Does Your Sanctification Show?

Written by A. Neal Hill, this was originally published in the August 1, 1985 edition of the Gospel Advocate.

The word "sanctify" means to "set aside" or "set apart." Some form of the word "sanctify" or expressions that mean the same thing appear often the the Bible. Leviticus 20:7 says, "Sanctify yourselves therefore, and be ye holy." In one of Jesus' prayers (John 17:17), he prayed that his disciples might be sanctified. In Acts 20:32 and Acts 26:18, we learn that the heavenly reward or inheritance is reserved for those who are sanctified. Paul addressed the first Corinthian epistle to the, "church of God which is at Corinth, to them that are sanctified in Christ Jesus" (1 Corinthians 1:2). In Ephesians 5:25-27 we read that Christ gave himself for the church, "That he might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish."

Paul said in Titus 2:14 that Christ, "gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." The Hebrew writer said that, "both He who sanctifies (Jesus) and they who are sanctified are all one: for which cause He is not ashamed to call them brethren" (Hebrews 2:11). The same writer wrote that Jesus sanctified us with His own blood (Hebrews 13:12). Peter captures the idea of sanctification when he wrote, "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that you should show forth the praises of Him who has called you out of darkness into His marvelous light."

All of these passages indicate that the people of God are to be sanctified, called out, or set apart from the world. This is the way it has always been and the way it always will be. Both the individual Christian and the church collectively must exist in the world and function within the community. But something is drastically wrong when supposed or so-called Christians cannot be distinguished from others in the world. 

Take, for example, the matter of dress. Christians should be set apart from the world by the way they dress. When we go into a grocery store, shopping mall or some other public place, do we dress in the same tacky fashion that many do? Women wearing short shorts and skimpy clothing in public are asking for trouble, and such is inconsistent with Christianity. Some might argue that only a dirty-minded old man would lust after a woman wearing skimpy clothing. I would remind such people that David was not a dirty-minded old man but a man after God's own heart, yet while walking upon the roof of the king's house, David saw a beautiful woman washing herself and lusted after her (2 Samuel 11:2). David's lust let him still deeper into sin. Christian men as well as Christian women should dress in a way that will bring honor and glory to Christ and His church. I personally applaud establishments with the policy of, "No shoes or shirt - no service." Can you be distinguished from the world by the way you dress?

Christians should be set apart from the world by their speech. Many people seem to think nothing of using certain "four-letter" words or using God's name in an irreverent and unholy manner. However, the Bible admonishes us to be careful in our speech. One of the Ten Commandments was to avoid taking the name of the Lord in vain (Exodus 20:7) and Jesus said, "that every idle word that men shall speak, they shall give account thereof in the day of Judgment" (Matthew 12:36). Can you be distinguished from the world on the basis of your speech?

Christians should be separated from the world over the matter of alcohol. The average American consumes some form of alcoholic beverage on a regular basis. Yet in such passages as Proverbs 20:1 and Proverbs 23:29-35, the Word of God warns about alcohol consumption. We learn in 1 Corinthians 6:10 and Galatians 5:21 that drunkards will not be saved. While one may argue that taking an occasional social drink does not mean that the drinker will be come an alcoholic, one thing is sure; if one does not take that first drink, there is no way he will become an alcoholic. All addiction to alcohol began with that first drink. Yes, alcohol consumption is inconsistent with the Christian life, and we as children of God need to stand apart from the world by avoiding alcohol in any form. Can you be distinguished from the world by your avoidance of alcohol and your example of sober living and driving?

We as Christians should stand apart from the world in the way we use the Lord's day. We are commanded not to forsake, "the assembling of ourselves together, as the manner of some is" (Hebrews 10:25). Yet the world as a whole ignores this commandment. So many use the first day of the week to indulge in pleasure. Others are simply negligent in observing the Lord's day as God intended. When so-called Christians fail to attend worship services when they could be present, they are sinning. They are disobeying God, and they are not setting themselves apart from the world. Can you be distinguished from the world by your godly use of the Lord's day?

There are many other ways in which we as soldiers of the Lord Jesus Christ need to stand apart from the world. Young people, when you are on a date, do you behave in such a way that the person you are with can tell that you are a Christian? Parents, what kind of example do you set for your children in the selection of entertainment for the family? Do you sit in front of a television set and laugh at dirty, irreverent and ungodly programs, or do you change channels or turn the set off when such programs are aired? Can your children tell that you are set apart from the world by the kind of entertainment you engage in?

Paul said, "And be not conformed to this world but be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God" (Romans 12:2). James said that a part of, "pure religion and undefiled before God and the Father" is to keep oneself, "unspotted from the world" (James 1:27). John said to, Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him" (1 John 2:15).

