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“Some…” (1 Timothy)

In his first letter to Timothy, the Apostle Paul refers several times to what “some” are doing. Certain ones were a concern to Paul because they had turned aside from the truth. Timothy is urged to “charge some that they teach no other doctrine” (1:3). For error to creep into the church, it only takes some. Taken together the references yield the SUM of apostasy.

1:6 – “Some having strayed…”

1:19 – Some…concerning the faith have suffered shipwreck.”

4:1 – “Some will depart from the faith.”

5:15 – “Some have already turned aside after Satan.”

5:24 – “Some men’s sins are clearly evident…those of some men follow after.”

6:10 – “Some have strayed from the faith in their greediness.”

6:21 – “Some have strayed concerning the faith.”

Jesus Is All The World To Me (Quick Thoughts on a Hymn)

Will Lamartine Thompson (1847-1909) wrote the words and music of this hymn in 1904. The tune he named “Elizabeth,” after his wife. Otherwise, we know little of the origin of the hymn.

Thompson was a trained musician, who studied at the Boston Conservatory of Music, and also over in Leipzig Germany. He founded the Will L. Thompson & Company publishing firm, creating and editing many musical publications. “Softly and Tenderly” is another of his hymns. He visited Dwight Moody, when the great evangelist lay dying, and Moody said, “Will, I would rather have written ‘Softly and Tenderly Jesus Is Calling’ than anything I have been able to do in my whole life.” Thompson wrote both sacred and secular music, but his greatest joy was composing and singing songs about his Lord.

My Saviour’s Love (Quick Thoughts on a Hymn)

This song was written by Charles Gabriel in 1905. Gabriel grew up on a farm in Iowa, where he taught himself to play the family’s pump organ. With his great musical gifts, by the age of 16 he was conducting singing schools. He went on to create both words and music for many songs, and edited a number of song books. Charles Gabriel was the most popular gospel song writer of the Billy Sunday era (around 1910-1920). Sometimes he published hymns under the pen name Charlotte G. Homer.

The song in question, which depicts the scene in Gethsemane, begins, “I stand amazed in the presence / Of Jesus the Nazarene, / And wonder how He could love me, / A sinner, condemned, unclean.” Some hymn books omit the third verse of this hymn (based on Luke 22:43): “In pity angels beheld Him, / And came from the world of light / To comfort Him in the sorrows / He bore for my soul that night.”

Now, a personal opinion from a long-time song leader. This beautiful hymn is difficult to handle properly. The reason is the tune is so singable. It just gallops along, seeming to pick up speed as it goes. However, a bouncy, sprightly style is totally at odds with many of the lyrics. Gabriel is depicting one of the most solemn and awesome moments in the life of Christ–when He agonized over the terrible weight of sin He was to bear.

To me it borders on blasphemy to race along in a jolly way with, “For me it was in the garden / He prayed, “Not My will, but Thine;” / He had no tears for His own griefs / But sweat drops of blood for mine.” I prefer to slow things down, and have the congregation sing this hymn quietly and prayerfully. (If you have folks who can carry a part, why not try singing at least a verse without the instrumental accompaniment.) Then, the tempo and the volume can be picked up for the last verse, “When with the ransomed in glory…etc.” As I say, a personal opinion!

O That Will Be Glory (Quick Thoughts on a Hymn)

For one individual, a bright smile almost became a trademark. At the beginning of the last century, a cheerful old man named Ed Card was superintendent of the Sunshine Rescue Mission in St. Louis, Missouri. Ed was a radiant Christian who always seemed to be bubbling over with the joy of the Lord. His glowing smile, and a habitual expression, earned him the nickname “Old Glory Face.” During meetings at the mission, the one safety valve for all his pent up enthusiasm was the word “Glory!” (to him meaning “Wonderful!”). He often just exploded with it, in the middle of a sermon or a prayer. As author Ken Osbeck notes, “He praised the Lord, not with many words, but with one word repeated many times!” When he prayed, he would inevitably end with thoughts of meeting his Saviour in heaven, saying, “And that will be glory for me!”

Charles Gabriel (1856-1932) was a good friend of Mr. Card’s, and he wrote the hymn “O That Will Be Glory” around 1900, in honour of the superintendent’s shining testimony. It begins, “When all my labours and trials are o’er, / And I am safe on that beautiful shore, / Just to be near the dear Lord I adore, / Will through the ages be glory for me.” The superintendent’s joyful anticipation of meeting Christ is reflected throughout the song. Like the Apostle Paul, Ed Card was one of those who “loved His appearing” (II Tim. 4:8). They both looked forward to the day of Christ’s return, and to an eternity with Him. The old man had the privilege of singing Charles Gabriel’s hymn himself, just before he died. He was thrilled to think that his Christian life had been an inspiration to others.

