving from Gentile idolatry to Christianity. Through false teaching, they moved then toward Judaism. Now Paul was afraid; afraid they had fallen away from the grace of God to a teaching of salvation by works (Galatians 1:6-9).

Baptist friends, I am afraid of some of you. No, you probably will not admit to teaching works instead of grace. Yes, you add to the simple faith of Baptists, looking here and there to see what others have to offer – what days, months, and times they keep.[ii]

A Southern Baptist pastor recently called the week from Palm Sunday to Easter Sunday “the holiest week of the Christian calendar.” An independent Baptist pastor recently related that in his lifetime he had “celebrated” all of the following during “Passion Week.”[iii]

Palm Sunday, Daily Devotional (adult) or Coloring page (children), Maundy Thursday Communion, Foot Washing/Anointing, Tenebrae Candles, Sit alone in Darkness, Thursday Night Prayer Vigil, Seven Sayings on the Cross, Good Friday, Stations of the Cross, Jewish Pesach Supper, Fast/Pray Saturday, Sunrise Service, Easter Worship, Church breakfast, Easter Egg Hunt, Walk thru Jerusalem (Vignettes of passion story).

Oh, my! I’ve been around awhile, and still had to look up some of this stuff.[iv] Other parts of the whole “season” include Clean Monday (Greek Orthodox), Mardi Gras, Ash Wednesday, Lent, Easter Vigil, and who knows what else.

Let’s look to the Bible as our rule of faith and practice. That is what we claim to believe. If we want days, and months, and times, and years, what do we find in the Bible? Our “church calendar” is based on the Lord’s week – six days of labour and one day of rest (i.e. gathering to celebrate the Lord’s day, sing, worship, fellowship, and study the word). Every Lord’s day, by its very nature, is a celebration of the Lord’s resurrection. We do not recognize one Sunday out of 52 as more holy than the other 51 Sundays.

If we want ritual or ceremony, what do we find in the Bible? How about baptism, a picture of the death, burial, and resurrection of Jesus Christ. The Lord’s supper, a memorial of his body and blood given for us. Want more things to do? If so, check the Bible. You might find something that is not a fabricated ritual. How about washing one anothers’ feet? I have found that some of the most aggressive opponents of old-time Baptist feet washing nevertheless taken hook, line, and sinker for feet washing when included in a Maundy Thursday service. Maybe if it looks like a theatrical production, it suits!?

May the Lord help us who are true Baptists, who wish to be true Baptists, to find the Old Paths and walk therein.

“Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.”

 “Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name’s sake.”

“Help us, O Lord our God; for we rest on thee, and in thy name we go against this multitude. O Lord, thou art our God; let not man prevail against thee.”

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[i] Galatia is also mentioned in 2 Timothy 4:10 and 1 Peter 1:1.
[ii] Such as Lent, which I have addressed HERE, HERE, and HERE.
[iii] He wrote, “I have personally either done these or witnessed them done in Baptist Churches.”
[iv] The only observances I grew up with was a recognition of Easter Sunday, and the Easter egg hunt. In church itself, Easter usually elicited a sermon on or related to the resurrection of Jesus Christ. Hunting Easter eggs was not a church sponsored event, but the church people did not oppose children doing it, that I recall, and many were involved in organizing it for family or community. Incidentally, we never bought into the “Good Friday” timing of the crucifixion.

A List of Resurrections

On his site, Peter Goeman gives the following “Full List of Resurrections in the Bible.” I think this is a helpful list, though perhaps a bit colored by his eschatology. Follow the link to read some of his discussion about the list.

