This is the fourth installment of a series of articles on this subject which appeared in the "Christian Courier", published by the East Main Street Church of Christ in Stockton, California. This one appeared in the May, 1973 edition, Wayne Jackson is the editor.
The theory of premillennialism holds that Christ will return to this earth to be seated on the literal throne of David in Jerusalem. The underlying fallacy of this view is its materialistic approach to the reign of Christ. The Lord's kingdom is not a worldly, political economy as was David's, for Jesus plainly said: "My kingdom is not of this world" (John 18:36). Remarkably, the premillennialists contend that it will be!
THE THRONE OF DAVID - Isaiah prophesied that Christ would be heir to the throne of David. Says he, "Of the increase of His government and of peace there shall be no end, upon the throne of David, and upon His kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even forever" (Isaiah 9:7). Additionally, the angel Gabriel informed Mary concerning her expected Son, "He shall be great, and shall be called the Son of the Most High; and the Lord God shall give unto Him the throne of His father David; and He shall reign over the house of Jacob forever and of His kingdom there shall be no end" (Luke 1:32-33). The question is not whether Christ was to sit on the throne of David; the controversy is concerning the nature of that throne, that is, is it a physical throne? Or is it the spiritual throne of David?
That Christ's reign on the throne of David is of a heavenly, spiritual nature is manifestly evident from the following considerations.
1. The last king to reign on the Davidic throne of the Old Testament era was Jehoiachin (also known as Jecohiah or abbreviated, Coniah). In Jeremiah 22:24-30 it was prophesied that he and his seed (Judah) would be delivered into the hand of Nebuchadnezzar and cast into a foreign land (Babylon). Specifically concerning Coniah it was said: "Write ye this man childless, a man that shall not prosper in his days; for no more shall a man of his seed prosper, sitting upon the throne of David, and ruling in Judah." The issue is clear. No descendant of Coniah would ever again prosper, ruling from the literal throne of David. Now the fact is, Christ WAS of the "seed" of Jechoniah, both from a legal standpoint through Joseph (Matthew 1:12,16) and from a physical consideration through Mary (via Shealtiel). (Luke 3:27) It thus follows that Christ could never reign on David's earthly throne and prosper!
2. The prophet Zechariah prophecies regarding the Christ thusly: "Behold, the Man whose name is the Branch. From His place He shall branch out, and He shall build the temple of the Lord; yes, He shall build the temple of the Lord. He shall bear the glory, and shall sit and rule on His throne; so He shall be a priest on His throne, and the counsel of peace shall be between them both" (Zechariah 6:12-13). This passage positively affirms that Christ will function as priest and reign as king on His throne simultaneously. According to Hebrews 8:4, Christ could not act as a priest while on the earth for He was not descended from the priestly tribe (Hebrews 7:14). Since the Lord could not be a priest on earth, and since He is a priest and king jointly, it necessarily follows that His reign as king cannot be earthly in nature. Rather it is heavenly. The heavenly nature of the reign of Christ is readily apparent in that narrative known as the parable of the pounds recorded in Luke 19:11-27. The parable involves a certain nobleman (Christ) who went into a far country (Heaven) to receive a kingdom, and to return. Some citizens however, sent a message to Him saying, "We will not that this man reign over us." Finally, having received the kingdom, the nobleman returns to render judgement. From this account it is perfectly clear that: (1) The kingdom was received in Heaven (not on earth); (2) The reign was from Heaven (not from Jerusalem); (3) the return of the nobleman was after the reception of the kingdom (not prior to it). All of these facts are strikingly at variance with the premillennial concept.
3. King David was informed by the prophet Nathan: "When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy bowels, and I will establish the throne of His kingdom forever" (II Samuel 7:12-13). That this is a prediction of the reign of Christ upon David's throne is beyond question. In view of this promise David was told: "Thy throne shall be established forever" (II Samuel 7:16). (Note the application of this context to Christ by an inspired New Testament writer in Hebrews 1:5.) It is extremely significant to note in this connection that Christ is to be seated on David's throne over His kingdom while this illustrious Old Testament king is still asleep with the fathers (i.e., in the grave)! In glaring contrast to this is the premillennial notion which contends that Christ will sit upon David's throne after the resurrection of all the righteous; including David!
4. In harmony with the foregoing is Peter's declaration: "Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. And so, because he was a prophet, and knew that God had sworn to him with an oath to seat one of his descendants upon his throne, he looked ahead and spoke of the resurrection of the Christ..." (NASV). Of special importance here is the infinitive "to seat," suggesting the design of Christ's resurrection. As N.B. Hardeman so wonderfully expressed it: "Grammatically, 'to sit' is an infinitive with the construction of an adverb, carrying the idea of purpose equivalent to the following expanded form, viz.; He raised up Christ that He should sit, that He might sit, for the purpose of sitting upon David's throne. If Christ is not on David's throne, the resurrection might have been deferred until this good hour, or for ages yet to come." (Tabernacle Sermons, III, p. 37)
5. The reign of Christ on David's throne is not an event awaiting future fulfillment. The Son of God has been reigning over His kingdom since the day of Pentecost. Hear His promise to early saints. "He that overcometh, I will give to him to sit down with Me in My throne, as I also overcame, and sat down with my Father in His throne" (Revelation 3:21). Notice the past tense "sat down." Clearly, Christ is now on the throne. If it be contended that this passage speaks of Christ on the Father's throne and not David's, it need only be replied that the Father's throne and David's are Biblically the same. Solomon sat upon the throne of David (I Kings 2:12) which was in reality Jehovah's throne (I Chronicles 29:23). Hence, when Christ sat down on the Father's throne, He was on the throne of David! He is presently reigning and will continue such until all His enemies are destroyed, the last of which will be death (I Corinthians 15:25-26).
Thus, to speak of Christ on David's throne is simply to affirm that our Lord has "all authority;" that to Him has been given "all rule, and authority, and power, and dominion" (Ephesians 1:21), indeed that He exercises a regal reign characteristic of the great King that He is. (Compare Matthew 23:1 where the authority of the scribes and Pharisees who taught the Law is said to be sitting on "Moses' seat.")
Wednesday, October 31, 2012
Premillennialism (Part 3)
This is the third installment from a series of articles written about this subject by Wayne Jackson. It was published in the April 1973 edition of the "Christian Courier", published by the East Main Street Church of Christ in Stockton, California and edited by Mr. Jackson.
The doctrine of premillennialism dogmatically asserts that God unconditionally promised Canaan's land to the descendants of Abraham. Further, it is contended that the promise has never been completely granted, hence the claim is made that the Jews will eventually be restored to Palestine in order that the Abrahamic covenant might be fulfilled. Indeed, some are declaring without hesitation that with the establishment of Israel as an independent government in 1948, the Jewish restoration has begun and this is a signal of the imminent return of Jesus Christ. The anti-scriptural errors involved in this are plenteous and pathetic.
THE PROMISE TO ABRAHAM - Concerning Canaan, Jehovah promised Abraham, "Unto thy seed will I give this land" (Genesis 12:7). this land covenant with the patriarch involved all that land "from the river of Egypt unto the great river, the river Euphrates" (Genesis 15:18) and it was pledged to his seed "forever" (Genesis 13:15). Two questions are of great concern here: (1) Was the promise ever totally fulfilled? (2) Was the promise in any sense conditional? An understanding of these queries devastates the premillenniall theory.
First of all, when the Law of Moses was given, provision was made for the establishment of cities of refuge where the man slayer who had killed without premeditation might flee for the preservation of his life. Initially, three cities were to be set aside for this purpose. Moses declared however, that "if Jehovah thy God enlarge thy border, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers' if thou shalt keep all this commandment to do it, which I command thee this day, to love Jehovah thy God, and to walk ever in His ways; then shalt thou add three cities more for thee, besides these three...(Deuteronomy 19:7-9). Thus, SIX cities of refuge would be evidence of the fulfillment of the land promise to Abraham's seed. A reading of Joshua 20:7-8 reveals that the cities of Kedesh, Shechem, Hebron, Bezer, Ramoth and Golan were assigned as havens of refuge; SIX cities. Thus, "all the land" had been given. The land covenant has been fulfilled! This is further demonstrated by Joshua 21:43, "So Jehovah gave unto Israel all the land which He sware to give unto their fathers and they possessed it, and dwelt therein." Additionally, it is specifically stated of Solomon's time: "And Solomon ruled over all the kingdoms from the River unto the land of the Philistines, and unto the border of Egypt..." (I Kings 4:21; II Chronicles 9:26). Finally, Nehemiah rehearses the fact that God brought Abraham from Ur of Chaldees to give him the land of Canaan and says He, "hast performed Thy words for Thou art righteous" (Nehemiah 9:7-8). It would appear that the premillennial heresy implies the exact opposite!
Premillenialists contend however, that Palestine was promised to Israel "forever" (Genesis 13:15). this fails to recognize of course, that the term "forever" is not always used in the Bible in a completely unlimited sense. For instance, circumcision was an "everlasting covenant" (Genesis 17:13); the passover was an ordinance "forever" (Exodus 12:14) and the Levitical system had an "everlasting priesthood" (Numbers 25:13). These Old Testament institutions however, passed away with the abrogation of the Law, thus demonstrating that "forever" sometimes had a temporary significance.
The truth of the matter is, the Old Testament clearly indicates that Israel's possession of Palestine was conditioned upon their faithfulness to God; a condition which they repeatedly violated. Hence, it was foretold: "When ye transgress the covenant of Jehovah your God, which He commanded you, and go and serve other gods, and bow down yourselves to them; then will the anger of Jehovah be kindled against you, and ye shall perish quickly from off the good land which He hath given unto you" (Joshuah 23:16). That time eventually came and the Jews lost their "deed" to the Promised Land!
JEREMIAH'S VISUAL AID - In the 19th chapter of his book, the prophet Jeremiah is instructed of Jehovah, "Go, and buy a potter's earthen bottle." Subsequently, he is told to go to the valley of Hinnom and to prophesy to the inhabitants of Jerusalem concerning their sins and their eventual destruction. As a symbol of this promised punishment, Jeremiah is commanded to "break the bottle" and to proclaim its meaning, "Even so will I break this people and this city, as one breaketh a potter's vessel, that cannot be made whole again..." (Jeremiah 19:10-11). This prophecy was partially fulfilled with a seige of the Babylonians in 586 B.C. (II Kings 25) but was completely and ultimately fulfilled with the destruction of national Israel by the Romans in 70 A.D. (See Clarke's Commentary, Vol. IV, p. 305.) After the Jewish nation was destroyed, it was so permanently scattered by the providence of God that it CANNOT BE MADE WHOLE AGAIN! Irregardless of the fact that some Jews are migrating back to Palestine again, they will never be restored as GOD'S NATION!
THE PRONOUNCEMENT OF CHRIST - Further confirmation of the above evidence that national Israel will never be restored is the plain teaching of Christ himself. In Matthew 21, Jesus told the parable of the wicked husbandmen, the design of which was to emphasize how wretchedly the Jews had treated God's prophets, such rebellion reaching its zenith with the crucifixion of Christ. Because of their rejection of Jehovah's precious stone, the Lord said to the Jews, "Therefore I say unto you, the kingdom of God (i.e., their reign as God's special people) shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof" (Matthew 21:43). The inspired apostle Paul unquestionably declares that the "nation" to be henceforth so blessed, is God's "holy nation", the church (See I Peter 2:7-10). The Bible is exceedingly clear; Christians are the seed of Abraham (Galatians 3:26-29), the "Israel of God" (Galatians 6:16).
RESTORATION 'PROOF TEXTS' - The premillennialist purports to have a whole repertoire of proof texts to substantiate his claim of Israel's restoration. An examination of several of these will reveal a characteristic deceitful handling of the Word of God.
1. Isaiah 2:2-4 - It is argued that this passage will be fufilled with the establishment of the Millennial Kingdom. Actually, it is a prophecy of the establishment of the church, which is the "house" under consideration (see I Timothy 3:15). This was fulfilled on the day of Pentecost (Acts 2) which was the beginning of the "last days" (Acts 2:16-17). The truth is, if there is a dispensation yet to come, namely the Millennium, then Peter was wrong and we are not in the "last days" but in the next-to-last days. Isaiha 2:4 does not predict a time of universal world peace, raither it characterizes the peacful idsposition of those formerly hostile nations which "flow unto" the house of God.
2. Isaiah 11:1-16 - This is a prophecy regarding Christ (1-5) and the establishment of His divine government in the church. Again, the peaceful atmosphere thereof is beautifully described (6-9) as being in God's "holy mountain" which is the church (Daniel 2:35,44). And to cinch the matter, verse 10 is quoted in the New Testament (Romans 15:12) by an inspired writer and shown to be applicable to the reception of the Gentile nations into the church. To suggest that it applies to some future age is to totally disregard the inspired interpretation of the prophecy and to reflect upon the credibility of a New Testament pensman!
3. Hosea 2:14-23; 3:5 - Hosea's prophecies are frequently said to point to Israel's restoration in the Millennium. Again however, an inspired New Testament writers says otherwise. Paul quotes Hosea 2:23 and 1:10 in his letter to the Romans (9:25-26) and thereby shows that the restoration foretold by Hosea was of a spiritual nature, including both Jews and Gentiles. And such is accomplished in the church. Hosea 3:5 speaks of israel returning and seeking Jehovah and "David their king" (certainly not David literally) "in the latter days." This is another indication that the Christian era, the reign of Christ, is in view (Luke 1:32-33; Acts 2:30-36; 2:16-17). (See Laetsch, Minor Prophets, p. 40.)
4. Amos 9:11-15 - This is a favorite of the premillennialists, but to no avail. It is argued that the rebuilding of the "tabernacle of David" referes to the restoration of national Judaism in the Millennium, at which time Solomon's temple will literally be rebuilt and the Jewish economy reinstated. In Acts 15 a question was raised among the early disciples as to whether Gentiles were obligated to circumcision. Peter, who had preached first to the Gentiles, denied such. James utters an inspired oracle corroborating Peter, and in connection, he cites the words of Amos concerning the rebuilding of the tabernacle of David. the rebuilding of David's tabernacle was the enthronement of Christ and the establishment of His church! And a part of this design was that the Gentiles might have the privilege of seeking the Lord. It would thus follow, if the tabernacle of David is yet in the future, as the premillennialists contend, then all Gentiles are still lost! (Acts 15:16-17) Also, the claim that Judaism will someday be restored, in view of the books of Galatians and Hebrews, is absolutely incredible!
5. There is of course many additional prophecies which, according to the premillennialists, predict Israel's restoration; but none of these demonstrates a restoration of national Israel in a future millennium. It may be suggested in summation that the Old Testament prophecies which speak of a restoration for Israel pertain either to: (1) A return to Palestine from the confines of the Babylonian Captivity (605-536 B.C.), in the time of Cyrus of Persia (II Chronicles 36:22-23). For example, a number of passages in the books of Jeremiah and Ezekiel are of this nature. Or, (2) The restoration of Israel to Jehovah's favor spiritually through the church. Peter affirmed that a major thrust of Old Testament prophecy was concerning salvation, which "the prophets sought and searched diligently" and which has now been announced through the preaching of the gospel (I Peter 1:9-12). Thus, the premillennial doctrine virtually ignores the spiritual emphasis of Old Testament prophecy. Actually, it is crassly materialistic in character. It must be utterly rejected!
The doctrine of premillennialism dogmatically asserts that God unconditionally promised Canaan's land to the descendants of Abraham. Further, it is contended that the promise has never been completely granted, hence the claim is made that the Jews will eventually be restored to Palestine in order that the Abrahamic covenant might be fulfilled. Indeed, some are declaring without hesitation that with the establishment of Israel as an independent government in 1948, the Jewish restoration has begun and this is a signal of the imminent return of Jesus Christ. The anti-scriptural errors involved in this are plenteous and pathetic.
THE PROMISE TO ABRAHAM - Concerning Canaan, Jehovah promised Abraham, "Unto thy seed will I give this land" (Genesis 12:7). this land covenant with the patriarch involved all that land "from the river of Egypt unto the great river, the river Euphrates" (Genesis 15:18) and it was pledged to his seed "forever" (Genesis 13:15). Two questions are of great concern here: (1) Was the promise ever totally fulfilled? (2) Was the promise in any sense conditional? An understanding of these queries devastates the premillenniall theory.
First of all, when the Law of Moses was given, provision was made for the establishment of cities of refuge where the man slayer who had killed without premeditation might flee for the preservation of his life. Initially, three cities were to be set aside for this purpose. Moses declared however, that "if Jehovah thy God enlarge thy border, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers' if thou shalt keep all this commandment to do it, which I command thee this day, to love Jehovah thy God, and to walk ever in His ways; then shalt thou add three cities more for thee, besides these three...(Deuteronomy 19:7-9). Thus, SIX cities of refuge would be evidence of the fulfillment of the land promise to Abraham's seed. A reading of Joshua 20:7-8 reveals that the cities of Kedesh, Shechem, Hebron, Bezer, Ramoth and Golan were assigned as havens of refuge; SIX cities. Thus, "all the land" had been given. The land covenant has been fulfilled! This is further demonstrated by Joshua 21:43, "So Jehovah gave unto Israel all the land which He sware to give unto their fathers and they possessed it, and dwelt therein." Additionally, it is specifically stated of Solomon's time: "And Solomon ruled over all the kingdoms from the River unto the land of the Philistines, and unto the border of Egypt..." (I Kings 4:21; II Chronicles 9:26). Finally, Nehemiah rehearses the fact that God brought Abraham from Ur of Chaldees to give him the land of Canaan and says He, "hast performed Thy words for Thou art righteous" (Nehemiah 9:7-8). It would appear that the premillennial heresy implies the exact opposite!
Premillenialists contend however, that Palestine was promised to Israel "forever" (Genesis 13:15). this fails to recognize of course, that the term "forever" is not always used in the Bible in a completely unlimited sense. For instance, circumcision was an "everlasting covenant" (Genesis 17:13); the passover was an ordinance "forever" (Exodus 12:14) and the Levitical system had an "everlasting priesthood" (Numbers 25:13). These Old Testament institutions however, passed away with the abrogation of the Law, thus demonstrating that "forever" sometimes had a temporary significance.