“But as for the cowardly…”

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Question: What does it mean when it says in Revelation 21:8 that the “cowardly” will be consigned to hell? (Could most of us, even as Christians, not be accused of this to some degree, and at certain times?)

Answer: Revelation 21:8, in the NKJV states, “The cowardly…shall have their part in the lake which burns with fire and brimstone, which is the second death” The word (in Greek deilos) is translated “fearful” in the KJV. It means timid, cowardly. It is never used in a good sense. (On the other hand, phobos, another Greek word for fear, sometimes is–e.g. to refer to the reverent fear of God).

As a number of commentators suggest, the word is used here in a certain restricted, moral sense. The Expositor’s Bible Commentary observes, “Not having steadfast endurance, they are devoid of faith….Thus they are linked by John to the ‘unbelieving’ and ‘vile’ [abominable].” The contrast between this kind of fear and faith is also sharply drawn by the Lord Jesus when He says, “Why are you so fearful [deilos]? How is it that you have no faith?” (Mk. 4:40). The fear of which John is speaking in Revelation is that which is found in the absence of faith.

The verse is not suggesting some kind of salvation by works. (I.e. “Don’t do this and you will be safe.”) Rather, it is describing things in evidence in the lives of unbelievers. Christians can certainly be fearful and cowardly at times. But that does not qualify them for the lake of fire. The text is describing behaviour that characterizes the unsaved because it flows from an unregenerate heart. Fear of losing their reputation, or fear for their personal safety, or dread of some other consequence has kept them from turning to Christ in the first place. Charles Ryrie states, (The Ryrie Study Bible): “Those whose lives can be characterized in these ways will be cast into the lake of fire, because they have shown themselves to be unbelievers.”

The unsaved may show a temporary and superficial enthusiasm for the things of God. But when testing times come, their apparent faith collapses–often through exactly the kind of fear spoken of in this text. On the other hand, the steadfastness of truly born again individuals is a byproduct of their relationship with God. In Hebrews the Lord says, “‘If anyone draws back [shrinks back fearfully], My soul has no pleasure in him.’ But [says the writer] we are not of those who draw back to perdition, but of those who believe to the saving of the soul” (Heb. 10:38-39). (Again notice how fear and faith are antithetical.)

The context of Revelation 21:8 makes a contrast between Christians and non-Christians. “He who overcomes shall inherit all things, and I will be his God and he shall by My son. But the cowardly…shall have their part in the lake which burns with fire…” (Rev. 21:7-8). John characteristically calls born again believers “overcomers.” In his first epistle he says, “Whatever is born of God overcomes the world….Who is he who overcomes the world, but he who believes that Jesus is the Son of God?” (I Jn. 5:4-5). Paul uses the same Greek word when he says that absolutely nothing can separate the Christian from the love of Christ. “In all these things we are more than conquerors [abundant overcomers] through Him who loved us” (Rom. 8:37). God is not consigning to eternal fire Christians who exhibit timidity in some circumstance. He is describing a prevailing condition of soul common in the unsaved, itself an evidence they are unregenerate.

Faulty Hearing

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James 1:22 tells us, “Be doers of the Word, and not hearers only, deceiving yourselves.” It is sad to think that many who fill the pews of our churches week by week hear the truth, but do not personally assimilate and apply it. Hearers who do not become doers may fall short for one of the following reasons:

hearers
  1. They are Sacramental Hearers. They think hearing is enough, in itself. They feel the ritual of attending church, singing the hymns, and listening to the preacher, will give them a restorative dose of religion, with no further commitment needed on their part (cf. Isa. 1:10-15).
  2. They are Selective Hearers. They hear only what they want to hear, and what affirms them in their present condition and behaviour. A variation of this is the reinterpretation of what is heard to conform to the listener’s own preconceived notions (cf. I Kgs. 22:6-8)..
  3. They are Surrogate Hearers. Being blind to their own faults and failings, they think of all the people who need the message–except themselves. Someone has described this as handling the truth with a pitchfork, rather than a rake (cf. II Sam. 12:1-9).
  4. They are Sporting Hearers. They enjoy hearing for its entertainment value, and have an emotional reaction to what is heard. But when the moment is past they return to other things, and the Word is crowded out of their thoughts (cf. Ezek. 33:30-32).