Do you as an ambassador of the Lord Jesus Christ stand apart from the world? Do you honor your Heavenly Father and His precious Son by the kind of life you live? Can the people around you look at you and see the glory of the Father and of Jesus Christ reflected in your life, or do they see just another individual who is no different from the multitudes of other people? Jesus gave Himself for the church in order that He might sanctify or separate it and make it holy. If you do not live in such a way that you stand out from the world, as far as you are concerned, Jesus died in vain. 

Salvation By Grace

Written by David P. Brown, this originally appeared in the June 16, 1983 edition of the Gospel Advocate.

Salvation from sin is made possible by God's grace (Ephesians 2:8-9). Grace is the unmerited favor of God. Man has never deserved salvation and there is not one thing that he could do to obligate God to pay him with salvation (Romans 5:8). Salvation is, therefore, the free gift of God.

Hence, grace involves a giver, gift and receiver. In John 3:16 this is readily seen. God (the giver) motivated solely by love for lost mankind gave Christ (the gift) to man (the receiver). Clearly seen from these foregoing simple facts are two sides to salvation. On one hand there is the Divine side and on the other is the human side. The Divine side has to do with what God has done for man that he never could do for himself. The human side takes into account that man can do certain things and that, therefore, God expects him to do them.

This raises the question, "Is salvation free if man does anything?" This query is illustrative of the fact that man will reason in regard to religion in a way that he would never do in his secular endeavors. It also indicates to what extent men will go to uphold a man-made doctrine.

What person would take the absurd position that air is not free because one must do what is necessary to receive the singular blessing obtained therefrom? The same is true of water, sunshine, food and a host of other items in God's natural world. It is elementary indeed to conclude that in order for man to benefit from God's freely given natural gifts that he must do or work something in order to appropriate their blessing to himself.

Relative to man's salvation from sin man must appropriate or receive the free gift of salvation. How does he do this? He cannot do so by the works of the law of Moses (Romans 3:20) or by any meritorious works devised by man (Ephesians 2:8-9).

The inspired James, however, declared that, "by works a man is justified..." (James 2:24). It is obvious that James is not speaking of the works of the law of Moses or the meritorious works of man. What works then, could justify a man in God's sight? Or the question could be phrased in another way; how does one take old of or receive God's free gift of salvation?

In answering the aforementioned question, one must remember that at this point the human side of salvation and not the Divine side is being investigated. The only works that will save anyone are the works of God and man can do them (John 6:29). David declared, "My tongue shall speak of thy word: for all thy commandments are righteous" (Psalms 119:172). At the house of Cornelius it is then no wonder that Peter declared that, "he that feareth Him and worketh righteousness, is accepted with Him" (Acts 10:35). It is obvious therefore, that the works that James and Peter are speaking of are works of obedience to God's commandments (Hebrews 5:9). By obedience to God's commandments is God's work done and man thereby receives or appropriates the free gift of salvation to himself.

The denominational world ignores man's part in salvation. They, thereby, are blind and dumb when the Biblical question of, "Men and brethren, what shall we do" is put to them (Acts 2:37).

It is obvious that if the Divine side was the only side to salvation, that all men would be saved regardless of anything they might do or not do (Titus 2:11, 2 Peter 3:9). The whole truth is, however, that, "the grace of God that bringeth salvation" came, "teaching us that" man must abstain from certain things and also do other things (Titus 2:12, 2 Peter 3:9).

In Noah's day, after God had resolved to destroy man the Bible records that, "Noah found grace in the eyes of the Lord" (Genesis 6:8). Because Noah, "found grace" God instructed him as to how he could appropriate the blessings that had been so freely made available to him by God. Noah had to do what God said do, in the way He said do it, and for the reason God said do it or God's grace could not save him. Hence, Noah, "prepared an ark to the saving of his house" (Hebrews 11:17). Noah's faith saved him only when it was strong enough to obey the teaching that God's grace provided. Thus, both the Divine and human sides of salvation are clearly seen in this example that was, "written aforetime for our learned, that we might through patience and comfort of the scriptures might have hope" (Romans 15:4).

No man cold love as God loved nor give the gift (the Christ) that God gave. Neither could man live, suffer, die, rise and ascend back to heaven as Christ did. No mortal could build the church and give the human race the Bible as God has done. Deity did all of this because man could not.

Man can study the Bible, have faith created in him by God's word and do what God said (John 5:39), Acts 17:11, Romans 10:17, James 2:24). In doing what god said, he is simply taking hold of the free gift of salvation. Such work has no connection whatsoever with the meritorious works men have concocted to obligate God to pay man with with salvation.