• Resurrection of the widow’s son in Zarephath (1 Kgs 17:17–22)
• Resurrection of the Shunammite’s son (2 Kgs 4:18–37)
• Resurrection of the man thrown into Elisha’s grave (2 Kgs 13:20)
• Resurrection of Jairus’ daughter (Mark 5:41)
• Resurrection of the young man at Nain (Luke 7:14)
• Resurrection of Lazarus (John 11:38–44)
• Resurrection of unknown saints during the crucifixion (Matt 27:52–53)
• Resurrection of Christ (Matt 28:1-6)
• Resurrection of Tabitha/Dorcas (Acts 9:36–42)
• Resurrection of Eutychus (Acts 20:7–12)
• Resurrection of the Church (i.e., Rapture, 1 Thess 4:13-18; 1 Cor 15:23)
• Resurrection of the Two Witnesses (Rev 11:7–11)
• Resurrection of Old Testament Saints and Martyrs (Revelation 20:4)
• Resurrection of the Wicked (Revelation 20:5)

Note: Matthew 27:53 says “came out of the graves after his resurrection.”

The Gospel

The gospel is sublime, but also simple. Succinctly, the gospel is the death, burial, and resurrection of Jesus Christ according to the Scriptures.

For I delivered unto you first of all that which I also received, 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: 1 Corinthians 15:3-4

In his death, Jesus suffered the penalty of sin. The wages of sin is death. God told Adam that he would die if he ate the fruit that God forbid. Jesus suffered this penalty when he died on the cross. (Genesis 2:17; Ezekiel 18:4, 20; Romans 5:12; Romans 6:23; 1 Corinthians 15:56)

In his death, Jesus substituted himself for sinners. His death was substitutionary, or vicarious (experienced in the place of others). Jesus was born sinless. He lived a sinless life. He was without sin. Since the wages of sin is death, death had no valid claim on him. His death was in our place. (2 Corinthians 5:21; Hebrews 4:15; 1 Peter 2:21-22; 1 Peter 3:18)

In his death, Jesus satisfied the justice of God. Animal sacrifices were not sufficient to atone for man’s sin. The substitutionary death of Jesus the Son of God was sufficient. It satisfied the righteousness and justice of God totally, once for all. (Isaiah 53:5-6, 10-11; Hebrews 10:4, 10-14; 1 Peter 2:21-22; 1 John 2:2; 1 John 4:9–10)

In his burial, an act related to the process of dust returning to dust (though not for him), Jesus was one with sinners. His burial is the hinge pin between death and resurrection, assuring us that both occurred – verification that Jesus was in fact dead. Experts in execution certified his death. His body was spiced and securely wrapped in burial garments. Guards watched his tomb. (Isaiah 53:9; Matthew 27:57-60)

In his resurrection, Jesus was declared or demonstrated to be the Son of God. God is satisfied, well-pleased, signified in his raising Jesus from the dead. The resurrection puts the “stamp of approval” on the birth, life, and death of Jesus Christ – indicating he was the true Messiah sent from God. He ever lives as proof that he came from heaven. (Acts 13:29-31; Romans 1:4; 1 Corinthians 6:14; 1 Timothy 3:16)

In his resurrection, Jesus is the promise of our resurrection. Our hope and expectation of life after death – rising from the grave – intricately intertwines with his resurrection. If there is no resurrection of Jesus, there is no resurrection of us. There is no hope. (1 Corinthians 15:20; 1 Corinthians 15:12-19, 21-23; 1 Thessalonians 4:16; Titus 2:13)

In his resurrection, Jesus won the victory over death. Death is man’s lot, the wages he pays for sin. In his death, Jesus crushed the head of the serpent. Then he rises victorious over death. He owns the keys of death and hell. He ever lives to make intercession for us. (Isaiah 25:8; Mark 16:6; Acts 2:24; 1 Corinthians 15:23, 51-57; Revelation 1:18)

Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: John 11:25

Easter in KJV, Acts 12:4

Joseph Rawson Lumby was a member of the revision committee and worked with Westcott & Hort on the Revised Version. As co-editor of the Cambridge Bible for Schools, he edited, with commentary, The Acts of The Apostles, Chapters I–XIV in The Cambridge Bible for Schools and Colleges (J. J. S. Perowne, Gen. Ed., Cambridge: University Press, 1879, p. 147). The Cambridge Bible for Schools and Colleges is a biblical commentary set published in parts by Cambridge University Press. Lumby is obviously not King James Only, but he gives the following reason why the King James translators chose to keep the word “Easter” in Acts 12:4 – And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.