God’s Anatomy

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Although we know God is a spirit Being (Jn. 4:24), the Bible–especially in its poetical sections–makes use of a figure of speech that is called anthropomorphism to portray God’s actions, ascribing to Him the physical attributes of human beings. It is picture language that puts spiritual realities into concrete terms we can more easily visualize and grasp. An example of this is Psalm 17. Note the parts of the body David uses to express various truths about the Lord.

  1. God’s ear (vs. 1, 6)–He hears and answers prayer
  2. God’s eyes (vs. 2)–He is fully aware of what happens to us, and of any injustice suffered
  3. God’s lips (vs. 4)–God has revealed Himself and His will through His Word
  4. God’s hand, or right hand (vs. 7, 14)–God graciously gives us what is needful and more
  5. God’s pupil (“apple,” KJV) in His eye (vs. 8)–we are precious to God
  6. God’s wings (vs. 8–not a human figure, but still physical)–God will protect us
  7. God’s sword (vs. 13)–God’s active intervention to defend His own
  8. God’s face (vs. 15)–God’s presence and fellowship, our greatest satisfaction

The Importance of a Thing

The importance of a thing to us can often be measured by what we allow to interrupt it, or divert us from it.

It is recognized there is an aspect of personal choice and discernment here which prevents us from making sweeping judgments in individual cases. Circumstances sometimes affect a change in plans. However, as a pastor I have sometimes been saddened–and frustrated–by the alibis some gave me for not doing right. Like the ones in Jesus’ parable, “they all with one accord began to make excuses” (Lk. 14:18).

A case in point: The person who says, “I missed church last Sunday because we had company drop in.” (My response sometimes is, “Why didn’t you bring them along?”) When I was growing up, if this happened, my father would simply say to the visitors, “We’re going to church now. You’re welcome to come with us. Or else make yourselves at home, and we’ll be back in a couple of hours.”

Another frequent excuse is, “We had to take my son to his baseball game” (or whatever the seasonal sport may be). But why, in the first place, would you involve your son in a league or tournament that would keep him from the house of God? Do you want your children to grow up thinking church is something we “do” if there’s nothing else to do?

  1. What keeps you from the daily reading of God’s Word? (Job 23:12; Ps. 119: 103, 127)
  2. What keeps you from consistent fellowship with the Lord in prayer? (Ps. 42:1; 63:1)
  3. What keeps you from regular attendance at the house of God? (Ps. 122:1; Heb. 10:24-25)
  4. What keeps you from witnessing and faithfully serving the Lord? (I Cor. 9:16; II Cor. 5:14-15)

Views & Reviews: The NET Bible

The NET Bible is available on the Internet, free of charge. (It would be a good idea to bookmark the address–and perhaps even put an icon on your desktop, as I have done–so you can refer to the work easily.) When you go to the site you will see that you can call up any verse in the Bible and find a fresh translation, with lots of helpful explanatory notes. This Bible claims to be, “a translation done by evangelicals whose highest commitment is to represent the meaning of the text as accurately as possible.” Not all will agree that the result always lives up to this, but it is helpful more times than it is not.

Dr. Charles Swindoll says, “There are many wonderful things I could say about the NET Bible, but the most important is this: the NET Bible is a Bible you can trust. The translation is clear, accurate, and powerful. And the notes, those wonderful notes! They bring to the layman scholarly insights and discussions that have up till now been accessible only to those trained in the biblical languages.”

Check out this useful tool at: The NET Bible (Lumina)

More on Bible Versions

Editor’s Note: This post was originally written in 2006, and so the conversation has continued, and newer versions have become available. But with that in mind, some of the principles will still be useful for you to think about. See also Choosing a Bible.

Wise King Solomon once said, “Of making many books there is no end” (Ecc. 12:12). He might well have been talking of English versions of the Scriptures. For about three centuries the Authorized (or the old King James) Version of 1611 (the OKJV) was the Bible used by the Protestant church. But during the last century there has been virtually an explosion of translations and paraphrases, each claiming its own distinctions and benefits. It is impossible in a brief note to argue the pros and cons of which English Bible is best. For some this is a heated topic on which they hold a narrow and dogmatic view. Even a thorough discussion of the subject would not change their thinking. However, let me make a few comments to explain my own position.