The truth of the matter is, the Old Testament clearly indicates that Israel's possession of Palestine was conditioned upon their faithfulness to God; a condition which they repeatedly violated. Hence, it was foretold: "When ye transgress the covenant of Jehovah your God, which He commanded you, and go and serve other gods, and bow down yourselves to them; then will the anger of Jehovah be kindled against you, and ye shall perish quickly from off the good land which He hath given unto you" (Joshuah 23:16). That time eventually came and the Jews lost their "deed" to the Promised Land!
JEREMIAH'S VISUAL AID - In the 19th chapter of his book, the prophet Jeremiah is instructed of Jehovah, "Go, and buy a potter's earthen bottle." Subsequently, he is told to go to the valley of Hinnom and to prophesy to the inhabitants of Jerusalem concerning their sins and their eventual destruction. As a symbol of this promised punishment, Jeremiah is commanded to "break the bottle" and to proclaim its meaning, "Even so will I break this people and this city, as one breaketh a potter's vessel, that cannot be made whole again..." (Jeremiah 19:10-11). This prophecy was partially fulfilled with a seige of the Babylonians in 586 B.C. (II Kings 25) but was completely and ultimately fulfilled with the destruction of national Israel by the Romans in 70 A.D. (See Clarke's Commentary, Vol. IV, p. 305.) After the Jewish nation was destroyed, it was so permanently scattered by the providence of God that it CANNOT BE MADE WHOLE AGAIN! Irregardless of the fact that some Jews are migrating back to Palestine again, they will never be restored as GOD'S NATION!
THE PRONOUNCEMENT OF CHRIST - Further confirmation of the above evidence that national Israel will never be restored is the plain teaching of Christ himself. In Matthew 21, Jesus told the parable of the wicked husbandmen, the design of which was to emphasize how wretchedly the Jews had treated God's prophets, such rebellion reaching its zenith with the crucifixion of Christ. Because of their rejection of Jehovah's precious stone, the Lord said to the Jews, "Therefore I say unto you, the kingdom of God (i.e., their reign as God's special people) shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof" (Matthew 21:43). The inspired apostle Paul unquestionably declares that the "nation" to be henceforth so blessed, is God's "holy nation", the church (See I Peter 2:7-10). The Bible is exceedingly clear; Christians are the seed of Abraham (Galatians 3:26-29), the "Israel of God" (Galatians 6:16).
RESTORATION 'PROOF TEXTS' - The premillennialist purports to have a whole repertoire of proof texts to substantiate his claim of Israel's restoration. An examination of several of these will reveal a characteristic deceitful handling of the Word of God.
1. Isaiah 2:2-4 - It is argued that this passage will be fufilled with the establishment of the Millennial Kingdom. Actually, it is a prophecy of the establishment of the church, which is the "house" under consideration (see I Timothy 3:15). This was fulfilled on the day of Pentecost (Acts 2) which was the beginning of the "last days" (Acts 2:16-17). The truth is, if there is a dispensation yet to come, namely the Millennium, then Peter was wrong and we are not in the "last days" but in the next-to-last days. Isaiha 2:4 does not predict a time of universal world peace, raither it characterizes the peacful idsposition of those formerly hostile nations which "flow unto" the house of God.
2. Isaiah 11:1-16 - This is a prophecy regarding Christ (1-5) and the establishment of His divine government in the church. Again, the peaceful atmosphere thereof is beautifully described (6-9) as being in God's "holy mountain" which is the church (Daniel 2:35,44). And to cinch the matter, verse 10 is quoted in the New Testament (Romans 15:12) by an inspired writer and shown to be applicable to the reception of the Gentile nations into the church. To suggest that it applies to some future age is to totally disregard the inspired interpretation of the prophecy and to reflect upon the credibility of a New Testament pensman!
3. Hosea 2:14-23; 3:5 - Hosea's prophecies are frequently said to point to Israel's restoration in the Millennium. Again however, an inspired New Testament writers says otherwise. Paul quotes Hosea 2:23 and 1:10 in his letter to the Romans (9:25-26) and thereby shows that the restoration foretold by Hosea was of a spiritual nature, including both Jews and Gentiles. And such is accomplished in the church. Hosea 3:5 speaks of israel returning and seeking Jehovah and "David their king" (certainly not David literally) "in the latter days." This is another indication that the Christian era, the reign of Christ, is in view (Luke 1:32-33; Acts 2:30-36; 2:16-17). (See Laetsch, Minor Prophets, p. 40.)
4. Amos 9:11-15 - This is a favorite of the premillennialists, but to no avail. It is argued that the rebuilding of the "tabernacle of David" referes to the restoration of national Judaism in the Millennium, at which time Solomon's temple will literally be rebuilt and the Jewish economy reinstated. In Acts 15 a question was raised among the early disciples as to whether Gentiles were obligated to circumcision. Peter, who had preached first to the Gentiles, denied such. James utters an inspired oracle corroborating Peter, and in connection, he cites the words of Amos concerning the rebuilding of the tabernacle of David. the rebuilding of David's tabernacle was the enthronement of Christ and the establishment of His church! And a part of this design was that the Gentiles might have the privilege of seeking the Lord. It would thus follow, if the tabernacle of David is yet in the future, as the premillennialists contend, then all Gentiles are still lost! (Acts 15:16-17) Also, the claim that Judaism will someday be restored, in view of the books of Galatians and Hebrews, is absolutely incredible!
5. There is of course many additional prophecies which, according to the premillennialists, predict Israel's restoration; but none of these demonstrates a restoration of national Israel in a future millennium. It may be suggested in summation that the Old Testament prophecies which speak of a restoration for Israel pertain either to: (1) A return to Palestine from the confines of the Babylonian Captivity (605-536 B.C.), in the time of Cyrus of Persia (II Chronicles 36:22-23). For example, a number of passages in the books of Jeremiah and Ezekiel are of this nature. Or, (2) The restoration of Israel to Jehovah's favor spiritually through the church. Peter affirmed that a major thrust of Old Testament prophecy was concerning salvation, which "the prophets sought and searched diligently" and which has now been announced through the preaching of the gospel (I Peter 1:9-12). Thus, the premillennial doctrine virtually ignores the spiritual emphasis of Old Testament prophecy. Actually, it is crassly materialistic in character. It must be utterly rejected!
Tuesday, October 30, 2012
An Unsung Hero
This article appeared in the March 1973 edition of the "Christian Courier", published by the East Main Street Church of Christ in Stockton, California and edited by Wayne Jackson.
Most Christians are aware of the notable events in the lives of such great saints as Peter, James, Paul, Timothy, etc. There are other great worthies however, who have for the most part exaped our attention, due to the sparseness of divine information concerning them. One such unsung hero is Epaphroditus. This remarkable man in mentioned but twice in the entire New Testament (Philippians 2:25; 4:18) but these two instances paint a fantastic portrait of this ancient Christian.
BACKGROUND - Epaphroditus was obviously born into a pagan family, for his name signifies "favored by Aphrodite." Aphrodite was the goddess of sexual love among the Greeks (corresponding to Venus among the Romans) who was worshipped in a most perverse way. Fornication, as an act of religious devotion was actually practiced in her honor. And such was a scandal even in that ancient pagan world. Thus, from this sordid background came Paul's companion in the gospel.
RELATIONSHIP TO PAUL - Paul identifies Epaphroditus as "my brother" and thus acknowledges him as a kinsman in Christ. Exactly when Epaphroditus submitted to the requirements of the "new birth", becoming Paul's "brother" is unknown. It is likely that he was converted to Christ by some of those early disciples of the Lord in Philipp. In that city Paul had led Lydia, the Jailer, and their respective households into a knowledge of the truth. When the apostle departed Philippi, he left Luke with them (contrast the "us" of Acts 16:15 with the "them" of Acts 16:40). From the beginning, the congregation grew. The Philippian church was very faithful in their support of the apostle Paul. They cared for him while he was with them (Acts 16:15) and they supported him in Thessalonica (Philippians 4:15) and in Corinth (Acts 18:5; II Corinthians 11:7-10) and they continued to minister to him even while he was imprisoned in rome (Philippians 1:5; 4:18). And in this final connection, it was Epaphroditus who had borne their contribution to Paul's side in Rome (Philippians 4:18).
Epaphroditus stayed in Rome to further serve the great apostle, and in Paul's letter to the Philippians, he pay sthis man high tribute by characterizing him as "my brother and fellow worker and fellow soldier..." (2:25). This brother was a WORKER; not all brethren are. Actually, it is shocking to note the number of professed Christians who feel religion consists in simply refraining from certain sinful deeds; apparently they refuse to believe that serving Jehovah has a positive, active side. So zealous was Epaphroditus however, that "for the work of Christ he came nigh unto death, hazarding his life." The term "hazarding" is from the Greek verb meaning to "expose to danger, risk." In the early post-apostolic age, a form of this word was used to describe Christians who visited prisoners and those sick with infectious diseases. Our Lord Himself had taught that to be a true disciple a man must not think highly of his own life (Luke 14:26) and Epaphroditus had grasped this great truth.
But additionally, Epaphroditus was Paul's fellow soldier. He was a comrade in arms. Some brethren who are workers will not be WARRIORS for Christ. They shrink from conflict with the enemy. And their number is legion in our brotherhood today! In grave times such as these, when liberalism slithers like an insidious serpent through the church, there are numerous brthren who will not so much as lift a finger to stop the mouths of false teachers; and thus, by their compromising silence, they actually facilitate the spread of error. Epaphroditus was not cut form such a pattern. He knew that he would never be carried to the skies on beds of flowery ease while others fought to win the prize.
Most Christians are aware of the notable events in the lives of such great saints as Peter, James, Paul, Timothy, etc. There are other great worthies however, who have for the most part exaped our attention, due to the sparseness of divine information concerning them. One such unsung hero is Epaphroditus. This remarkable man in mentioned but twice in the entire New Testament (Philippians 2:25; 4:18) but these two instances paint a fantastic portrait of this ancient Christian.
BACKGROUND - Epaphroditus was obviously born into a pagan family, for his name signifies "favored by Aphrodite." Aphrodite was the goddess of sexual love among the Greeks (corresponding to Venus among the Romans) who was worshipped in a most perverse way. Fornication, as an act of religious devotion was actually practiced in her honor. And such was a scandal even in that ancient pagan world. Thus, from this sordid background came Paul's companion in the gospel.
RELATIONSHIP TO PAUL - Paul identifies Epaphroditus as "my brother" and thus acknowledges him as a kinsman in Christ. Exactly when Epaphroditus submitted to the requirements of the "new birth", becoming Paul's "brother" is unknown. It is likely that he was converted to Christ by some of those early disciples of the Lord in Philipp. In that city Paul had led Lydia, the Jailer, and their respective households into a knowledge of the truth. When the apostle departed Philippi, he left Luke with them (contrast the "us" of Acts 16:15 with the "them" of Acts 16:40). From the beginning, the congregation grew. The Philippian church was very faithful in their support of the apostle Paul. They cared for him while he was with them (Acts 16:15) and they supported him in Thessalonica (Philippians 4:15) and in Corinth (Acts 18:5; II Corinthians 11:7-10) and they continued to minister to him even while he was imprisoned in rome (Philippians 1:5; 4:18). And in this final connection, it was Epaphroditus who had borne their contribution to Paul's side in Rome (Philippians 4:18).
Epaphroditus stayed in Rome to further serve the great apostle, and in Paul's letter to the Philippians, he pay sthis man high tribute by characterizing him as "my brother and fellow worker and fellow soldier..." (2:25). This brother was a WORKER; not all brethren are. Actually, it is shocking to note the number of professed Christians who feel religion consists in simply refraining from certain sinful deeds; apparently they refuse to believe that serving Jehovah has a positive, active side. So zealous was Epaphroditus however, that "for the work of Christ he came nigh unto death, hazarding his life." The term "hazarding" is from the Greek verb meaning to "expose to danger, risk." In the early post-apostolic age, a form of this word was used to describe Christians who visited prisoners and those sick with infectious diseases. Our Lord Himself had taught that to be a true disciple a man must not think highly of his own life (Luke 14:26) and Epaphroditus had grasped this great truth.
But additionally, Epaphroditus was Paul's fellow soldier. He was a comrade in arms. Some brethren who are workers will not be WARRIORS for Christ. They shrink from conflict with the enemy. And their number is legion in our brotherhood today! In grave times such as these, when liberalism slithers like an insidious serpent through the church, there are numerous brthren who will not so much as lift a finger to stop the mouths of false teachers; and thus, by their compromising silence, they actually facilitate the spread of error. Epaphroditus was not cut form such a pattern. He knew that he would never be carried to the skies on beds of flowery ease while others fought to win the prize.
Premillennialism (Part 2)
This is the second installment of a series of articles written by Wayne Jackson on this subject. This one appeared in the March 1973 edition of the "Christian Courier" published by the East Main Street Church of Christ in Stockton, California.
The necessary implications of the premillennial doctrine are grave indeed. As stated in installment one, the theory is advanced that the surprise rejection of Christ by the Jews resulted in the postponement of the kingdom and the establishment of the church as an afterthought. There are three serious errors involved in this assertion.
CHRIST'S REJECTION BY THE JEWS - The premillennial view implies that the Jewish rejection of Christ was an unexpected miscarriage in the plans of God. Whereas, the truth is, that rejection was plainly foretold by the Old Testament prophets. Isaiah had prophetically asked: "Who hath believed our report and to whom is the arm of the Lord revealed?" (Isaiah 53:1) In the New Testament, when describing the rebellion of the Jews, John wrote: "But though He had done so many signs before them, yet they believed not on Him; that the word of Isaiah the prophet might be fulfilled, which he spake, 'Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed?'" (John 12:37-38) Again, it was prophesied: "The stone which the builders rejected is become the head of the corner." (Psalm 118:22; Cf. Matthew 21:33-46) Having been foretold centuries before, the Jewish rejection of Christ was therefore no surprise!
THE KINGDOM - Nothing in the Scriptures is any clearer than the fact that the kingdom of God was established shortly after the death of Christ. Note the following.
(1) The prophet Daniel declared: "And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed..." (Daniel 2:44). The "those kings" of the prophecy were Roman kings (the fourth part of the image of Nebuchadnezzar's dream, Daniel 2:31). Now the Roman empire came into dominance in 63 B.C. and it fell in 476 A.D. hence, it follows that the kingdom of God WAS established sometime between those two dates, or else Daniel was a false prophet! The premillennial assertion that the kingdom was not set up on the first century, but is yet to come, strikes at the very heart of the inspiration of the prophets, and is therefore, infidelic in substance!
(2) John the Baptizer, Jesus himself and the twelve disciples all preached that the kingdom was "at hand" literally meaning, "is come near" (Matthew 3:2; 4:17; 10:7). (Compare Luke 21:20 for the meaning of "at hand".) Thus, they preached the nearness of the kingdom of God, and such can scarcely be harmonized with the notion that it hasn't come!
(3) Christ exclaimed, "Verily I say unto you, there are some here of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power" (Mark 9:1). Either the kingdom came within the lifetime of those to whom He referred, or they are getting very old! Observe please -
a. Jesus promised that the kingdom would come with power. (Mark 9:1)
b. But that power would accompany the reception of the Holy Spirit. (Acts 1:8)
c. Thus, the kingdom would come with the arrival of the Spirit.
d. But the Holy Spirit came on the day of Pentecost (some 50 days after Christ's death. (Acts 2:4)
e. Therefore, the kingdom was at that time established!
(4) On the day of Pentecost, the apostle Peter preached the inaugural discourse and thereby used one of the "keys to the kingdom" (Matthew 16:19) to admit the obedient into the church. If Peter used the kingdom's key to open the church, when they were not the same institution, he stands convicted of burglarizing the church of the Lord!
(5) Shortly before His death, the Savior promised His disciples, "...ye may eat and drink at My table in My kingdom..." (Luke 22:30). The Lord's table was placed within the kingdom. If one can find disciples partaking of that table, it will be a demonstration of the kingdom's existence. Now notice; when Paul wrote to, "the church...at Corinth" (I Corinthians 1:2) he rebuked them for their perversion in partaking of the "table of the Lord" (I Corinthians 10:21), and so it is quite evident that the Corinthian Christians were in the kingdom.
(6) When Paul wrote to the Colossians, he affirmed that God, "delivered us out of the power of darkness, and translated us into the kingdom of the Son of His love..." (1:13). The term "translated" (Greek methistemi) means to, "remove from one place to another." (Arndt & Gingrich, Greek Lexicon, p. 500) Then tense of the verb reveals that their entrance into the kingdom had already occurred at some point in the past.
(7) When John wrote to, "the seven churches that are in Asia" (Revelation 1:4) he stated that Christ had loosed them from their sins by His blood and made them "to be a kingdom" (1:6). Further, He was a "partaker" with them in that kingdom (1:9). How could such have been, if the kingdom had been postponed?
(8) The existence of God's kingdom on earth is further demonstrated by the fact that the same process which moves one into the kingdom also puts him into the church. Jesus taught that the "new birth" consisting of being born of "water and the Spirit" enables one to "enter the kingdom" (John 3:5). This is simply receiving the Spirit's message (the gospel) and being baptized in water; the very thing which puts one into the "one body" (I Corinthians 12:13), which is "the church" (Colossians 1:18). Hence, to enter the church is equal to becoming a citizen of the kingdom. Thus, the doctrine that the kingdom was postponed because of the Jews' rejection of Christ is totally false.
THE CHURCH - The claim that the church was set up as an "interim measure" due to Christ's postponement of the kingdom, actually suggests that the idea that the church is but an accident which was no part of God's original plan. One could scarcely over-exaggerate the error here. The Bible clearly teaches that "the manifold wisdom of God" is made known "through the church" and this is "according to the eternal purpose (plan) which He purposed in Christ Jesus (Ephesians 3:10-11). Hence, the church was in God's plan from eternity. Further, the death of Christ was known before the foundation of the world (I Peter 1:19-20; Revelation 13:8) and the shed blood of that death "purchased the church" (Acts 20:28). If the death of Christ was thus known for ages, it is certain that the result of that death was likewise known, namely, the establishment of the church. Actually, the church is simply a body of baptized believers who have been saved from their past sins (Acts 2:38; I Corinthians 12:13). The church is the saved! (Ephesians 5:23). If the church is but an accident, that implies an accidential salvation! That the church was a part of God's original plan for human redemption is further seen in the types of the Mosaic age. The tabernacle (specifically the Holy Place) and subsequently the temple, were types of the church (I Corinthians 3:16; Ephesians 2:21; Hebrews 9:9) and therefore pictured its future establishment and its integral part in the plan of Jehovah.