intending after Easter (the Passover)] The rendering “Easter” is an attempt to give by an English word the notion of the whole feast. That this meaning and not the single day of the Paschal feast is intended by the Greek seems clear from the elaborate preparation made, as for a longer imprisonment than was the rule among the Jews. Peter was arrested at the commencement of the Passover feast (14th of Nisan), and the king’s intention was to proceed to sentence and punish him when the feast was at an end on the 21st of Nisan.

Appearances of Jesus after His resurrection

The recorded appearances of our Lord Jesus Christ after His resurrection:

Before his ascension

• To Mary Magdalene, Mark 16:9-11; John 20:11-18.
• To Mary Magdalene, Mary the mother of James, and other women, Matthew 28:1, 9-10; Mark 16:1; Luke 24:1-10.
• To Peter, Luke 24:34; 1 Corinthians 15:5.
• To the twelve, an unspecified mention that may include Matthias, 1 Corinthians 15:5.
• To Cleopas and another disciple on the road to Emmaus, Luke 24:13-35.
• To the apostles at Jerusalem, except for Thomas, Mark 16:14; Luke 24:36-43; John 20:19-25.
• To the eleven Apostles at Jerusalem, i.e., with Thomas, John 20:26-29.
• To the disciples by the Sea of Tiberias/Galilee, John 21:1-25.
• To the apostles on a mountain in Galilee, Matthew 28:16-20; Mark 16:15-18.
• To over five hundred brethren, 1 Corinthians 15:6.
• To James the brother of the Lord, 1 Corinthians 15:7.
• To the apostles at Jerusalem before his ascension, Mark 16:19-20; Luke 24:50-53; Acts 1:3-12; 1 Corinthians 15:7.

After his ascension

• To Paul, Acts 9:1-6; 1 Corinthians 15:8.

Some would also include the appearances of Jesus to Stephen (Acts 7:55-56) and John (Revelation 1), but these seem to be different in nature than the post-resurrection bodily appearances. Some would exclude Paul’s experience from the list as well.

Jesus is unique

Jesus is unique – existing as the only one or as the sole example; one of a kind; unlike anything else; having no like or equal; unparalleled; incomparable.

In his birth.
Jesus is pre-existent eternal God, creator of heaven and earth. He was born of a virgin, made flesh and dwelt among us. There is none other birth like it! John 1:1-3; John 1:14; Isaiah 7:14; Luke 1:30-35; Matthew 1:18-23; Galatians 4:4.

In his life.
Jesus was sent from the Father to seek and save that which was lost. He came not to serve, not to be served. Unlike every other life, his was holy, sinless, and undefiled. There is none other life like it! John 8:18; Mark 10:45; Romans 3:23; 2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26.

In his death.
Jesus had complete power or control over his death. Unlike every other death, he could retain the spirit from death, or dismiss the spirit at the moment he was finished. Further, his death was vicarious, that is, he died not for himself, for he had no sin, but he died for others. He died for sin, for sinners, to save. There is none other death like it! Ecclesiastes 8:8; Romans 6:23; John 19:30; Romans 5:8; 1 Peter 3:18.

In his resurrection.
Jesus had not only control his own death, but owned victory over death itself. He did not just rise from the dead, but is the resurrection and the life. In death and life, he is Lord of the dead and the living, and ever lives to make intercession. There is none other resurrection like it! Revelation 1:18; John 11:25; Romans 14:9; Mark 16:6; Hebrews 7:25.

The truth of the uniqueness of Jesus Christ finds expression in his eternal Godhead, his virgin birth, his sinless life, his sacrificial death, and his glorious resurrection. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

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).