No English translation is flawless. But some are definitely better than others. In this newsletter, and on the Wordwise website, the New King James Version is used almost exclusively. The New Testament of the NKJV was produced in 1979, with the whole Bible made available three years later. I like it because it is consistently clear and accurate. And though the English has been updated for the modern reader, it retains much of the phrasing and word order of the OKJV, so those who use the latter can follow easily when it is read. Many today use the New International Version (NIV). It is certainly very readable, but I find it paraphrases too often, giving us an opinion about the text, rather than the actual text. I prefer a more literal rendering of the original languages. If I were not using the NKJV, I would likely choose the New American Standard Bible (NASB) for study and preaching.

I recognize there are some who insist on using the “King James only.” They believe the OKJV is always correct and accurate–some even going so far as to consider it inspired and infallible Scripture. But I simply cannot agree. There have been numerous revisions of the 1611 text over the years, and the version most often used today was produced in 1769. (So it must be asked which OKJV is the inspired and infallible Bible?) Even the 1611 translators admitted that “some imperfections and blemishes” might be found in their work. Men such as John Wesley and Charles Spurgeon spoke similarly. And John William Burgon, a critic of Westcott and Hort’s revision of 1881, said, “We do not, by any means, claim perfection for the Received Text.”

Without question some benefits have been lost with the proliferation of versions. Bible memorization and the congregational reading of the Scriptures have suffered. On the other hand, the many versions have their use in Bible study, especially for the reader who lacks a knowledge of the original languages. A comparison of several translations or paraphrases will often give a better understanding of the text. Though we cannot dictate which Bible others must use in most settings, there is value in encouraging God’s people to choose the best version possible. In the church, it will benefit the listener if he has before him the version being used in the pulpit. If pew Bibles are provided, this should be kept in mind.

Certainly, I would strongly advise people to steer clear of a paraphrase for regular reading. (In a paraphrase, the translator expresses the meaning, phrase by phrase, in his own words, as opposed to seeking the most accurate rendering of the words used in the original Hebrew or Greek text). Yes, there are figures of speech and unique constructs in the original languages which must be accommodated. But getting as close to the wording of the original is possible is to be preferred. According to the Lord Jesus, not only the words of Scripture were divinely inspired, and therefore completely authoritative, but also the letters of each word, and even the parts of each letter (Matt. 5:18)!

Many of the modern versions seem intent on bringing the text of the Bible down to the level of all, even if it will mean a misrepresentation of the original. An insightful criticism of this practice has come from a rather unexpected source. In the May 1990 edition of the Reader’s Digest, Prince Charles is quoted as follows: “It should not be our task to express our worship (whether in word or song) in terms of the lowest common denominator. We exalt the separateness of God by unique expression reserved only for Him….A good many changes were made [in modern Bible versions] just to lower the tone, in the belief that the rest of us wouldn’t get the point if the Word of God was a bit over our heads. But the Word of God is supposed to be a bit over our heads. Elevated is what God is.” Well said!

The misguided tinkering of modern translators is both wrong and dangerous. Often it is motivated by a desire to make God’s Word acceptable to those following the fashion of the day. A couple of examples.

A few years ago the concern was that some would find the message of the gospel too violent and gory because of the Bible’s many references to the shed blood of Christ. Thus, in Today’s English Version (1966), “having now been justified by His blood” (Rom. 5:9, NKJV) becomes “By his death we are now put right with God,” and “you were…redeemed…with the precious blood of Christ” (I Pet. 1:18-19, NKJV) becomes, “You were set free by the costly sacrifice of Christ.” That which to God is “precious” has been wrenched from the text because it might offend some. The words of the Apostle Paul are relevant here: “Do I seek to please men?…If I still pleased men, I would not be a bondservant of Christ” (Gal. 1:10).

More recently, an insistence on absolute gender equality has caused some to alter references to “brethren” and the like. Paul’s “I beseech you therefore, brethren…” (Rom. 12:1, NKJV) has become, “Brothers and sisters…I encourage you…” (God’s Word, 1995), and “Dear Christian friends, I plead with you…” (New Living Translation, 1996). The audacity of the former in describing itself officially as “God’s Word,” and of latter in calling itself “living” (which the Word of God is, Heb. 4:12), is most troubling–in view of the fact that Paul never mentions “Christian friends,” or “sisters.” And it would seem to come perilously close to adding to the Scriptures, a practice condemned in both the Old and New Testaments (Deut. 4:2; 12:32; Prov. 30:5-6; Rev. 22:18-19).

It is hoped these few thoughts will aid you in settling on a clear and reliable text of Scripture for daily use.

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