We must therefore, unhesitatingly reject the premillennial doctrine as an anti-Biblical heresy that undermines faith in the accuracy of the Word of God. Many have, undoubtedly, innocently fallen into this error. So we must inform ourselves and instruct them more accurately in the Truth of God.
The necessary implications of the premillennial doctrine are grave indeed. As stated in installment one, the theory is advanced that the surprise rejection of Christ by the Jews resulted in the postponement of the kingdom and the establishment of the church as an afterthought. There are three serious errors involved in this assertion.
CHRIST'S REJECTION BY THE JEWS - The premillennial view implies that the Jewish rejection of Christ was an unexpected miscarriage in the plans of God. Whereas, the truth is, that rejection was plainly foretold by the Old Testament prophets. Isaiah had prophetically asked: "Who hath believed our report and to whom is the arm of the Lord revealed?" (Isaiah 53:1) In the New Testament, when describing the rebellion of the Jews, John wrote: "But though He had done so many signs before them, yet they believed not on Him; that the word of Isaiah the prophet might be fulfilled, which he spake, 'Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed?'" (John 12:37-38) Again, it was prophesied: "The stone which the builders rejected is become the head of the corner." (Psalm 118:22; Cf. Matthew 21:33-46) Having been foretold centuries before, the Jewish rejection of Christ was therefore no surprise!
THE KINGDOM - Nothing in the Scriptures is any clearer than the fact that the kingdom of God was established shortly after the death of Christ. Note the following.
(1) The prophet Daniel declared: "And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed..." (Daniel 2:44). The "those kings" of the prophecy were Roman kings (the fourth part of the image of Nebuchadnezzar's dream, Daniel 2:31). Now the Roman empire came into dominance in 63 B.C. and it fell in 476 A.D. hence, it follows that the kingdom of God WAS established sometime between those two dates, or else Daniel was a false prophet! The premillennial assertion that the kingdom was not set up on the first century, but is yet to come, strikes at the very heart of the inspiration of the prophets, and is therefore, infidelic in substance!
(2) John the Baptizer, Jesus himself and the twelve disciples all preached that the kingdom was "at hand" literally meaning, "is come near" (Matthew 3:2; 4:17; 10:7). (Compare Luke 21:20 for the meaning of "at hand".) Thus, they preached the nearness of the kingdom of God, and such can scarcely be harmonized with the notion that it hasn't come!
(3) Christ exclaimed, "Verily I say unto you, there are some here of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power" (Mark 9:1). Either the kingdom came within the lifetime of those to whom He referred, or they are getting very old! Observe please -
a. Jesus promised that the kingdom would come with power. (Mark 9:1)
b. But that power would accompany the reception of the Holy Spirit. (Acts 1:8)
c. Thus, the kingdom would come with the arrival of the Spirit.
d. But the Holy Spirit came on the day of Pentecost (some 50 days after Christ's death. (Acts 2:4)
e. Therefore, the kingdom was at that time established!
(4) On the day of Pentecost, the apostle Peter preached the inaugural discourse and thereby used one of the "keys to the kingdom" (Matthew 16:19) to admit the obedient into the church. If Peter used the kingdom's key to open the church, when they were not the same institution, he stands convicted of burglarizing the church of the Lord!
(5) Shortly before His death, the Savior promised His disciples, "...ye may eat and drink at My table in My kingdom..." (Luke 22:30). The Lord's table was placed within the kingdom. If one can find disciples partaking of that table, it will be a demonstration of the kingdom's existence. Now notice; when Paul wrote to, "the church...at Corinth" (I Corinthians 1:2) he rebuked them for their perversion in partaking of the "table of the Lord" (I Corinthians 10:21), and so it is quite evident that the Corinthian Christians were in the kingdom.
(6) When Paul wrote to the Colossians, he affirmed that God, "delivered us out of the power of darkness, and translated us into the kingdom of the Son of His love..." (1:13). The term "translated" (Greek methistemi) means to, "remove from one place to another." (Arndt & Gingrich, Greek Lexicon, p. 500) Then tense of the verb reveals that their entrance into the kingdom had already occurred at some point in the past.
(7) When John wrote to, "the seven churches that are in Asia" (Revelation 1:4) he stated that Christ had loosed them from their sins by His blood and made them "to be a kingdom" (1:6). Further, He was a "partaker" with them in that kingdom (1:9). How could such have been, if the kingdom had been postponed?
(8) The existence of God's kingdom on earth is further demonstrated by the fact that the same process which moves one into the kingdom also puts him into the church. Jesus taught that the "new birth" consisting of being born of "water and the Spirit" enables one to "enter the kingdom" (John 3:5). This is simply receiving the Spirit's message (the gospel) and being baptized in water; the very thing which puts one into the "one body" (I Corinthians 12:13), which is "the church" (Colossians 1:18). Hence, to enter the church is equal to becoming a citizen of the kingdom. Thus, the doctrine that the kingdom was postponed because of the Jews' rejection of Christ is totally false.
THE CHURCH - The claim that the church was set up as an "interim measure" due to Christ's postponement of the kingdom, actually suggests that the idea that the church is but an accident which was no part of God's original plan. One could scarcely over-exaggerate the error here. The Bible clearly teaches that "the manifold wisdom of God" is made known "through the church" and this is "according to the eternal purpose (plan) which He purposed in Christ Jesus (Ephesians 3:10-11). Hence, the church was in God's plan from eternity. Further, the death of Christ was known before the foundation of the world (I Peter 1:19-20; Revelation 13:8) and the shed blood of that death "purchased the church" (Acts 20:28). If the death of Christ was thus known for ages, it is certain that the result of that death was likewise known, namely, the establishment of the church. Actually, the church is simply a body of baptized believers who have been saved from their past sins (Acts 2:38; I Corinthians 12:13). The church is the saved! (Ephesians 5:23). If the church is but an accident, that implies an accidential salvation! That the church was a part of God's original plan for human redemption is further seen in the types of the Mosaic age. The tabernacle (specifically the Holy Place) and subsequently the temple, were types of the church (I Corinthians 3:16; Ephesians 2:21; Hebrews 9:9) and therefore pictured its future establishment and its integral part in the plan of Jehovah.
We must therefore, unhesitatingly reject the premillennial doctrine as an anti-Biblical heresy that undermines faith in the accuracy of the Word of God. Many have, undoubtedly, innocently fallen into this error. So we must inform ourselves and instruct them more accurately in the Truth of God.
Sunday, October 28, 2012
Premillennialism (Part 1)
This is the first of six installments presented on this topic by the "Christian Courier", published by the East Main Street Church of Christ in Stockton, California. This is from the February 1973 edition. No credit is given for the authorship but I'm quite certain it was written by Wayne Jackson, the editor.
The premillennial concept is the result of a gross literalizing of a few symbolic verses in the Book of Revelation, coupled with a complete disregard for scores of Bible verses of clearest import. The word "premillennial" itself is derived of two components; (a) PRE - meaning before and, (b) MILLENNIUM - denoting a period of 1,000 years. It thus suggests that Christ will return to the earth just prior to a 1,000 year reign. The premillennial theory contains several facets and for that reason, the following quotations are introduced to bring the main points into focus.
"It is held that the Old Testament predicted the re-establishment of David's kingdom and that Christ himself intended to bring this about. It is alleged, however, that because the Jews refused his person and work he postponed the establishment of his kingdom until the time of his return. Meanwhile, it is argued, the Lord gathered together 'the church' as a kind of interim measure." (Ernest F. Kevan, Baker's Dictionary of Theology, p. 352.)
"Generally, premillennialists believe that shortly before the second coming the world will be marked by extraordinary tribulation and evil and the appearance of the Anti-Christ. At his coming, Christ will destroy this anti-Christ and believers will be raised from the dead. There will then follow a millennium of peace and order over which Christ will reign with his saints. At the close of this time, Satan will be loosed and the forces of evil will once again be rampant. The wicked will then be raised, and a final judgment will take place in which Satan and all evil ones will be consigned to eternal punishment." (Van A. Harvey, A Handbook of Theological Terms, p. 151.)
"For centuries the Jews have been scattered among many nations. In preparation for the return of Christ and the beginning of the millennium, they are being gathered back to their own land, according to prophecy, in a national restoration. David's throne will be re-established at Jerusalem, and through these restored people as a nucleus Christ will reign with his immortal saints over the whole world." (James A. Nichols, Jr., Christian Doctrine - A Presentation of Biblical Theology, p. 279.)
To summarize, the premillennial view asserts that Christ came to this earth for the purpose of setting up his kingdom. He was, however, surprisingly rejected by the Jews. Hence, he postponed the kingdom plans, and set up the church instead, as sort of an emergency measure. When he returns, he will allegedly raise only the righteous dead, restore national Israel, sit upon David's literal throne in Jerusalem and then reign for a span of 1,000 years, after which comes the resurrection of the wicked and the judgment. It is truly difficult to imagine how a view could contain more errors than is inherent in this doctrine.
The basic fallacy of the premillennial concept is a materialistic view of the reign of Christ. This same false notion was entertained by the ancient Jews, and actually, was responsible for their rejection and crucifixion of the Messiah. The fact is, this mistaken Jewish expectation of a literal, physical kingdom spawned the millennial doctrine that was taught in the early post-apostolic age. As one historian observed:
"The idea of a millennial reign proceeded from Judaism, for among the Jews the representation was current, that the Messiah would reign a thousand years on earth, and then bring to a close the present terrestrial system. This calculation was arrived at, by a literal interpretation of Psalm 11:4, 'A thousand years are in thy sight as one day.' It was further argued that as the world was created in six days, so it would last six thousand years, the seventh thousand would be a period of repose, a sabbath on Earth, to be followed by the destruction of the world." (Neander's History of Christian Dogmas, Vol. 1, p. 248.)
The necessary implications of the premillennial doctrine are grave indeed. In articles to follow, we will show this heresy strikes treacherously at numerous facts of Biblical truth. In reality, it is a subtle form of infidelity which must be vigorously opposed. Our readers are urged to file these articles for future reference.
The premillennial concept is the result of a gross literalizing of a few symbolic verses in the Book of Revelation, coupled with a complete disregard for scores of Bible verses of clearest import. The word "premillennial" itself is derived of two components; (a) PRE - meaning before and, (b) MILLENNIUM - denoting a period of 1,000 years. It thus suggests that Christ will return to the earth just prior to a 1,000 year reign. The premillennial theory contains several facets and for that reason, the following quotations are introduced to bring the main points into focus.
"It is held that the Old Testament predicted the re-establishment of David's kingdom and that Christ himself intended to bring this about. It is alleged, however, that because the Jews refused his person and work he postponed the establishment of his kingdom until the time of his return. Meanwhile, it is argued, the Lord gathered together 'the church' as a kind of interim measure." (Ernest F. Kevan, Baker's Dictionary of Theology, p. 352.)
"Generally, premillennialists believe that shortly before the second coming the world will be marked by extraordinary tribulation and evil and the appearance of the Anti-Christ. At his coming, Christ will destroy this anti-Christ and believers will be raised from the dead. There will then follow a millennium of peace and order over which Christ will reign with his saints. At the close of this time, Satan will be loosed and the forces of evil will once again be rampant. The wicked will then be raised, and a final judgment will take place in which Satan and all evil ones will be consigned to eternal punishment." (Van A. Harvey, A Handbook of Theological Terms, p. 151.)
"For centuries the Jews have been scattered among many nations. In preparation for the return of Christ and the beginning of the millennium, they are being gathered back to their own land, according to prophecy, in a national restoration. David's throne will be re-established at Jerusalem, and through these restored people as a nucleus Christ will reign with his immortal saints over the whole world." (James A. Nichols, Jr., Christian Doctrine - A Presentation of Biblical Theology, p. 279.)
To summarize, the premillennial view asserts that Christ came to this earth for the purpose of setting up his kingdom. He was, however, surprisingly rejected by the Jews. Hence, he postponed the kingdom plans, and set up the church instead, as sort of an emergency measure. When he returns, he will allegedly raise only the righteous dead, restore national Israel, sit upon David's literal throne in Jerusalem and then reign for a span of 1,000 years, after which comes the resurrection of the wicked and the judgment. It is truly difficult to imagine how a view could contain more errors than is inherent in this doctrine.
The basic fallacy of the premillennial concept is a materialistic view of the reign of Christ. This same false notion was entertained by the ancient Jews, and actually, was responsible for their rejection and crucifixion of the Messiah. The fact is, this mistaken Jewish expectation of a literal, physical kingdom spawned the millennial doctrine that was taught in the early post-apostolic age. As one historian observed:
"The idea of a millennial reign proceeded from Judaism, for among the Jews the representation was current, that the Messiah would reign a thousand years on earth, and then bring to a close the present terrestrial system. This calculation was arrived at, by a literal interpretation of Psalm 11:4, 'A thousand years are in thy sight as one day.' It was further argued that as the world was created in six days, so it would last six thousand years, the seventh thousand would be a period of repose, a sabbath on Earth, to be followed by the destruction of the world." (Neander's History of Christian Dogmas, Vol. 1, p. 248.)
The necessary implications of the premillennial doctrine are grave indeed. In articles to follow, we will show this heresy strikes treacherously at numerous facts of Biblical truth. In reality, it is a subtle form of infidelity which must be vigorously opposed. Our readers are urged to file these articles for future reference.
Saturday, October 27, 2012
The Snare of Experience-Centered Religion
This is copied from the January 1973 edition of the "Christian Courier" published by the East Main Street Church of Christ in Stockton, California. No author is listed but they credit this to "The Banner of Truth." The article is almost 40 years old yet its message is timeless.
Free and easy, experience-centered religion is clearly the vogue of the day. It makes little moral or spiritual demands upon the people, being conveniently adapted to their down-to-earth plane of living. It requires but a modicum of the authentic knowledge of God and of heavenly things, yet it effectively serves to pacify the inherent religious instinct of the masses. At the same time it provides abundant opportunity for social intercourse in an atmosphere of congeniality and good will. In a word, it is custom made for an age which wants a god of its own devising.
Apparently stemming from the current mania for self-expression and general opinion polls, the meetings of such groups are characterized by rehearsals of the experiences of the attendants. These experiences range all the way from an account of how God ministered to a stubbed toe to the weightier matters, such as His claimed intervention in a recent romantic difficulty. As is usual with such gatherings, little of the bona fide revelation of God is presented. Even less is heard of a determination on the part of the attendants to seek grace for the mortification of the flesh-the denial of ungodliness, worldly ways and lusts-and for constant watchfulness for the coming of Christ. This, despite the fact that the religious enthusiasts are encompassed by the evil world, in which the cup of iniquity is fast filling up, and in which world and its ways they themselves are all too much involved.
There is, of course, a place in true religion for the recounting of the genuine acts of God in the lives of His people and the offering to Him of heartfelt thanksgiving and praise for them. When, however, the assembly is built upon the testimonies and opinions of people who are without personal rooting and grounding in the holy Scriptures-which alone authentically reveal God-there is digression from spiritual propriety. To major on personal experiences and inferences from them in the worship of God is to fall into the danger of becoming idolaters. When the impressions of God come from within the individual, except the inward concepts be founded solidly upon biblical truth, we have good reason to suspect them. The jeopardy is that people will endeavor to put God into their experiences, rather than put themselves into God through Christ the Savior. Experience-centered religion thus poses the danger of self-worship, rather than devotion to the true God. It also tends to build and sustain faith on contemporary experience, rather than on God's word. Hence, when experience wanes or is not had, faith diminishes or fails.
The inherent defect of the experience emphasis in religion manifests itself in another, and even more incriminating way. This way is that of the almost invariable aversion to anything approaching a thorough devotion to and knowledge of the Scriptures. In our experience of more than two score years, we have had the occasion to observe many persons who were fully committed to the testimonial type of religion. They were always ready with some report-credible or otherwise-of what God was said to have done for them, or someone else. Almost without exception, though we have found that such persons were at best, only mildly interested in hearing from God's authentic word what He has done and what He has to say for Himself and His eternal purposes in Christ. The contemporary enthusiasts were too busy heralding their own versions of God to devote much time to those of His duly accredited spokesmen. It seems that, in the established tradition of Babylon, but little of the divine word was required to sustain them in their manner of life.
In condemnation of this attitude is the clear word of the Master: "He that is of God heareth God's words; ye therefore hear them not, because ye are not of God" (John 8:47; cf. verse 43; I John 4:6). It is fully possible that by the tradition of experience-centered religion we can make the divine word of "none effect" as did the Jews of the first century by their traditions (Matthew 15:6). Let us beware of that danger and zealously eschew it. We delight on occasion, in a hearty rehearsal of what is deemed to be God's interposition in contemporary life. As a steady diet, however, we would rather as Paul would say, hear five words of edification or comfort ministered from the written word, than ten thousand based on what the speaker thought was God's working in his life (I Corinthians 14:18-19). After all, it must be remembered that when even the risen Lord would proclaim Himself, He did so from the Scriptures (Luke 24:47,32,44-45) as did also the apostles after Him.
Free and easy, experience-centered religion is clearly the vogue of the day. It makes little moral or spiritual demands upon the people, being conveniently adapted to their down-to-earth plane of living. It requires but a modicum of the authentic knowledge of God and of heavenly things, yet it effectively serves to pacify the inherent religious instinct of the masses. At the same time it provides abundant opportunity for social intercourse in an atmosphere of congeniality and good will. In a word, it is custom made for an age which wants a god of its own devising.
Apparently stemming from the current mania for self-expression and general opinion polls, the meetings of such groups are characterized by rehearsals of the experiences of the attendants. These experiences range all the way from an account of how God ministered to a stubbed toe to the weightier matters, such as His claimed intervention in a recent romantic difficulty. As is usual with such gatherings, little of the bona fide revelation of God is presented. Even less is heard of a determination on the part of the attendants to seek grace for the mortification of the flesh-the denial of ungodliness, worldly ways and lusts-and for constant watchfulness for the coming of Christ. This, despite the fact that the religious enthusiasts are encompassed by the evil world, in which the cup of iniquity is fast filling up, and in which world and its ways they themselves are all too much involved.
There is, of course, a place in true religion for the recounting of the genuine acts of God in the lives of His people and the offering to Him of heartfelt thanksgiving and praise for them. When, however, the assembly is built upon the testimonies and opinions of people who are without personal rooting and grounding in the holy Scriptures-which alone authentically reveal God-there is digression from spiritual propriety. To major on personal experiences and inferences from them in the worship of God is to fall into the danger of becoming idolaters. When the impressions of God come from within the individual, except the inward concepts be founded solidly upon biblical truth, we have good reason to suspect them. The jeopardy is that people will endeavor to put God into their experiences, rather than put themselves into God through Christ the Savior. Experience-centered religion thus poses the danger of self-worship, rather than devotion to the true God. It also tends to build and sustain faith on contemporary experience, rather than on God's word. Hence, when experience wanes or is not had, faith diminishes or fails.
The inherent defect of the experience emphasis in religion manifests itself in another, and even more incriminating way. This way is that of the almost invariable aversion to anything approaching a thorough devotion to and knowledge of the Scriptures. In our experience of more than two score years, we have had the occasion to observe many persons who were fully committed to the testimonial type of religion. They were always ready with some report-credible or otherwise-of what God was said to have done for them, or someone else. Almost without exception, though we have found that such persons were at best, only mildly interested in hearing from God's authentic word what He has done and what He has to say for Himself and His eternal purposes in Christ. The contemporary enthusiasts were too busy heralding their own versions of God to devote much time to those of His duly accredited spokesmen. It seems that, in the established tradition of Babylon, but little of the divine word was required to sustain them in their manner of life.
In condemnation of this attitude is the clear word of the Master: "He that is of God heareth God's words; ye therefore hear them not, because ye are not of God" (John 8:47; cf. verse 43; I John 4:6). It is fully possible that by the tradition of experience-centered religion we can make the divine word of "none effect" as did the Jews of the first century by their traditions (Matthew 15:6). Let us beware of that danger and zealously eschew it. We delight on occasion, in a hearty rehearsal of what is deemed to be God's interposition in contemporary life. As a steady diet, however, we would rather as Paul would say, hear five words of edification or comfort ministered from the written word, than ten thousand based on what the speaker thought was God's working in his life (I Corinthians 14:18-19). After all, it must be remembered that when even the risen Lord would proclaim Himself, He did so from the Scriptures (Luke 24:47,32,44-45) as did also the apostles after Him.
Friday, October 26, 2012
The Growth of the Early Church
This article is from the January 1973 edition of the "Christian Courier", published by the Church of Christ in Stockton, California and edited by Wayne Jackson.
There are only two religions which can even begin to compete with the religion of Jesus Christ as far as universality is concerned. These are Mohammedanism (Islam) and Buddhism. The rapid growth of Mohammedanism in some countries can be accounted for on the basis of: (a) It is propagated by force; (b) It advocates the sensual gratification of the flesh and incorporates such into its promise of paradise. The other, Buddhism, promises an escape from the grim realities of life through asceticism and self-hypnotic meditation. It assures its adherents a release from the burdens of the caste system and the dread of transmigration. This accounts for its progress in a land of such miserable conditions.
But how does one account for the success of the Christian religion? Jesus forbade its spread by force (John 18:36), and rather than indulge fleshly lusts, it positively prohibits such (Galatians 5:19-21). Neither is the Christian permitted to escape from the problems of life through ascetic seclusion. On the contrary, he is to overcome the world by his faith (I John 5:4) and let his influence radiate among men that they might come to God (Matthew 5:16).
In the parable of the mustard seed, Jesus prophesied the extensive growth of His kingdom (Matthew 13:31-32). That such was remarkably fulfilled, no competent historian will deny. Obviously, the successful spread of Christianity can only be accounted for on the basis of: (a) The divine origin of the movement - proved by the resurrection of Christ; and (b) The zeal of the early disciples - evidencing their belief in its divine origin. The phenomenal growth of that first century church is still a marvel twenty centuries later.
The Lord's church began on the day of Pentecost with a nucleus of 3,000 souls (Acts 2:41). Shortly however, the company had doubled consisting of 5,000 men alone (4:4). Then, we are told, "believers were the more added to the Lord, multitudes both of men and women" and certain apostles were charged with having "filled Jerusalem" with their teaching (5:14,28). When persecution came, disciples were scattered into Judea's outskirts and over into Samaria, and "they went about preaching the word" (8:1,4). Yes, the word of God "grew and multiplied" (12:24). According to Acts 13, the gospel went into Asia Minor, then into Europe (Acts 16). "Yea, verily, their sound went out into all the earth, and their words unto the ends of the world" (Romans 10:18). In fact, amazingly, within thirty years of the establishment of the kingdom of Christ, Paul could affirm that the gospel was preached in all creation (Colossians 1:23) increasing and bearing fruit therein (Colossians 1:6). No wonder Christians were accused of turning the WORLD upside down (Acts 17:6).
How desperately we need to recapture that evangelistic fervor of long ago. We must become converted to the concept that we were saved to save others; we are under a debt to all men until they hear the good news (Romans 1:14). Tragically however, the church of today, at least in many places, has little zeal for teaching the truth of God either at home or abroad. Let's face it, the evangelistic energy of God's people is expended by a minority in the church!
What are some of the reasons behind this neglect? (1) Liberalism- A spirit of compromise and softness toward some religious error is doing untold harm in the family of God. After all, if one isn't quite sure whether those outside of Christ are lost, he will hardly be zealous for their conversion. (2) Worldliness- An unbelievable worldliness pervades our brotherhood today. The enticements of Satan have corroded the hearts of many and, while they hold to a "form of godliness" they have little desire to seek the lost. (3) Pleasure seeking- Some have become so enamoured with sports, hobbies and recreation that, rather than using these legitimately for brief periods of relaxation, they have become the dominate thrusts of their lives, hence, they will not take the time which must necessarily be involved in gospel teaching. (4) Materialism- A preoccupation with the physical has drained the church. We have strangled ourselves with the financial burdens of elaborate buildings, steeples, stained glass and plush decorations. We have mortgaged ourselves to the hilt for accommodations which are scarcely used four hours per week (there are exceptions). Are we not missing the whole emphasis of our vocation? Regarding these matters, some serious soul searching needs to be done.
There are only two religions which can even begin to compete with the religion of Jesus Christ as far as universality is concerned. These are Mohammedanism (Islam) and Buddhism. The rapid growth of Mohammedanism in some countries can be accounted for on the basis of: (a) It is propagated by force; (b) It advocates the sensual gratification of the flesh and incorporates such into its promise of paradise. The other, Buddhism, promises an escape from the grim realities of life through asceticism and self-hypnotic meditation. It assures its adherents a release from the burdens of the caste system and the dread of transmigration. This accounts for its progress in a land of such miserable conditions.
But how does one account for the success of the Christian religion? Jesus forbade its spread by force (John 18:36), and rather than indulge fleshly lusts, it positively prohibits such (Galatians 5:19-21). Neither is the Christian permitted to escape from the problems of life through ascetic seclusion. On the contrary, he is to overcome the world by his faith (I John 5:4) and let his influence radiate among men that they might come to God (Matthew 5:16).
In the parable of the mustard seed, Jesus prophesied the extensive growth of His kingdom (Matthew 13:31-32). That such was remarkably fulfilled, no competent historian will deny. Obviously, the successful spread of Christianity can only be accounted for on the basis of: (a) The divine origin of the movement - proved by the resurrection of Christ; and (b) The zeal of the early disciples - evidencing their belief in its divine origin. The phenomenal growth of that first century church is still a marvel twenty centuries later.
The Lord's church began on the day of Pentecost with a nucleus of 3,000 souls (Acts 2:41). Shortly however, the company had doubled consisting of 5,000 men alone (4:4). Then, we are told, "believers were the more added to the Lord, multitudes both of men and women" and certain apostles were charged with having "filled Jerusalem" with their teaching (5:14,28). When persecution came, disciples were scattered into Judea's outskirts and over into Samaria, and "they went about preaching the word" (8:1,4). Yes, the word of God "grew and multiplied" (12:24). According to Acts 13, the gospel went into Asia Minor, then into Europe (Acts 16). "Yea, verily, their sound went out into all the earth, and their words unto the ends of the world" (Romans 10:18). In fact, amazingly, within thirty years of the establishment of the kingdom of Christ, Paul could affirm that the gospel was preached in all creation (Colossians 1:23) increasing and bearing fruit therein (Colossians 1:6). No wonder Christians were accused of turning the WORLD upside down (Acts 17:6).
How desperately we need to recapture that evangelistic fervor of long ago. We must become converted to the concept that we were saved to save others; we are under a debt to all men until they hear the good news (Romans 1:14). Tragically however, the church of today, at least in many places, has little zeal for teaching the truth of God either at home or abroad. Let's face it, the evangelistic energy of God's people is expended by a minority in the church!
What are some of the reasons behind this neglect? (1) Liberalism- A spirit of compromise and softness toward some religious error is doing untold harm in the family of God. After all, if one isn't quite sure whether those outside of Christ are lost, he will hardly be zealous for their conversion. (2) Worldliness- An unbelievable worldliness pervades our brotherhood today. The enticements of Satan have corroded the hearts of many and, while they hold to a "form of godliness" they have little desire to seek the lost. (3) Pleasure seeking- Some have become so enamoured with sports, hobbies and recreation that, rather than using these legitimately for brief periods of relaxation, they have become the dominate thrusts of their lives, hence, they will not take the time which must necessarily be involved in gospel teaching. (4) Materialism- A preoccupation with the physical has drained the church. We have strangled ourselves with the financial burdens of elaborate buildings, steeples, stained glass and plush decorations. We have mortgaged ourselves to the hilt for accommodations which are scarcely used four hours per week (there are exceptions). Are we not missing the whole emphasis of our vocation? Regarding these matters, some serious soul searching needs to be done.
Thursday, October 25, 2012
Christians Only
George Erwin wrote this short but rich piece. It appeared in the April 1, 1971 edition of "The Bible Herald" which was published by the Bible Herald Corporation in Parkersburg, West Virginia.
The early church was the result of God's word being preached. This "seed of the kingdom" (Luke 8:11) produced only one kind of fruit, Christians. Who ever heard of sowing wheat and reaping barley? If we preach only the word of God, the fruit will be Christians only. The fact that many religions exist is proof positive that something beside the word is being preached.
When people HEAR the gospel, BELIEVE in Jesus Christ, REPENT of their sins, CONFESS their faith in Christ and are BAPTIZED, the Lord forgives their sins (Mark 16:15-16; Acts 2:38; Romans 10:10; Romans 6:3-4; Acts 22:16) and adds them to HIS CHURCH (Acts 2:47). These disciples are called Christians (Acts 11:26; I Peter 4:16). In all their work and worship they are then to be guided by the New Testament of Christ (John 12:48; II Timothy 3:16-17).
We urge all to forsake human creeds, leave denominations and be nothing more than CHRISTIANS. Christ's church was built by the Savior (Matthew 16:18), purchased by His blood (Acts 20:28) and sanctified by God's truth (John 17:17; Ephesians 5:24-27). This church is the bride of Christ (Ephesians 5:22-32), His spiritual body (Colossians 1:18) and the family of God (I Timothy 3:15). Our plea is that we be satisfied to be just faithful Christians, living by the gospel of Christ.
The early church was the result of God's word being preached. This "seed of the kingdom" (Luke 8:11) produced only one kind of fruit, Christians. Who ever heard of sowing wheat and reaping barley? If we preach only the word of God, the fruit will be Christians only. The fact that many religions exist is proof positive that something beside the word is being preached.
When people HEAR the gospel, BELIEVE in Jesus Christ, REPENT of their sins, CONFESS their faith in Christ and are BAPTIZED, the Lord forgives their sins (Mark 16:15-16; Acts 2:38; Romans 10:10; Romans 6:3-4; Acts 22:16) and adds them to HIS CHURCH (Acts 2:47). These disciples are called Christians (Acts 11:26; I Peter 4:16). In all their work and worship they are then to be guided by the New Testament of Christ (John 12:48; II Timothy 3:16-17).
We urge all to forsake human creeds, leave denominations and be nothing more than CHRISTIANS. Christ's church was built by the Savior (Matthew 16:18), purchased by His blood (Acts 20:28) and sanctified by God's truth (John 17:17; Ephesians 5:24-27). This church is the bride of Christ (Ephesians 5:22-32), His spiritual body (Colossians 1:18) and the family of God (I Timothy 3:15). Our plea is that we be satisfied to be just faithful Christians, living by the gospel of Christ.
Judgment to Come
This article appeared in the April 1, 1971 edition of "The Bible Herald", published by the Bible Herald Corporation in Parkersburg, West Virginia. It was written by Gene West.
The passage with which we shall deal in this article is I Peter 4:3-5. "For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you; who shall give account to Him that is ready to judge the quick and the dead."
Before a discussion of the verses aforementioned, it is necessary to ask the question, to whom was the epistle written? Peter himself says that he was addressing, "...the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia." The student of Bible geography knows that places mentioned in I Peter 1:1 were all provinces of Asia Minor, or what we today call the country of Turkey. We must now ask, who were the "strangers scattered throughout" these provinces? There can be only two possible answers: (1) Christian Jews scattered within this area or (2) Christians generally living within these provinces.
Which of these is more probable? We answer, unhesitatingly, the second answer is. Why? Firstly, because from the book of Acts we learn that the churches in the provinces mentioned were predominately Gentile, and it seems unlikely that Peter would address two epistles of such importance to a minority of Jewish Christians. Secondly, the reference to the background of these people in I Peter 1:14; 2:10; 4:3 demands that they were not Jews who had lived according to the law of Moses, but Gentiles who had "wrought the will of the Gentiles" walking in the path of sensuality, lusts, drunkenness, carousals, drinking parties and abominable idolatries. Thirdly, in I Peter 3:6 Peter told these Christian women that they were Sarah's daughters as long as they did well. Jewish women would be Sarah's daughters after the flesh whether or not they did well in Christ's service. Fourthly, though many of the thoughts in the epistle are Jewish in background and though there are many quotations from the Old Testament, which would be only natural since a Jewish apostle was writing to them, there is not one reference to the law of Moses as such, and the word nomos which is the Greek word for law does not occur in the text.
Therefore, we must conclude that the letter was written to Christians, both Jew and Gentile, in the provinces mentioned and that the word "strangers" is used in a sense to designate believers in a world of non-believers, as it is used in I Peter 2:11 and in Hebrews 11:13. All of this is important because what a man says or writes is qualified by the persons to whom he speaks and the situation under which he speaks or writes. Now let us turn our attention back to the quoted text.
The verse that draws our particular attention is number five, "...who shall give account to Him that is ready to judge the quick and the dead." The antecedent of the pronoun "who" in this passage is "Gentiles" of verse three. The people who spoke evil of the Christians to whom Peter was writing were to give an account to Christ. Hence, the judgment specifically referred to here in the first part of the verse; i.e., the giving of account, was to come to the Gentiles after the flesh. The words "shall give" come from the Greek apodosousin which suggests nothing but a future giving of an account. It is the same word that is used in Romans 14:12.
But let us look at the last half of verse five for a moment. It tells us that Christ "is ready to judge the living and the dead." Those who might use this text to attempt to show that the judgment was near at hand when Peter wrote this letter (about A.D. 65) would like to make a play on the word "ready." They might say that ready means "near at hand." However, the word "ready" comes from the Greek word hetoimos which, according to Thayer, means "to be ready; prepared." The same word is used in II Corinthians 12:14 in which Paul said, "Behold, the third time I am ready to come to you..." Paul had been "ready" the first time, the second time and was still ready for the third time.
In Acts 21:13 Paul told the Christians to whom he was speaking that he was "ready" to be bound and to die in Jerusalem. Paul did not die in Jerusalem! He died not less than four years or more than eight years later in Rome. And when his time of departure came he was still "ready!" (See II Timothy 4:6-8) In I Peter 4:5 the word "ready" means, "to be prepared; having the ability" and not that the thing had to happen in the immediate future. Have you known of a time when God, or Christ, or the Holy Spirit were not ready to do the will of the Godhead?
The word "judge" in this passage is krino which means "of the judgment of God, or of Jesus the Messiah, deciding between the righteousness and unrighteousness of men." (Thayer)
Peter is saying that Christ is prepared to decide between the righteousness and unrighteousness of men. "Men" would include any men, and all men and so Peter asserts here by including both the living and the dead.
This passage must refer to a judgment yet future and cannot have any reference to the destruction of Jerusalem. They (those addressed) were not there! At the destruction of Jerusalem it was Jews who gave the account and it was Gentiles who were the instruments of God's condemning wrath.
If Peter was not speaking of a Christ who has the ability to judge the living and the dead at some time future both to Him and to us then language has no meaning. After searching many works, this writer finds that the only people who deny a future judgment on the basis of this passage are Reinhold Niehbuhr, a neo-orthodox and Karl Barth and Rudolph Bultmann, both of whom were rank modernists, and those advocates of Materialism such as the Jehovah's Witnesses, the Seventh-Day Adventists, the Christian Scientist and the Radio Church of God whose chief spokesman is Garner Ted Armstrong.
By no stretch of the imagination can I Peter 4:5 be made to refer to a day to day judgment of the lives of men; because it was not something that Christ had done or was doing, but something that He was ready to do.
We close with this question. What possible consequences, either physical or spiritual could the destruction of Jerusalem have upon the minds and lives of either the Christians or the Gentiles of Asia Minor?
The passage with which we shall deal in this article is I Peter 4:3-5. "For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you; who shall give account to Him that is ready to judge the quick and the dead."
Before a discussion of the verses aforementioned, it is necessary to ask the question, to whom was the epistle written? Peter himself says that he was addressing, "...the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia." The student of Bible geography knows that places mentioned in I Peter 1:1 were all provinces of Asia Minor, or what we today call the country of Turkey. We must now ask, who were the "strangers scattered throughout" these provinces? There can be only two possible answers: (1) Christian Jews scattered within this area or (2) Christians generally living within these provinces.
Which of these is more probable? We answer, unhesitatingly, the second answer is. Why? Firstly, because from the book of Acts we learn that the churches in the provinces mentioned were predominately Gentile, and it seems unlikely that Peter would address two epistles of such importance to a minority of Jewish Christians. Secondly, the reference to the background of these people in I Peter 1:14; 2:10; 4:3 demands that they were not Jews who had lived according to the law of Moses, but Gentiles who had "wrought the will of the Gentiles" walking in the path of sensuality, lusts, drunkenness, carousals, drinking parties and abominable idolatries. Thirdly, in I Peter 3:6 Peter told these Christian women that they were Sarah's daughters as long as they did well. Jewish women would be Sarah's daughters after the flesh whether or not they did well in Christ's service. Fourthly, though many of the thoughts in the epistle are Jewish in background and though there are many quotations from the Old Testament, which would be only natural since a Jewish apostle was writing to them, there is not one reference to the law of Moses as such, and the word nomos which is the Greek word for law does not occur in the text.
Therefore, we must conclude that the letter was written to Christians, both Jew and Gentile, in the provinces mentioned and that the word "strangers" is used in a sense to designate believers in a world of non-believers, as it is used in I Peter 2:11 and in Hebrews 11:13. All of this is important because what a man says or writes is qualified by the persons to whom he speaks and the situation under which he speaks or writes. Now let us turn our attention back to the quoted text.
The verse that draws our particular attention is number five, "...who shall give account to Him that is ready to judge the quick and the dead." The antecedent of the pronoun "who" in this passage is "Gentiles" of verse three. The people who spoke evil of the Christians to whom Peter was writing were to give an account to Christ. Hence, the judgment specifically referred to here in the first part of the verse; i.e., the giving of account, was to come to the Gentiles after the flesh. The words "shall give" come from the Greek apodosousin which suggests nothing but a future giving of an account. It is the same word that is used in Romans 14:12.
But let us look at the last half of verse five for a moment. It tells us that Christ "is ready to judge the living and the dead." Those who might use this text to attempt to show that the judgment was near at hand when Peter wrote this letter (about A.D. 65) would like to make a play on the word "ready." They might say that ready means "near at hand." However, the word "ready" comes from the Greek word hetoimos which, according to Thayer, means "to be ready; prepared." The same word is used in II Corinthians 12:14 in which Paul said, "Behold, the third time I am ready to come to you..." Paul had been "ready" the first time, the second time and was still ready for the third time.
In Acts 21:13 Paul told the Christians to whom he was speaking that he was "ready" to be bound and to die in Jerusalem. Paul did not die in Jerusalem! He died not less than four years or more than eight years later in Rome. And when his time of departure came he was still "ready!" (See II Timothy 4:6-8) In I Peter 4:5 the word "ready" means, "to be prepared; having the ability" and not that the thing had to happen in the immediate future. Have you known of a time when God, or Christ, or the Holy Spirit were not ready to do the will of the Godhead?
The word "judge" in this passage is krino which means "of the judgment of God, or of Jesus the Messiah, deciding between the righteousness and unrighteousness of men." (Thayer)
Peter is saying that Christ is prepared to decide between the righteousness and unrighteousness of men. "Men" would include any men, and all men and so Peter asserts here by including both the living and the dead.
This passage must refer to a judgment yet future and cannot have any reference to the destruction of Jerusalem. They (those addressed) were not there! At the destruction of Jerusalem it was Jews who gave the account and it was Gentiles who were the instruments of God's condemning wrath.
If Peter was not speaking of a Christ who has the ability to judge the living and the dead at some time future both to Him and to us then language has no meaning. After searching many works, this writer finds that the only people who deny a future judgment on the basis of this passage are Reinhold Niehbuhr, a neo-orthodox and Karl Barth and Rudolph Bultmann, both of whom were rank modernists, and those advocates of Materialism such as the Jehovah's Witnesses, the Seventh-Day Adventists, the Christian Scientist and the Radio Church of God whose chief spokesman is Garner Ted Armstrong.
By no stretch of the imagination can I Peter 4:5 be made to refer to a day to day judgment of the lives of men; because it was not something that Christ had done or was doing, but something that He was ready to do.
We close with this question. What possible consequences, either physical or spiritual could the destruction of Jerusalem have upon the minds and lives of either the Christians or the Gentiles of Asia Minor?
A Survey of Sin
This article appeared in the November 1972 edition of the "Christian Courier", published by the Church of Christ in Stockton, California.
The Reality of Sin- One would hardly think that it is necessary to establish the existence and reality of sin. There are, however, those who claim that "sin" is but an illusion of the mind. the atheist for example, denies the reality of sin by claiming that such is a concoction of insecure, emotionally disturbed religious fanatics. He would explain man's behavior in terms of an evolutionary development; a savagery derived from an alleged jungle existence. The defense by Clarence Darrow in the famed Leopold and Loeb trial (Chicago, 1924) was based upon this very premise. Some psychiatrists would rationalize the wickedness of humanity by characterizing it all as "sickness." Now it is unquestionably true that some who commit horrible crimes are sick but the bulk of such incidents can only be regarded as sin. Even some religionists refuse to acknowledge much of sin's dreadful presence. Mary Baker Eddy (founder of "Christian Science") declared: "Sin, disease and earth have no foundations in Truth." and religious modernism, with its situation ethics and its corresponding rejection of objective truth (the Bible) has likewise promoted the "no sin" theory.
The grim and overwhelming reality of man's atrocious conduct however, is an eloquent rebuttal of the puny philosophical and psychological rationalizations of sin-perverted minds. The facts are staggering. The annual crime bill of the United States is $22 billion and the crime rate is mounting five times as fast as the population rate. In this alleged "sinless land" there is a robbery committed every two and one half minutes; a forcible rape every nineteen minutes and a murder every forty three minutes. In fact, in one seven year span of the Vietnam War, while 25,000 Americans were being killed in that foreign conflict, 67,000 were being murdered right here at home in our own safe U.S.A. No, these facts can't be explained away with pat little theories. SIN is the answer and man is the culprit. In the first chapter of the book of Romans, Paul indicted the ancient Gentile world as sinful; in the second chapter, he brought the Jews under the same condemnation. He thus concluded: "There is none righteous, no, not one;" and again, "all have sinned and fall short of the glory of God" (3:10,23). The Bible is plain, "If we say that we have not sinned, we make Him a liar, and His word is not in us" (I John 1:10). And, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (I John 1:8).
What Is Sin?- How vague and distorted are our concepts of sin when divorced from the teaching of the Bible. Rousseau, the prominent French socialist of the 18th century said, "All that I feel to be right, is right. Whatever I feel to be wrong is wrong. All the morality of our actions lies in the judgment we ourselves form of them." More recently, American writer Ernest Hemingway declared, "What is moral is what you feel good after, and what is immoral is what you feel bad after." One supposes then, if Hitler felt "good" about murdering several million Jews, it was a "moral" act! It is patently obvious that man, being the fallen creature that he is, is in no position to define sin. But God has defined it in his written revelation to man, the Bible.
1. Sin is violation of God's law. "Every one that doeth sin doeth also lawlessness; and sin is lawlessness" (I John 3:4). The word "sin" is from the Greek term hamartia, literally, "to miss the mark." In the above passage, sin is shown to be downright lawlessness. It is an ignoring of and opposition to divine law. It is the opposite of righteousness; yes, "all unrighteousness is sin" (I John 5:17).
2. Unbelief is sin. When Jesus spoke to His disciples of the coming Comforter, he affirmed, "And he, when he is come, will convict the world in respect of sin..." And then he said, "...of sin, because they believe not on Me..." (John 16:8,9). There are those who scoff at the Savior's virgin birth, who utterly deny His miraculous deeds and sneer at His wonderful words. They suggest that He was but an ordinary man, if, say some, He indeed ever lived at all. Jesus said, "He that believeth not shall be damned" (Mark 16:16).
3. Sin is refusing to listen to the truth. Jeremiah described his contemporaries by charging, "They are turned back to the iniquities of their forefathers, who refused to hear my words" (Jer. 11:10). Again, God declared through the prophet, "I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them; because I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered" (Jer. 35:17). So many today are like this. They are totally disinterested in spiritual truth. Like those ancients who murdered Stephen, they have "stopped their ears" to religious instruction.
4. Presumption is sin. David exclaimed, "Keep back thy servant also from presumptuous sins; let them not have dominion over me; then shall I be upright, and I shall be clear from great transgression" (Psalm 19:13). Presumption is not merely a slip of weakness, it is a deliberate disregard of divine truth. When King Saul, who was not a priest of God, offered burnt offerings in the absence of Samuel, he acted presumptuously and foolishly. He had "not kept the commandment of Jehovah" and he paid the price (I Sam. 13:12-14). To act in religion in the absence of divine authority is sinful. Christians are admonished to "learn not to go beyond the things which are written" (I Cor. 4:6). Let us be sobered by these words: "Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God; he that abideth in the teaching, the same hath both the Father and the Son" (II John 9).
5. Neglect is sin. "To him therefore that knoweth to do good, and doeth it not, to him it is sin" (James 4:17). Many people, who would never think of stealing or committing adultery, sin flagrantly by their neglect and indolence. They may not do too much wrong, but they never get around to doing much right either. Jesus described a certain servant as being beaten with many stripes because he "knew his lord's will, and made not ready, nor did according to his will" (Luke 12:47). the man who neglected to use his talent was characterized by Christ as "wicked and slothful" (Matthew 25:26). And those on the left hand in that judgment scene of Matthew 25 are sentenced to Hell because of their failure to act (42,43).
The Consequences of Sin- The tragic consequences of sin surround us. Suffering and sorrow, disease and death are results of man's rebellion to God's law. Even innocent children, who have committed no personal sins, are heir to effects of unrighteousness. Through Adam's sin, death entered the world and passed unto all men (Romans 5:12). The whole creation seems to groan under the "bondage of corruption" brought about by sin (Romans 8:21-22). And more dreadful still is the eternal damnation that awaits those who die out of Christ and thus in their sins (John 8:24).
The Remedy for Sin- Thanks be to God, there is a remedy for sin. Christ came to give His life a ransom in exchange for ours (Matthew 20:28). He loved us and loosed us from our sins by His own blood (Revelation 1:5). When man through faith, turns from his sinful way of living (repentance) and identifies with the death and resurrection of Christ by being immersed in water for forgiveness of sins (Romans 6:3-4; Acts 2:38) he is freed from the guilt of his past conduct. As long as he continues to walk in the light, Christ's blood will keep him clean (I John 1:7). Let us strive to so live, and teach others accordingly.
The Reality of Sin- One would hardly think that it is necessary to establish the existence and reality of sin. There are, however, those who claim that "sin" is but an illusion of the mind. the atheist for example, denies the reality of sin by claiming that such is a concoction of insecure, emotionally disturbed religious fanatics. He would explain man's behavior in terms of an evolutionary development; a savagery derived from an alleged jungle existence. The defense by Clarence Darrow in the famed Leopold and Loeb trial (Chicago, 1924) was based upon this very premise. Some psychiatrists would rationalize the wickedness of humanity by characterizing it all as "sickness." Now it is unquestionably true that some who commit horrible crimes are sick but the bulk of such incidents can only be regarded as sin. Even some religionists refuse to acknowledge much of sin's dreadful presence. Mary Baker Eddy (founder of "Christian Science") declared: "Sin, disease and earth have no foundations in Truth." and religious modernism, with its situation ethics and its corresponding rejection of objective truth (the Bible) has likewise promoted the "no sin" theory.
The grim and overwhelming reality of man's atrocious conduct however, is an eloquent rebuttal of the puny philosophical and psychological rationalizations of sin-perverted minds. The facts are staggering. The annual crime bill of the United States is $22 billion and the crime rate is mounting five times as fast as the population rate. In this alleged "sinless land" there is a robbery committed every two and one half minutes; a forcible rape every nineteen minutes and a murder every forty three minutes. In fact, in one seven year span of the Vietnam War, while 25,000 Americans were being killed in that foreign conflict, 67,000 were being murdered right here at home in our own safe U.S.A. No, these facts can't be explained away with pat little theories. SIN is the answer and man is the culprit. In the first chapter of the book of Romans, Paul indicted the ancient Gentile world as sinful; in the second chapter, he brought the Jews under the same condemnation. He thus concluded: "There is none righteous, no, not one;" and again, "all have sinned and fall short of the glory of God" (3:10,23). The Bible is plain, "If we say that we have not sinned, we make Him a liar, and His word is not in us" (I John 1:10). And, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (I John 1:8).
What Is Sin?- How vague and distorted are our concepts of sin when divorced from the teaching of the Bible. Rousseau, the prominent French socialist of the 18th century said, "All that I feel to be right, is right. Whatever I feel to be wrong is wrong. All the morality of our actions lies in the judgment we ourselves form of them." More recently, American writer Ernest Hemingway declared, "What is moral is what you feel good after, and what is immoral is what you feel bad after." One supposes then, if Hitler felt "good" about murdering several million Jews, it was a "moral" act! It is patently obvious that man, being the fallen creature that he is, is in no position to define sin. But God has defined it in his written revelation to man, the Bible.
1. Sin is violation of God's law. "Every one that doeth sin doeth also lawlessness; and sin is lawlessness" (I John 3:4). The word "sin" is from the Greek term hamartia, literally, "to miss the mark." In the above passage, sin is shown to be downright lawlessness. It is an ignoring of and opposition to divine law. It is the opposite of righteousness; yes, "all unrighteousness is sin" (I John 5:17).
2. Unbelief is sin. When Jesus spoke to His disciples of the coming Comforter, he affirmed, "And he, when he is come, will convict the world in respect of sin..." And then he said, "...of sin, because they believe not on Me..." (John 16:8,9). There are those who scoff at the Savior's virgin birth, who utterly deny His miraculous deeds and sneer at His wonderful words. They suggest that He was but an ordinary man, if, say some, He indeed ever lived at all. Jesus said, "He that believeth not shall be damned" (Mark 16:16).
3. Sin is refusing to listen to the truth. Jeremiah described his contemporaries by charging, "They are turned back to the iniquities of their forefathers, who refused to hear my words" (Jer. 11:10). Again, God declared through the prophet, "I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them; because I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered" (Jer. 35:17). So many today are like this. They are totally disinterested in spiritual truth. Like those ancients who murdered Stephen, they have "stopped their ears" to religious instruction.
4. Presumption is sin. David exclaimed, "Keep back thy servant also from presumptuous sins; let them not have dominion over me; then shall I be upright, and I shall be clear from great transgression" (Psalm 19:13). Presumption is not merely a slip of weakness, it is a deliberate disregard of divine truth. When King Saul, who was not a priest of God, offered burnt offerings in the absence of Samuel, he acted presumptuously and foolishly. He had "not kept the commandment of Jehovah" and he paid the price (I Sam. 13:12-14). To act in religion in the absence of divine authority is sinful. Christians are admonished to "learn not to go beyond the things which are written" (I Cor. 4:6). Let us be sobered by these words: "Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God; he that abideth in the teaching, the same hath both the Father and the Son" (II John 9).
5. Neglect is sin. "To him therefore that knoweth to do good, and doeth it not, to him it is sin" (James 4:17). Many people, who would never think of stealing or committing adultery, sin flagrantly by their neglect and indolence. They may not do too much wrong, but they never get around to doing much right either. Jesus described a certain servant as being beaten with many stripes because he "knew his lord's will, and made not ready, nor did according to his will" (Luke 12:47). the man who neglected to use his talent was characterized by Christ as "wicked and slothful" (Matthew 25:26). And those on the left hand in that judgment scene of Matthew 25 are sentenced to Hell because of their failure to act (42,43).
The Consequences of Sin- The tragic consequences of sin surround us. Suffering and sorrow, disease and death are results of man's rebellion to God's law. Even innocent children, who have committed no personal sins, are heir to effects of unrighteousness. Through Adam's sin, death entered the world and passed unto all men (Romans 5:12). The whole creation seems to groan under the "bondage of corruption" brought about by sin (Romans 8:21-22). And more dreadful still is the eternal damnation that awaits those who die out of Christ and thus in their sins (John 8:24).
The Remedy for Sin- Thanks be to God, there is a remedy for sin. Christ came to give His life a ransom in exchange for ours (Matthew 20:28). He loved us and loosed us from our sins by His own blood (Revelation 1:5). When man through faith, turns from his sinful way of living (repentance) and identifies with the death and resurrection of Christ by being immersed in water for forgiveness of sins (Romans 6:3-4; Acts 2:38) he is freed from the guilt of his past conduct. As long as he continues to walk in the light, Christ's blood will keep him clean (I John 1:7). Let us strive to so live, and teach others accordingly.
Wednesday, October 24, 2012
No Shield for Heretics
This article appeared in the November 1972 edition of the "Christian Courier", edited by Wayne Jackson and published by the Church of Christ in Stockton, California. Mr. Jackson wrote this article as well.
Of all the congregations established by the great apostle Paul, the church at Philippi held a special place in his heart (Philippians 1:7). Philippi was the first citadel of Christianity on European soil, commencing with the conversion of Lydia, the jailer, and their respective households (Acts 16:12-40). From the very first day of its existence until Paul's imprisonment in Rome some ten years later, the Philippian brethren had supported Paul in his gospel labors (Acts 16:15, Philippians 1:5). It is not remarkable therefore, that the apostle would write, "I long after you all in the tender mercies of Christ Jesus" (Philippians 1:8).
From his Roman confinement Paul wrote to the Philippians endeavoring to encourage them to bear up under the persecution to which they were being subjected. He emphasizes that his own tribulations in Rome have really worked toward the advancement of the gospel (1:12) and observing his indomitable spirit, many saints in Rome became "more abundantly bold to speak the word of God without fear" (1:14).
Not all brethren in Rome however, were favorably disposed toward Paul. Rather than being his companions in the gospel, some considered themselves Paul's competitors. The apostle says they were preaching Christ of "envy and strife"; they proclaimed the Savior of "faction, not sincerely, thinking to raise up affliction" for the imprisoned Paul (1:15, 17). But in spite of their hateful disposition, the tremendous apostle to the Gentiles rejoices that Christ is being preached, regardless of the motivating spirit.
R. C. H. Lenski points out that these verses were used by some in the early centuries of the church as a shield for heretics. Chrysostom and others vigorously protested such a misapplication of this text. A similar wresting of this passage is not unknown even in our own times. It is occasionally alleged that we ought to rejoice at the preaching of a Billy Graham, Oral Roberts or David Wilderson, for even though they preach some error, at least Christ is being proclaimed and for that much we ought to be thankful. The Philippian text (1:15, 17, 18) is then cited to substantiate the point. That such is a butchery of these verses is readily apparent upon examination.
Of all the congregations established by the great apostle Paul, the church at Philippi held a special place in his heart (Philippians 1:7). Philippi was the first citadel of Christianity on European soil, commencing with the conversion of Lydia, the jailer, and their respective households (Acts 16:12-40). From the very first day of its existence until Paul's imprisonment in Rome some ten years later, the Philippian brethren had supported Paul in his gospel labors (Acts 16:15, Philippians 1:5). It is not remarkable therefore, that the apostle would write, "I long after you all in the tender mercies of Christ Jesus" (Philippians 1:8).
From his Roman confinement Paul wrote to the Philippians endeavoring to encourage them to bear up under the persecution to which they were being subjected. He emphasizes that his own tribulations in Rome have really worked toward the advancement of the gospel (1:12) and observing his indomitable spirit, many saints in Rome became "more abundantly bold to speak the word of God without fear" (1:14).
Not all brethren in Rome however, were favorably disposed toward Paul. Rather than being his companions in the gospel, some considered themselves Paul's competitors. The apostle says they were preaching Christ of "envy and strife"; they proclaimed the Savior of "faction, not sincerely, thinking to raise up affliction" for the imprisoned Paul (1:15, 17). But in spite of their hateful disposition, the tremendous apostle to the Gentiles rejoices that Christ is being preached, regardless of the motivating spirit.
R. C. H. Lenski points out that these verses were used by some in the early centuries of the church as a shield for heretics. Chrysostom and others vigorously protested such a misapplication of this text. A similar wresting of this passage is not unknown even in our own times. It is occasionally alleged that we ought to rejoice at the preaching of a Billy Graham, Oral Roberts or David Wilderson, for even though they preach some error, at least Christ is being proclaimed and for that much we ought to be thankful. The Philippian text (1:15, 17, 18) is then cited to substantiate the point. That such is a butchery of these verses is readily apparent upon examination.
Preaching Christ
Paul rejoices that Christ is preached. But what does the expression "preaching Christ" indicate in Bible parlance? The New Testament makes it clear that to preach Christ is to proclaim His will, His doctrine with its facts, commandments and promises among men. A few examples will suffice to establish the point. (1) In Athens Paul proclaimed Christ, and such proclamation entailed obedience to the word of the Lord (Acts 17:3, 30). (2) The evangelist Philip went to Samaria and "proclaimed unto them the Christ." That such included the preaching of Heaven's ordinances is evidenced by the fact that "the multitudes gave heed with one accord unto the things that were spoken by Philip" (Acts 8:5-6). And again, when Philip "preached Jesus" to the Ethiopian eunuch, he stressed gospel obedience, for the nobleman was constrained to ask, "Behold, here is water; what doth hinder me to be baptized?" (Acts 8:35-36). In II Corinthians 11:4 Paul plainly equates the preaching of a "different gospel" with preaching "another Christ" i.e., a perverted gospel is a misrepresentation of Jesus of Nazareth.
It is thus clear that the group mentioned in Philippians 1:15 was not advocating false doctrine; Paul would never have rejoiced in that (Cf. Galatians 1:6-8 where gospel-perverters are severely condemned). No, Paul's opponents in Rome preached Christ, His doctrine. It is their motives that are censured. They are characterized as follows: (1) They preach Christ of envy and strife; they were envious of Paul's success and hence sought to be his rivals. (2) They preached "of faction." The Greek term indicates what one does solely out of self-interest. (3) They preach "not sincerely" i.e. "not purely, but with mixed motives." (4) Their teaching was pretentious, meaning their real purpose was disguised.
All of these indictments are against their disposition, not the doctrine they preached. These verses therefore, cannot be used as a cloak for false teachers, either within the church or out of it, without a most deceitful handling of the Word of God.
Monday, October 22, 2012
Human Dilemma
Bob Mize wrote this piece which appeared in the April 1, 1071 edition of "The Bible Herald" which was published by the Bible Herald Corporation in Parkersburg, West Virginia.
Sometimes our dilemmas are human; of human origin that is. One once came to my attention in a counseling session with a middle aged Christian man. He was having trouble realizing the forgiveness of God, and his fabricated dilemma, which caused his "tailspin" was worded to me this way. "I don't believe God will forgive me until I forgive myself but I can't forgive myself until I feel right with God."
The solution to this is not as complicated as the statement itself and the reason for that is clear. Often man can complicate things until it is bizarre, while God presents the simple and understandable. Anyway, the way to unravel this is to notice the error in the first part of the statement made by the brother. God has nowhere said that we must forgive ourselves (and we usually mean forget the past, which is impossible with man) before He forgives us. He does say that we must repent but this is not the same thing at all.
Consider Paul the apostle, who was formerly the persecutor. If anyone could have posed this dilemma for himself, he could have; but he didn't. God's grace and forgiveness is appropriated easily, without red tape. It takes one thing; faith in His promise. When He says that He forgives, we simple accept it and go forward. Hear Paul on the point. "Forgetting those things which are behind...I press toward the mark for the prize of the high calling of God in Christ Jesus" (Philippians 3:13-14).
Sometimes our dilemmas are human; of human origin that is. One once came to my attention in a counseling session with a middle aged Christian man. He was having trouble realizing the forgiveness of God, and his fabricated dilemma, which caused his "tailspin" was worded to me this way. "I don't believe God will forgive me until I forgive myself but I can't forgive myself until I feel right with God."
The solution to this is not as complicated as the statement itself and the reason for that is clear. Often man can complicate things until it is bizarre, while God presents the simple and understandable. Anyway, the way to unravel this is to notice the error in the first part of the statement made by the brother. God has nowhere said that we must forgive ourselves (and we usually mean forget the past, which is impossible with man) before He forgives us. He does say that we must repent but this is not the same thing at all.
Consider Paul the apostle, who was formerly the persecutor. If anyone could have posed this dilemma for himself, he could have; but he didn't. God's grace and forgiveness is appropriated easily, without red tape. It takes one thing; faith in His promise. When He says that He forgives, we simple accept it and go forward. Hear Paul on the point. "Forgetting those things which are behind...I press toward the mark for the prize of the high calling of God in Christ Jesus" (Philippians 3:13-14).
Saturday, October 20, 2012
The Three Dimensions of Love
Edward Vennerholm is the author of this article which appeared in the September 15, 1971 edition of "The Bible Herald" which was published by the Bible Herald Corporation in Parkersburg, West Virginia.
Biblical love has three dimensions. Each is distinct and necessary for our lives to be full and complete. Yet, they are interrelated and one cannot exist without the effect and influence of the other two.
The first dimension is God's love for man as expressed in John 3:16. "For God so loved the world that He gave His only begotten Son, that whosoever believes in Him should not perish but have eternal life."
Our loving God created the world and provided all that is necessary for life to exist; food, comforts and atmosphere. In addition, God saw that it was not good for man to live alone so he provided him a help meet. Then God gave man dominion over all that he had created and the freedom to use the creation in any way he chose. Soon man sinned and thereby separated himself from his Creator. But God, maintaining the love He had for His creation from the beginning, initiated a scheme of redemption for His beloved, effective until its fruition in the Son of Man. Why? Because God loved man.
Yet, man continued to sin. His evil grew increasingly worse. Moses said, "The Lord saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually" (Genesis 6:5). The Lord decided to blot out all living things from His creation but Noah found favor in the eyes of the Lord and saved the whole human race from extinction.
Once again man turned to sin. God sent great men to try to restore His people to righteousness such as Moses, Aaron, David and the prophets but His creatures were stubborn and fickle. When life became difficult and man seemed to be losing ground, he would return to his Maker; while at other times, man would become independent and put his faith in idols. This vacillation continued for several centuries until the scheme of redemption was fulfilled by the sacrifice of Christ once for all. Why? Because God loved man.
The second dimension is man's love for God. "You shall love the Lord your God with all your heart, with all your soul, and with all your mind" (Matthew 22:37). Man's love for God is a commandment, not a request. We are to love God with all our hearts. The heart is the basis for our emotions and should come from the depths of our innermost selves. Two dominant emotions are joy and sorrow. Our love should be stimulated by joy in knowing that Christ died for us to prevent eternal separation from our Father; and by sorrow in knowing that if we don't do the will of our Father, fellow human beings will be lost forever without God.
We must love God with all our souls. The soul is the seat of our spiritual existence and is the only direct contact we have with God. This soul makes us unique among God's creatures and we must keep the soul holy and pure if we are going to approach God.
We must love God with all our mind, the seat of our intellect, which also makes us unique among God's creatures. Our mind enables us to be freewill agents instead of pawns moved at the will of some superior power. With this capacity of choice also must come the realization that we can very easily condemn our souls to everlasting punishment. Therefore, with this entreaty from God to love Him with all our minds must come the knowledge that here is a power lovingly instructing us how to gain the finest degree of happiness available to any being for an eternity.
The third dimension of love to be considered is man's love for man. "A new commandment I give you, that you also love one another. By this all men will know that you are my disciples, if you have love for one another" (John 13:34-35). The Old Law taught that they were to love their neighbors and hate their enemies. Contrast this with the New Law where Christ stated that we are to love our enemies and pray for those that persecute us. We must see that Christ not only taught this but actually lived it. "...while we were yet sinners Christ died for us" (Romans 5:8). As we took His life, He prayed, "Father, forgive them for they know not what they do" (Luke 23:34).
Christ loved us first and thereby set the example that we are to follow toward our fellow man. Only by loving each other can we possibly show our love of God. "If anyone says, 'I love God' and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen" (First John 4:20). We must approach God on a level that we can understand or comprehend. That level is man with whom we can identify. Since God is omniscient and understands our plight, He encourages us to love him who we can see; and by doing so, we will manifest our affections for Him whom we can't see.
The three dimensions of love are coexistent. None of the three can successfully exist by itself. God's love for man is the zenith; the ultimate in affection of one being for another and has been unselfishly manifested through His grace and patience and the sacrifice of Jesus Christ as the supreme sin offering.
Man's love for God must come from the totality of his being. It must come from the depths, yea the very bowels of this creature and return to God like the sweet smell of the incense that arose from the tabernacle of old.
Finally, the love of man for man must be the binding chord that holds man to God and keeps him from being flung into eternal separation from the Almighty.
Biblical love has three dimensions. Each is distinct and necessary for our lives to be full and complete. Yet, they are interrelated and one cannot exist without the effect and influence of the other two.
The first dimension is God's love for man as expressed in John 3:16. "For God so loved the world that He gave His only begotten Son, that whosoever believes in Him should not perish but have eternal life."
Our loving God created the world and provided all that is necessary for life to exist; food, comforts and atmosphere. In addition, God saw that it was not good for man to live alone so he provided him a help meet. Then God gave man dominion over all that he had created and the freedom to use the creation in any way he chose. Soon man sinned and thereby separated himself from his Creator. But God, maintaining the love He had for His creation from the beginning, initiated a scheme of redemption for His beloved, effective until its fruition in the Son of Man. Why? Because God loved man.
Yet, man continued to sin. His evil grew increasingly worse. Moses said, "The Lord saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually" (Genesis 6:5). The Lord decided to blot out all living things from His creation but Noah found favor in the eyes of the Lord and saved the whole human race from extinction.
Once again man turned to sin. God sent great men to try to restore His people to righteousness such as Moses, Aaron, David and the prophets but His creatures were stubborn and fickle. When life became difficult and man seemed to be losing ground, he would return to his Maker; while at other times, man would become independent and put his faith in idols. This vacillation continued for several centuries until the scheme of redemption was fulfilled by the sacrifice of Christ once for all. Why? Because God loved man.
The second dimension is man's love for God. "You shall love the Lord your God with all your heart, with all your soul, and with all your mind" (Matthew 22:37). Man's love for God is a commandment, not a request. We are to love God with all our hearts. The heart is the basis for our emotions and should come from the depths of our innermost selves. Two dominant emotions are joy and sorrow. Our love should be stimulated by joy in knowing that Christ died for us to prevent eternal separation from our Father; and by sorrow in knowing that if we don't do the will of our Father, fellow human beings will be lost forever without God.
We must love God with all our souls. The soul is the seat of our spiritual existence and is the only direct contact we have with God. This soul makes us unique among God's creatures and we must keep the soul holy and pure if we are going to approach God.
We must love God with all our mind, the seat of our intellect, which also makes us unique among God's creatures. Our mind enables us to be freewill agents instead of pawns moved at the will of some superior power. With this capacity of choice also must come the realization that we can very easily condemn our souls to everlasting punishment. Therefore, with this entreaty from God to love Him with all our minds must come the knowledge that here is a power lovingly instructing us how to gain the finest degree of happiness available to any being for an eternity.
The third dimension of love to be considered is man's love for man. "A new commandment I give you, that you also love one another. By this all men will know that you are my disciples, if you have love for one another" (John 13:34-35). The Old Law taught that they were to love their neighbors and hate their enemies. Contrast this with the New Law where Christ stated that we are to love our enemies and pray for those that persecute us. We must see that Christ not only taught this but actually lived it. "...while we were yet sinners Christ died for us" (Romans 5:8). As we took His life, He prayed, "Father, forgive them for they know not what they do" (Luke 23:34).
Christ loved us first and thereby set the example that we are to follow toward our fellow man. Only by loving each other can we possibly show our love of God. "If anyone says, 'I love God' and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen" (First John 4:20). We must approach God on a level that we can understand or comprehend. That level is man with whom we can identify. Since God is omniscient and understands our plight, He encourages us to love him who we can see; and by doing so, we will manifest our affections for Him whom we can't see.
The three dimensions of love are coexistent. None of the three can successfully exist by itself. God's love for man is the zenith; the ultimate in affection of one being for another and has been unselfishly manifested through His grace and patience and the sacrifice of Jesus Christ as the supreme sin offering.
Man's love for God must come from the totality of his being. It must come from the depths, yea the very bowels of this creature and return to God like the sweet smell of the incense that arose from the tabernacle of old.
Finally, the love of man for man must be the binding chord that holds man to God and keeps him from being flung into eternal separation from the Almighty.
Friday, October 19, 2012
Fellowship
Robert W. Cossin wrote this article which appeared in the September 15, 1971 edition of "The Bible Herald", published by the Bible Herald Corporation in Parkersburg, West Virginia.
At each worship service we as Christians extend a warm welcome to show our visitors and brethren how much we appreciate them. Often, the impression we give is that we are the most hospitable people in the community. Our actions project the kind of person we would like to be and should be as Christians.
Nevertheless, on Monday morning many Christians revert to their former daily habits and keep to themselves. What hinders brethren from visiting with fellow Christians outside of the worship service? Apparently, they lack love for fellow Christians. Let us remember what Christ said, "A new commandment I give to you that you love one another, even as I have loved you, that you also love one another" (John 13:34). We cannot hope to possess this affection when only a few hours a week are spent in close association with each other.
Most of us spend more time seeking the advice of and confessing our faults to our neighbors or business associates than we do our brethren. Think for a moment. An individual devotes approximately eight hours per day working and communing with non-Christians subjected to filthy language and criticism. At home, approximately six hours are spent watching TV, reading the newspaper, playing with hobbies or just relaxing. This leaves Saturday which is most likely filled with neglected chores from the past week. What time is left for Christians? Approximately five hours.
If a congregation is to be strong and grow, it must be a close knit family. We are the family of Christ and when a member of a family decides to go his own way, that home is soon divided. One reason many fall away is that they lack love for their brethren. Many lack love because they fail to have fellowship with one another. The purpose of fellowship is to strengthen one another in faith and in the knowledge of Christ. It also provides an opportunity for confessing our faults and discussing our problems. After all, who is more qualified to give us spiritual advice than a fellow Christian? In James 5:16 we are told to confide in one another.
The early church provides an example of how often we should be together. Acts 2:46 points out that Christians enjoyed fellowship daily. If we practiced what the early Christians did, imagine what the church, country and the world would be like today. We might avoid much of the division, immorality, war and conflict that surrounds us today. Truly, we can see from the scriptures that the church and the early Christians were confronted with the same kinds of problems we have today. However, because of their love and concern for one another, they ministered and comforted those who were in need of help. By not fellowshipping daily, how can we possibly know the needs of our brothers and sisters?
We certainly do not want a generation gap in the church, as supposedly exists in the world today. One way to avoid a gap between members is to get together more often. Too many times we form cliques and exclude others. The teenagers are in one group; the young adults are in another then, there's the older group. How long has it been since we invited an older member over for dinner? How long has it been since we dropped in for a few minutes to visit with the teenagers or a young couple? Often we have the attitude, "Well, I don't know what to say to them. We just don't have anything in common." Have we thought about Jesus? The apostle Paul explains in Ephesians that we have much in common; one Lord, one faith, one baptism, one Spirit and one Father in Heaven.
At each worship service we as Christians extend a warm welcome to show our visitors and brethren how much we appreciate them. Often, the impression we give is that we are the most hospitable people in the community. Our actions project the kind of person we would like to be and should be as Christians.
Nevertheless, on Monday morning many Christians revert to their former daily habits and keep to themselves. What hinders brethren from visiting with fellow Christians outside of the worship service? Apparently, they lack love for fellow Christians. Let us remember what Christ said, "A new commandment I give to you that you love one another, even as I have loved you, that you also love one another" (John 13:34). We cannot hope to possess this affection when only a few hours a week are spent in close association with each other.
Most of us spend more time seeking the advice of and confessing our faults to our neighbors or business associates than we do our brethren. Think for a moment. An individual devotes approximately eight hours per day working and communing with non-Christians subjected to filthy language and criticism. At home, approximately six hours are spent watching TV, reading the newspaper, playing with hobbies or just relaxing. This leaves Saturday which is most likely filled with neglected chores from the past week. What time is left for Christians? Approximately five hours.
If a congregation is to be strong and grow, it must be a close knit family. We are the family of Christ and when a member of a family decides to go his own way, that home is soon divided. One reason many fall away is that they lack love for their brethren. Many lack love because they fail to have fellowship with one another. The purpose of fellowship is to strengthen one another in faith and in the knowledge of Christ. It also provides an opportunity for confessing our faults and discussing our problems. After all, who is more qualified to give us spiritual advice than a fellow Christian? In James 5:16 we are told to confide in one another.
The early church provides an example of how often we should be together. Acts 2:46 points out that Christians enjoyed fellowship daily. If we practiced what the early Christians did, imagine what the church, country and the world would be like today. We might avoid much of the division, immorality, war and conflict that surrounds us today. Truly, we can see from the scriptures that the church and the early Christians were confronted with the same kinds of problems we have today. However, because of their love and concern for one another, they ministered and comforted those who were in need of help. By not fellowshipping daily, how can we possibly know the needs of our brothers and sisters?
We certainly do not want a generation gap in the church, as supposedly exists in the world today. One way to avoid a gap between members is to get together more often. Too many times we form cliques and exclude others. The teenagers are in one group; the young adults are in another then, there's the older group. How long has it been since we invited an older member over for dinner? How long has it been since we dropped in for a few minutes to visit with the teenagers or a young couple? Often we have the attitude, "Well, I don't know what to say to them. We just don't have anything in common." Have we thought about Jesus? The apostle Paul explains in Ephesians that we have much in common; one Lord, one faith, one baptism, one Spirit and one Father in Heaven.
Thursday, October 18, 2012
The Law of the Lord
Ted Waller wrote this piece which appeared in the September 15, 1971 edition of "The Bible Herald", published by the Bible Herald Corporation in Parkersburg, West Virginia.
As I was a boy growing up, one of the wonderful passages of scripture my Bible class teachers had me memorize was Psalm 19. The middle section of this Psalm rings in memory. "The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes." A primary goal for a Christian is to learn this law of the Lord so that his eyes may be enlightened and he may learn the way of wisdom. It is not in man that walketh to direct his steps, so man must seek the wisdom that is from above.
In the New Testament, we have the marvels of God's wisdom revealed to us through Jesus Christ. "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son" (Hebrews 1:1-2). Jesus said, "The words that I speak unto you, they are spirit, and they are life" (John 6:63). In John 8:31-32 Jesus said, "If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth and the truth shall make you free."
A Christian believes wholeheartedly in the word of the Lord. He seeks diligently to know it. When he has learned it he holds fast to it. He is convinced that through the words of Jesus he may find life. Thus he is made to inquire diligently so that he may know the truth of Jesus. He wants to know what Jesus teaches.
In John 13:34-35, John records this truth announced by Jesus. "A new commandment I give unto you, that ye love one another; as I have loved you, that you also love one another. By this shall all men know that ye are my disciples, if ye have love one to another." It is wonderful to know these words of Jesus and that if we continue in them we will be his disciples indeed. The apostles of Jesus proclaimed this message of the greatness of love to the early church. It was a distinctive mark of His disciples. Paul wrote to the Christians at Rome, "Owe no many anything but to love one another; for he that loveth another hath fulfilled the law" (Romans 13:8-10).
He wrote to the Corinthian brethren, "And now abideth faith, hope and love, these three; but the greatest of these is love" (First Corinthians 13:13). He wrote to the Galatians, "For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself" (Galatians 5:14). To the Colossians he said, "Above all these things put on love, which is the bond of perfection" (Colossians 3:14). The law of the Lord says that love is the greatest commandment (Matthew 22:34-40). How wonderful it is to know the truth by which we can be made free.
The real difficulty is in becoming a person whose words and actions are moved by love. It is not difficult to understand what the Lord wants of us. His word is perfectly clear that if we do not love we do not know God (First John 4:8). But acknowledging this word of Christ as the truth does not instantly make us into loving persons. One may know that this is true while yet being a jealous, malicious, fearful person. Growing up into Christ so that all the body is knit together in love and every member seeks to build up every other member as Paul exhorts the Ephesians in Ephesians 4:14-16 is a long growing process. But we must believe that this is the goal that the law of the Lord sets for us or we will not work toward it. Paul's prayer in Ephesians 3:14-20 states the objective beautifully. "That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to apprehend with all the saints what is the breadth and length, and depth and height; and to know the love of Christ which passeth knowledge."
There is some aversion to the word love among Christian people today because the word is so abused in modern English. Our definition of the word must come from God. "God so loved the world that He gave His only begotten Son" (John 3:16). "But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us" (Romans 5:8). If God's kind of love is in us it will move us to care what happens to our fellow man and to do something about it. It impels us always to want to save people, not to destroy them. No matter how wicked people are we will love them, not in the sense of liking what they do, but in the sense expressed in Romans 5:8, in that while we were yet sinners Christ died for the ungodly. If we wait until people reform before we love them we are not like God. God loved them and this love helped them reform. If we love as God loves we will never rejoice in the iniquity we find in people (First Corinthians 13:6). It will cause us to bear one anothers burdens. It will cause us to avoid slander. It would cause us to be willing to die for one another (First John 3:16) instead of biting and devouring one another (Galatians 5:15).
When husbands love their wives, when parents love their children, when brethren love one another, when the saint loves the sinner, when men love their enemies, people will be getting ready to spend eternity together in Heaven. Without love they could not stand to be together that long. Love disciplines. Love obeys. Love works harder and serve more than any other quality in man. Jesus is right. Love is the greatest commandment of God.
If we are to be made free, it will be by our coming to the truth of Jesus Christ. It will depend on our respecting his word so much that when He says the greatest commandment is love, we will not try to find ways of avoiding it, but rather we will try to find ways to practice it.
As I was a boy growing up, one of the wonderful passages of scripture my Bible class teachers had me memorize was Psalm 19. The middle section of this Psalm rings in memory. "The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes." A primary goal for a Christian is to learn this law of the Lord so that his eyes may be enlightened and he may learn the way of wisdom. It is not in man that walketh to direct his steps, so man must seek the wisdom that is from above.
In the New Testament, we have the marvels of God's wisdom revealed to us through Jesus Christ. "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son" (Hebrews 1:1-2). Jesus said, "The words that I speak unto you, they are spirit, and they are life" (John 6:63). In John 8:31-32 Jesus said, "If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth and the truth shall make you free."
A Christian believes wholeheartedly in the word of the Lord. He seeks diligently to know it. When he has learned it he holds fast to it. He is convinced that through the words of Jesus he may find life. Thus he is made to inquire diligently so that he may know the truth of Jesus. He wants to know what Jesus teaches.
In John 13:34-35, John records this truth announced by Jesus. "A new commandment I give unto you, that ye love one another; as I have loved you, that you also love one another. By this shall all men know that ye are my disciples, if ye have love one to another." It is wonderful to know these words of Jesus and that if we continue in them we will be his disciples indeed. The apostles of Jesus proclaimed this message of the greatness of love to the early church. It was a distinctive mark of His disciples. Paul wrote to the Christians at Rome, "Owe no many anything but to love one another; for he that loveth another hath fulfilled the law" (Romans 13:8-10).
He wrote to the Corinthian brethren, "And now abideth faith, hope and love, these three; but the greatest of these is love" (First Corinthians 13:13). He wrote to the Galatians, "For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself" (Galatians 5:14). To the Colossians he said, "Above all these things put on love, which is the bond of perfection" (Colossians 3:14). The law of the Lord says that love is the greatest commandment (Matthew 22:34-40). How wonderful it is to know the truth by which we can be made free.
The real difficulty is in becoming a person whose words and actions are moved by love. It is not difficult to understand what the Lord wants of us. His word is perfectly clear that if we do not love we do not know God (First John 4:8). But acknowledging this word of Christ as the truth does not instantly make us into loving persons. One may know that this is true while yet being a jealous, malicious, fearful person. Growing up into Christ so that all the body is knit together in love and every member seeks to build up every other member as Paul exhorts the Ephesians in Ephesians 4:14-16 is a long growing process. But we must believe that this is the goal that the law of the Lord sets for us or we will not work toward it. Paul's prayer in Ephesians 3:14-20 states the objective beautifully. "That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to apprehend with all the saints what is the breadth and length, and depth and height; and to know the love of Christ which passeth knowledge."
There is some aversion to the word love among Christian people today because the word is so abused in modern English. Our definition of the word must come from God. "God so loved the world that He gave His only begotten Son" (John 3:16). "But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us" (Romans 5:8). If God's kind of love is in us it will move us to care what happens to our fellow man and to do something about it. It impels us always to want to save people, not to destroy them. No matter how wicked people are we will love them, not in the sense of liking what they do, but in the sense expressed in Romans 5:8, in that while we were yet sinners Christ died for the ungodly. If we wait until people reform before we love them we are not like God. God loved them and this love helped them reform. If we love as God loves we will never rejoice in the iniquity we find in people (First Corinthians 13:6). It will cause us to bear one anothers burdens. It will cause us to avoid slander. It would cause us to be willing to die for one another (First John 3:16) instead of biting and devouring one another (Galatians 5:15).
When husbands love their wives, when parents love their children, when brethren love one another, when the saint loves the sinner, when men love their enemies, people will be getting ready to spend eternity together in Heaven. Without love they could not stand to be together that long. Love disciplines. Love obeys. Love works harder and serve more than any other quality in man. Jesus is right. Love is the greatest commandment of God.
If we are to be made free, it will be by our coming to the truth of Jesus Christ. It will depend on our respecting his word so much that when He says the greatest commandment is love, we will not try to find ways of avoiding it, but rather we will try to find ways to practice it.
Monday, October 15, 2012
This We Believe
Written by Billy Moore, this short piece appeared in the September 1975 edition of "The Gospel Teacher", published by the Church of Christ in Hilliard, Ohio.
Because members of the Lord's church recognize that Jesus Christ is the one Lord, there are many other things which we believe.
1. The Lord is coming again. He promised to come again (John 14:1-6) and the apostles taught of His coming (First Thessalonians 2:19, First Timothy 6:14). We believe it.
2. The dead will be raised at His command, at His coming (John 5:28, Second Thessalonians 4:14-17). We have His word on this.
3. We shall be judged by the words of our Lord (John 12:48). What a fearful thing to fall into the hands of the living God.
4. Of the Lord we shall receive the reward of inheritance (Colossians 3:24, Second Timothy 4:6-8). This is His promise and we believe it.
5. The sinner is invited to believe in the Lord Jesus to be saved (Acts 16:31). Only when he thus believes will he be given the right to become a son of God (John 1:10-11) and as a believer he must come to Christ (Matthew 11:28) in obedience to His will (Hebrews 5:8-9).
6. The saints look to the Lord for deliverance (Romans 7:24-25).
Because we believe these things we are willing to serve our Lord Jesus Christ in this life (Colossians 3:24), living by the faith of the Son of God (Galatians 2:20), teaching the word of our Lord to others (First Timothy 6:3, Second Timothy 2:2), being faithful to the Lord even unto death (Revelation 2:10). Thus, we are willing to endure hardness, to suffer persecution and to face up to tribulation knowing that our Lord is with us and that our, "labor is not in vain in the Lord" (First Corinthians 15:58) but that He is faithful to keep His promises.
There is one Lord Jesus Christ. He is worthy of riches, of blessings, of glory and honor. Blessed be the name of our Lord.
Because members of the Lord's church recognize that Jesus Christ is the one Lord, there are many other things which we believe.
1. The Lord is coming again. He promised to come again (John 14:1-6) and the apostles taught of His coming (First Thessalonians 2:19, First Timothy 6:14). We believe it.
2. The dead will be raised at His command, at His coming (John 5:28, Second Thessalonians 4:14-17). We have His word on this.
3. We shall be judged by the words of our Lord (John 12:48). What a fearful thing to fall into the hands of the living God.
4. Of the Lord we shall receive the reward of inheritance (Colossians 3:24, Second Timothy 4:6-8). This is His promise and we believe it.
5. The sinner is invited to believe in the Lord Jesus to be saved (Acts 16:31). Only when he thus believes will he be given the right to become a son of God (John 1:10-11) and as a believer he must come to Christ (Matthew 11:28) in obedience to His will (Hebrews 5:8-9).
6. The saints look to the Lord for deliverance (Romans 7:24-25).
Because we believe these things we are willing to serve our Lord Jesus Christ in this life (Colossians 3:24), living by the faith of the Son of God (Galatians 2:20), teaching the word of our Lord to others (First Timothy 6:3, Second Timothy 2:2), being faithful to the Lord even unto death (Revelation 2:10). Thus, we are willing to endure hardness, to suffer persecution and to face up to tribulation knowing that our Lord is with us and that our, "labor is not in vain in the Lord" (First Corinthians 15:58) but that He is faithful to keep His promises.
There is one Lord Jesus Christ. He is worthy of riches, of blessings, of glory and honor. Blessed be the name of our Lord.
Tuesday, October 9, 2012
The Lord's Day
Aurice Mick wrote this article. It appeared in the November 1, 1970 edition of the "Bible Herald" published by the Bible Herald Corporation in Parkersburg, West Virginia.
The greatest day in all the week to a child of God should be the Lord's day. This is the day "the Lord hath made." It is the day the Lord planned for his followers to worship Him. We do not read anything in the Bible that would indicate that wants only a part of this day. We do have every reason to believe that He expects us to use all of it in service to Him. Where anyone got the idea that he could use only an hour or two of this day and please the Lord I do not know. I do know that some other-wise good people have this idea and the Lord gets very little of this day He said was His.
Why, for instance, would people refuse to worship Sunday night? Is this not part of the Lord's day? Do we not love the Lord as much on Sunday night as we do Sunday morning? Is this service not as important as the morning service? As good as our attendance is, compared to others, there are still many people who never come to worship God except during the morning hour. Yet the Bible says for us not to forsake the assembling of ourselves together. This would include any assembly.
Can a teacher of God's word be a proper example and refuse to attend Sunday night? Teaching is done by the way we live as much as by what we say. Surely no one could get the idea that the day is very important to one who used only a minor portion of it in serving the Lord. If every pupil followed the example of his teachers would we have services at all on Sunday night? Can one who is supposed to be a leader, an elder or deacon, set a proper example and refuse to be present Sunday night? What kind of leadership would we call that?
Inasmuch as those who are selected to direct the affairs of the church are supposed to be examples, if one followed the example of those selected would he be present for all services? Can a parent afford to be absent Sunday night? It is no wonder that children sometimes grow up to have little respect for the church when they have seen so little of it in the lives of those charged with the responsibility of bringing them up in the nurture and admonition of the Lord. Fathers do not always feel their responsibility in the matter of training their children, but if you have noticed the Bible always addresses the fathers when instruction is given in this matter. How can a father expect his child to be loyal when he is only partially loyal himself?
Can we afford to say to the world that this service is not important? Surely that is what we say when we prefer association with those who are not members of the church to attending services and inviting them to go with us. What other example are we setting when our neighbors know we prefer staying home Sunday night to worshipping God? When people are not converted to Christ we are prone to blame those who are leading the church, perhaps the preacher, when in reality there is not enough teaching anyone can do to overcome the bad example we set before those we would convert to Christ. When enough of the Lord's people realize that serving the Lord is really important, the world will take notice and follow.
Do you suppose an article like this ever helps anyone? We always hope it will but we write realizing those who need to consider these things most are not people who read these articles. But, we keep trying.
The greatest day in all the week to a child of God should be the Lord's day. This is the day "the Lord hath made." It is the day the Lord planned for his followers to worship Him. We do not read anything in the Bible that would indicate that wants only a part of this day. We do have every reason to believe that He expects us to use all of it in service to Him. Where anyone got the idea that he could use only an hour or two of this day and please the Lord I do not know. I do know that some other-wise good people have this idea and the Lord gets very little of this day He said was His.
Why, for instance, would people refuse to worship Sunday night? Is this not part of the Lord's day? Do we not love the Lord as much on Sunday night as we do Sunday morning? Is this service not as important as the morning service? As good as our attendance is, compared to others, there are still many people who never come to worship God except during the morning hour. Yet the Bible says for us not to forsake the assembling of ourselves together. This would include any assembly.
Can a teacher of God's word be a proper example and refuse to attend Sunday night? Teaching is done by the way we live as much as by what we say. Surely no one could get the idea that the day is very important to one who used only a minor portion of it in serving the Lord. If every pupil followed the example of his teachers would we have services at all on Sunday night? Can one who is supposed to be a leader, an elder or deacon, set a proper example and refuse to be present Sunday night? What kind of leadership would we call that?
Inasmuch as those who are selected to direct the affairs of the church are supposed to be examples, if one followed the example of those selected would he be present for all services? Can a parent afford to be absent Sunday night? It is no wonder that children sometimes grow up to have little respect for the church when they have seen so little of it in the lives of those charged with the responsibility of bringing them up in the nurture and admonition of the Lord. Fathers do not always feel their responsibility in the matter of training their children, but if you have noticed the Bible always addresses the fathers when instruction is given in this matter. How can a father expect his child to be loyal when he is only partially loyal himself?
Can we afford to say to the world that this service is not important? Surely that is what we say when we prefer association with those who are not members of the church to attending services and inviting them to go with us. What other example are we setting when our neighbors know we prefer staying home Sunday night to worshipping God? When people are not converted to Christ we are prone to blame those who are leading the church, perhaps the preacher, when in reality there is not enough teaching anyone can do to overcome the bad example we set before those we would convert to Christ. When enough of the Lord's people realize that serving the Lord is really important, the world will take notice and follow.
Do you suppose an article like this ever helps anyone? We always hope it will but we write realizing those who need to consider these things most are not people who read these articles. But, we keep trying.
Monday, October 8, 2012
Reverence
R. D. Rice wrote this short piece which appeared in the October 15, 1970 edition of the "Bible Herald", a paper published by the Bible Herald Corporation in Parkersburg, West Viriginia.
What is the true meaning of the word "reverence"? When we use this word, we often equate "silence" with "reverence." Why do we take our model for worship from the awesome stillness of a funeral service? Is this what Paul meant when he said that everything should be done decently and in order?
Webster's Dictionary defines reverence as, "A feeling or attitude of deep respect, love, awe, and esteem, as for something sacred." The verb form: "A manifestation of that, specifically, an act of respect or obeisance, as a bow or curtsy."
The Old Testament idea of reverence seems to include the idea of fear in the sense of being awed by the presence of one so great as the living God. Yet it is plain their idea of reverence was not one of complete silence. True, the Psalmist says, "I was dumb with silence." Habakkuk says, "But the Lord is in His holy temple. Let all the earth keep silence before Him."
When Christ came in the flesh one of the things He taught us was a new conception of God. Not an image of a stern, wrathful, vengeful God who was determined to destroy the human race. Rather, Christ pictures a God who through love sends His Son as a sacrifice of atonement, so that those who believe and obey will be saved. Fear is not the proper motive for serving God. The apostle John says, "There is no fear in love; but perfect love casteth out fear because fear hath torment. He that feareth is not made perfect in love" (First John 4:18). Therefore, true reverence for God cannot be based on fear (terror). The fear of death is not a substitue for the love of God. For this reason, reverence which God will accept MUST be based upon love!
The early Christians were both informal and spiritual. A key idea in the minds of those people was "coming bodly to the throne of grace." After all, God was their Father. Here is a vital difference between Christianity and the other religions of the world. God is our Father! He is not someone far, far away who is out of touch with the cares, woes and nees of humanity. Even though He is King, the Supreme Ruler of the universe, He is not merely one who demands our obedience and worship. He is our Father; one whom we are able to both love warmly and respect (reverence). He is near and dear to us.
Our attitude of reverence will be as a child to a father. And as our own little children come lovingly to us, we will go to our Father who is in Heaven. This is what God desires; that we love Him and keep His commandments because of our love for Him.
What is reverence? It is the expresison of our belief in God, which is seen in the life we live. It is shown in our concern for the weak and helpless. It is shown by our following the pattern in the "Sermon on the Mount." It is shown by our worshipping in "spirit and in truth." It is the expression of our entire life.
What is the true meaning of the word "reverence"? When we use this word, we often equate "silence" with "reverence." Why do we take our model for worship from the awesome stillness of a funeral service? Is this what Paul meant when he said that everything should be done decently and in order?
Webster's Dictionary defines reverence as, "A feeling or attitude of deep respect, love, awe, and esteem, as for something sacred." The verb form: "A manifestation of that, specifically, an act of respect or obeisance, as a bow or curtsy."
The Old Testament idea of reverence seems to include the idea of fear in the sense of being awed by the presence of one so great as the living God. Yet it is plain their idea of reverence was not one of complete silence. True, the Psalmist says, "I was dumb with silence." Habakkuk says, "But the Lord is in His holy temple. Let all the earth keep silence before Him."
When Christ came in the flesh one of the things He taught us was a new conception of God. Not an image of a stern, wrathful, vengeful God who was determined to destroy the human race. Rather, Christ pictures a God who through love sends His Son as a sacrifice of atonement, so that those who believe and obey will be saved. Fear is not the proper motive for serving God. The apostle John says, "There is no fear in love; but perfect love casteth out fear because fear hath torment. He that feareth is not made perfect in love" (First John 4:18). Therefore, true reverence for God cannot be based on fear (terror). The fear of death is not a substitue for the love of God. For this reason, reverence which God will accept MUST be based upon love!
The early Christians were both informal and spiritual. A key idea in the minds of those people was "coming bodly to the throne of grace." After all, God was their Father. Here is a vital difference between Christianity and the other religions of the world. God is our Father! He is not someone far, far away who is out of touch with the cares, woes and nees of humanity. Even though He is King, the Supreme Ruler of the universe, He is not merely one who demands our obedience and worship. He is our Father; one whom we are able to both love warmly and respect (reverence). He is near and dear to us.
Our attitude of reverence will be as a child to a father. And as our own little children come lovingly to us, we will go to our Father who is in Heaven. This is what God desires; that we love Him and keep His commandments because of our love for Him.
What is reverence? It is the expresison of our belief in God, which is seen in the life we live. It is shown in our concern for the weak and helpless. It is shown by our following the pattern in the "Sermon on the Mount." It is shown by our worshipping in "spirit and in truth." It is the expression of our entire life.
The Holy Spirit
This article was written by Clifton Inman. It appeared in the October 15, 1970 edition of the "Bible Herald" which was published by the Bible Herald Corporation in Parkersburg, West Virginia.
Jesus asked if when a son asks for bread will his father give him a stone, or for a fish will he give a serpent, or for an egg will he give him a scorpion. He then said, "If ye then, being evil, know how to give good gifts unto your children how much more shall your heavenly Father give the Holy Spirit to them that ask Him?"
This promise is repeated and enforced in John 7:30. Some would limit the passage in Luke 11:13 to the apostles because they were the only ones present when it was spoken, but John 7:39 can not be so limited. Let us read, beginning with verse 37, "In the last day, that great day of the feast, Jesus stood and cried saying, 'If any man thirst, let him come unto Me and drink. He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water.' (But this spake He of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given because that Jesus was not yet glorified.")
This passage is rather difficult. We read of the Holy Spirit and His work throughout the Old Testament. We have read of His work and presence already in the New Testament. Yet it is said that He has not yet been given. How can this be?
Some try to explain this by the fact that the first part of the verse uses Spirit and the last Holy Ghost. But this is only in the King James version and we note that this translation shows that the Holy Spirit and the Holy Ghost are one and the same.
Others point out that, though the Holy Spirit worked through various men and spoke through the prophets in the Old Testament, He was never given to all the people. This seems to be somewhat of a poorly founded assumption.
But the Holy Spirit was promised of Jesus (both here and in passages to follow in John chapters 14-16) to do a definite work; the work of guidance in the setting up of Christ's kingdom. This had not yet happened. When this happened there would be greater blessings from the Spirit than had ever been experienced before. He indeed would be within the believer a well of water springing up into everlasting life.
Blasphemy of the Spirit Matthew 12:28, 31, 32; Mark 3:29, Luke 12:10
When Jesus cast out devils by the Spirit of God (the Holy Spirit) He was accused of casting them out by Beelzebub. This was the same as accusing the Holy Spirit of being Beelzebub. This was blaspheming (slandering) or speaking against the Holy Spirit. Jesus then gave the strongest warning against this sin. This writer well recalls the time he asked Brother R. L. Whiteside about this passage. He asked him, "What is the sin against the Holy Spirit?"
Brother Whiteside said, "The sin is named; it is blasphemy or speaking against the Holy Spirit." This taught me a great lesson of looking at the context to see what is said. He could not understand why people went into long, tedious, and unnecessary excursions to explain the passages. Neither do I.
But let us never be so afraid of speaking against the Holy Spirit that we will let men say and do every foolish thing under the sun and never point out its sinfulness because they are claiming to do it in the name of the Holy Spirit.
Jesus asked if when a son asks for bread will his father give him a stone, or for a fish will he give a serpent, or for an egg will he give him a scorpion. He then said, "If ye then, being evil, know how to give good gifts unto your children how much more shall your heavenly Father give the Holy Spirit to them that ask Him?"
This promise is repeated and enforced in John 7:30. Some would limit the passage in Luke 11:13 to the apostles because they were the only ones present when it was spoken, but John 7:39 can not be so limited. Let us read, beginning with verse 37, "In the last day, that great day of the feast, Jesus stood and cried saying, 'If any man thirst, let him come unto Me and drink. He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water.' (But this spake He of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given because that Jesus was not yet glorified.")
This passage is rather difficult. We read of the Holy Spirit and His work throughout the Old Testament. We have read of His work and presence already in the New Testament. Yet it is said that He has not yet been given. How can this be?
Some try to explain this by the fact that the first part of the verse uses Spirit and the last Holy Ghost. But this is only in the King James version and we note that this translation shows that the Holy Spirit and the Holy Ghost are one and the same.
Others point out that, though the Holy Spirit worked through various men and spoke through the prophets in the Old Testament, He was never given to all the people. This seems to be somewhat of a poorly founded assumption.
But the Holy Spirit was promised of Jesus (both here and in passages to follow in John chapters 14-16) to do a definite work; the work of guidance in the setting up of Christ's kingdom. This had not yet happened. When this happened there would be greater blessings from the Spirit than had ever been experienced before. He indeed would be within the believer a well of water springing up into everlasting life.
Blasphemy of the Spirit Matthew 12:28, 31, 32; Mark 3:29, Luke 12:10
When Jesus cast out devils by the Spirit of God (the Holy Spirit) He was accused of casting them out by Beelzebub. This was the same as accusing the Holy Spirit of being Beelzebub. This was blaspheming (slandering) or speaking against the Holy Spirit. Jesus then gave the strongest warning against this sin. This writer well recalls the time he asked Brother R. L. Whiteside about this passage. He asked him, "What is the sin against the Holy Spirit?"
Brother Whiteside said, "The sin is named; it is blasphemy or speaking against the Holy Spirit." This taught me a great lesson of looking at the context to see what is said. He could not understand why people went into long, tedious, and unnecessary excursions to explain the passages. Neither do I.
But let us never be so afraid of speaking against the Holy Spirit that we will let men say and do every foolish thing under the sun and never point out its sinfulness because they are claiming to do it in the name of the Holy Spirit.
Sunday, October 7, 2012
Christ Was Also Tempted
Clarence DeLoach wrote this article. It appeared in the October 15, 1970 edition of the "Bible Herald", published by the Bible Herald Corporation in Parkersburg, West Virginia.
"For we have not an high priest which cannot be touched with the feelings of our infirmities; but was in all points tempted like as we are, yet without sin" (Hebrews 4:15). Temptation is universal and an inevitable experience. One may be indifferent to it, others may resent it, but no one is exempt from it.
The amount and intensity of temptation can be diminished through wholesome environment, but not completely eliminated. The first temptation was to overcome the first family even though it occurred in the beautiful garden before sin had marred it. One of the greatest advantages of our Christian schools is in diminishing temptation through wholesome surroundings and examples.
We can also lessen our temptations by winning the smaller battles of everyday life. By overcoming the smaller battles we are stronger and better equipped when the bigger confrontation with Satan comes. Joseph and Daniel, both young men, were taken from home as victims of circumstances. They were both severely tempted in a foreign land, yet both were able to overcome because they had earlier won the smaller battles.
The Christian finds encouragement in the realization that "...Christ was also tempted." Our Lord did not merely tell the way, He showed us the way to overcome. Since He was tempted, He is able to succor them that are tempted (Hebrews 2:18). Our Lord was tempted in the wilderness and Luke's account focuses attention upon the intensity of it; "being tempted 40 days of the Devil" (Luke 4:2). It did not happen in a moment but was a continuous temptation! Our Lord was tempted in the garden. He knew what was before Him. He prayed in agony. He prayed in loneliness ..."If it be possible may this cup pass." While on the cross He was tempted. One of the thieves said, "If you are the Son of God come down and save thyself and us." To be tempted is not sinful, but to succumb is. Christ was tempted, yet without sin!
But, how are we tempted? An analysis of James 1:13-15 reveals that (1) one is tempted when he is drawn away after his own lusts, (2) that lust when it is conceived brings sin, and (3) that sin when it is finished brings death.
The first family presents an example of being drawn away by lust. The Devil utilized his three-point strategy with Eve and has used it effectively ever since. He appealed to the "lust of the flesh" when he pictured the fruit as "good for food." It was pleasant to the eyes, thus, the lust of the eyes. The vain-glory of life can be seen in the statement, "desired to make one wise" (Genesis 3:5-6).
In the beginning of the Bible we are introduced to the mastermind of all temptation; Satan himself. In Genesis 1, the focus of attention is God. In chapter 2, it is man. In chapter 3 it is Satan. It is interesting to observe that man stands between two great forces, the instigator of all good and the instigator of all evil. And so it has always been. What a tremendous responsibility of choice man has!
The methods and manner of Satan are made clear in the scriptures. Wise is the man who learns his devices (Second Corinthians 2:11). He is described both as a lion and a serpent (First Peter 5:8; Revelation 20:2; Genesis 3:1). How revealing! As a lion, he devours and kills; as a serpent he deceives (John 8:44). Here we are given a clue as to his major tactics. As a lion he will attack your body and if that fails, he'll try to deceive you. Satan fogs the senses and blinds the mind (Second Corinthians 4:3-6). He presents evil as good and good as evil. He promises good but performs evil. He is a liar and robber. He wants us to "fulfill the desires of the flesh and of the mind" (Ephesians 2:2).
"For we have not an high priest which cannot be touched with the feelings of our infirmities; but was in all points tempted like as we are, yet without sin" (Hebrews 4:15). Temptation is universal and an inevitable experience. One may be indifferent to it, others may resent it, but no one is exempt from it.
The amount and intensity of temptation can be diminished through wholesome environment, but not completely eliminated. The first temptation was to overcome the first family even though it occurred in the beautiful garden before sin had marred it. One of the greatest advantages of our Christian schools is in diminishing temptation through wholesome surroundings and examples.
We can also lessen our temptations by winning the smaller battles of everyday life. By overcoming the smaller battles we are stronger and better equipped when the bigger confrontation with Satan comes. Joseph and Daniel, both young men, were taken from home as victims of circumstances. They were both severely tempted in a foreign land, yet both were able to overcome because they had earlier won the smaller battles.
The Christian finds encouragement in the realization that "...Christ was also tempted." Our Lord did not merely tell the way, He showed us the way to overcome. Since He was tempted, He is able to succor them that are tempted (Hebrews 2:18). Our Lord was tempted in the wilderness and Luke's account focuses attention upon the intensity of it; "being tempted 40 days of the Devil" (Luke 4:2). It did not happen in a moment but was a continuous temptation! Our Lord was tempted in the garden. He knew what was before Him. He prayed in agony. He prayed in loneliness ..."If it be possible may this cup pass." While on the cross He was tempted. One of the thieves said, "If you are the Son of God come down and save thyself and us." To be tempted is not sinful, but to succumb is. Christ was tempted, yet without sin!
But, how are we tempted? An analysis of James 1:13-15 reveals that (1) one is tempted when he is drawn away after his own lusts, (2) that lust when it is conceived brings sin, and (3) that sin when it is finished brings death.
The first family presents an example of being drawn away by lust. The Devil utilized his three-point strategy with Eve and has used it effectively ever since. He appealed to the "lust of the flesh" when he pictured the fruit as "good for food." It was pleasant to the eyes, thus, the lust of the eyes. The vain-glory of life can be seen in the statement, "desired to make one wise" (Genesis 3:5-6).
In the beginning of the Bible we are introduced to the mastermind of all temptation; Satan himself. In Genesis 1, the focus of attention is God. In chapter 2, it is man. In chapter 3 it is Satan. It is interesting to observe that man stands between two great forces, the instigator of all good and the instigator of all evil. And so it has always been. What a tremendous responsibility of choice man has!
The methods and manner of Satan are made clear in the scriptures. Wise is the man who learns his devices (Second Corinthians 2:11). He is described both as a lion and a serpent (First Peter 5:8; Revelation 20:2; Genesis 3:1). How revealing! As a lion, he devours and kills; as a serpent he deceives (John 8:44). Here we are given a clue as to his major tactics. As a lion he will attack your body and if that fails, he'll try to deceive you. Satan fogs the senses and blinds the mind (Second Corinthians 4:3-6). He presents evil as good and good as evil. He promises good but performs evil. He is a liar and robber. He wants us to "fulfill the desires of the flesh and of the mind" (Ephesians 2:2).
I Want to Live
Flavil Miller wrote this short piece which appeared in the August 1, 1970 edition of the "Bible Herald" which was published by the Bible Heraled Corporation in Parkersburg, West Virginia.
It is said that one of the strongest physical forces is the desire to live. The newborn infant will fight valiantly for life. The older person will hold on to life tenaciously. The will to live has carried some men through almost a living hell. But this is as God intended it. It is Biblically right to desire to live. Paul desired to live for the sake of teaching and guiding the believers (Philippians 1:24). And though Jesus came to die, He yet wanted to live (Matthew 26:39).
But the Christian must not only want to live himself, but must want others to live also. Unless he saves others he himself cannot be saved. He therefore has one great commission in life, that is, "seeking and saving the lost." The commandments of Jesus to "Go" and "teach all nations" must be obeyed.
Not only must we desire to live and that others might live, we must want to live right. Jesus lived a life of self-denial and consecration completely above every sin of life. Our Lord knew that to really live was to deny oneself of those things usually associated with living (Matthew 10:39). As our example, we should follow in His steps to the best of our ability (John 10:27).
To live right is to live happy. Happiness comes from success or fulfillment. Happiness is never borne of frustration or disobedience. God designed us for a certain purpose, and we can never know true happiness until we have fulfilled this purpose. This is true of everything God willed in us. Whether it be worship and praise (Ecclesiates 12:13) or righteousness and service (James 1:27; Matthew 6:33).
And finally, I want to die in hope. All must finally die if Jesus continues to tarry (Hebrews 9:27). But how foolish to waste all opportunity for eternal life. Hope can be gained through obedience to the gospel of Jesus Christ (Hebrews 5:8-9; Revelation 2:10). This is a paradox to those ignorant of the Bible teaching on death (Phillipians 2:21-23). The Christian knows that spiritual death is the only thing to fear, for this simply means a spiritual sparation from God the giver of life. Therefore, come alive spiritually by being born of the water and Spirit (John 3:5). Through faith in God, repentance from sin (Luke 13:3), confession of faith in Christ (Matthew 10:32) and baptism into Christ (Romans 6:4; Galatians 3:27; Acts 2:38).
It is said that one of the strongest physical forces is the desire to live. The newborn infant will fight valiantly for life. The older person will hold on to life tenaciously. The will to live has carried some men through almost a living hell. But this is as God intended it. It is Biblically right to desire to live. Paul desired to live for the sake of teaching and guiding the believers (Philippians 1:24). And though Jesus came to die, He yet wanted to live (Matthew 26:39).
But the Christian must not only want to live himself, but must want others to live also. Unless he saves others he himself cannot be saved. He therefore has one great commission in life, that is, "seeking and saving the lost." The commandments of Jesus to "Go" and "teach all nations" must be obeyed.
Not only must we desire to live and that others might live, we must want to live right. Jesus lived a life of self-denial and consecration completely above every sin of life. Our Lord knew that to really live was to deny oneself of those things usually associated with living (Matthew 10:39). As our example, we should follow in His steps to the best of our ability (John 10:27).
To live right is to live happy. Happiness comes from success or fulfillment. Happiness is never borne of frustration or disobedience. God designed us for a certain purpose, and we can never know true happiness until we have fulfilled this purpose. This is true of everything God willed in us. Whether it be worship and praise (Ecclesiates 12:13) or righteousness and service (James 1:27; Matthew 6:33).
And finally, I want to die in hope. All must finally die if Jesus continues to tarry (Hebrews 9:27). But how foolish to waste all opportunity for eternal life. Hope can be gained through obedience to the gospel of Jesus Christ (Hebrews 5:8-9; Revelation 2:10). This is a paradox to those ignorant of the Bible teaching on death (Phillipians 2:21-23). The Christian knows that spiritual death is the only thing to fear, for this simply means a spiritual sparation from God the giver of life. Therefore, come alive spiritually by being born of the water and Spirit (John 3:5). Through faith in God, repentance from sin (Luke 13:3), confession of faith in Christ (Matthew 10:32) and baptism into Christ (Romans 6:4; Galatians 3:27; Acts 2:38).
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