Much studying and teaching regarding, "the grace of God that bringeth salvation" needs to be done. Only then will men understand that "grace reign(s) through righteousness unto eternal life by Jesus Christ our Lord" (Romans 5:21). Both the Divine and human sides of salvation must be taken into consideration before man can reconcile, "how that by works a man is justified, and not by faith only" (James 2:24, Ephesians 2:9).

Keys To More Effective Prayer

This is an outstanding article written by Kenneth Schott. It was published in the February 4, 1982 edition of the Gospel Advocate.

In Luke 11, Jesus' disciples came to Him with a serious request. Day after day they had observed Jesus praying. They were convinced that prayer was the source of His remarkable powers and they wanted to learn His secret. They asked, "Lord, teach us to pray." This was the only thing they ever asked Jesus to teach them. Christians today have the same desire as these disciples - to know how to pray more effectively. This article will offer some positive suggestions as to how you can make your prayer life more meaningful.

A study of the prayers of our Lord indicates two kinds of prayer. The first kind we will call spontaneous prayers. These are the quick, spontaneous prayers we say throughout the day. Due to the feelings of the moment or the exigency of the hour, Jesus frequently prayed brief prayers as in John 11, when He lifted up His eyes and prayed before raising Lazarus from the tomb. In the garden, Jesus prayed, "Father, if Thou be willing, remove this cup from Me; nevertheless not My will, but Thine be done." On the cross, Jesus prayed, "Father, forgive them; for they know not what they do" and, "Father, into Thy hands I commend My spirit." Perhaps this is what Paul had in mind when he instructed Christians to, "pray without ceasing" (1 Thessalonians 5:17). Paul obviously didn't mean we should lock ourselves in a room and pray around the clock. He wanted us to cultivate an attitude of prayer every day that would cause us to pray spontaneously and naturally whenever we feel the need. Christians should have a constant awareness of the presence of God. When we rise in the morning, for example, we pray, "Father, thank You for this day." When we're rushed for lunch in a noisy restaurant, we pause momentarily to say, "Thank you, Father for this food." In time of crisis, the Christian bursts into prayer spontaneously, "Dear Lord, give me strength." These are spontaneous, thought prayers.

The second kind of prayer is the planned, worship prayer. Effective worship requires a certain amount of time, a quiet setting and a proper frame of mind. Jesus taught us about worship prayer. "In the morning, rising up a great while before day, He went out and departed into a solitary place and prayed" (Mark 1:35). He spent the entire night in prayer before choosing His apostles. This is the kind of prayer James had reference to when he wrote, "the effectual, fervent prayer of a righteous man availeth much" (James 5:16).

Christians need both kinds of prayer. We need the quick, spontaneous prayers to get us through the trials of each day but this type of prayer is not sufficient, by itself, to hand the weightier burdens of the Christian's life. We need the quiet, "sweet hour of prayer" when we can be alone with God and pour our hearts out to the Lord. The prayers we most often neglect are the worship prayers - these are the prayers that lift us up and draw us nearer to God. Here are eight keys to more effective prayer.

1. Make time to pray.  Jesus occasionally spent the night in prayer. He planned times when He could be alone with God. According to one survey, the average Christian spends five minutes a day in prayer! We often complain, "I just can't find the time." We make time to read the newspaper and watch our favorite TV program. We make time for important business appointments. Let's make time for a daily appointment with God.

2. Find a quiet place to pray. Jesus said, "When thou prayest, enter into thy closest and when thou hast shut thy door, pray to thy Father" (Matthew 6:6). you can't pray with the TV blaring or with the children running around the house. Everyone needs a quiet place, a bedroom, a closet, or a secluded place on top of a hill to be alone with God.

3. Kneel down, if possible. We know that kneeling is not commanded as a posture for prayer, but one's physical position is important. Many of us have started to pray while lying down only to fall asleep halfway through. This is frustrating to us and degrading to God. Imagine having an appointment with the President of the United States and falling asleep in the middle! Kneeling is an outward sign of submission and reverence.

4. Pray out loud. This helps to keep our minds on what we're saying. It also makes God seem closer to us, like an intimate friend. When you pray, it helps to imagine that God is right there in the room with you and that you are talking to Him as you would a highly esteemed friend.

5. Ask God to bless you while you pray. If Satan can't get us to postpone our prayer, he will try to distract us by a ringing phone or a sudden thought about the letter we forgot to mail that day. Before you begin to pray, ask God to protect you from all distractions. Picture a circle around you and determine that nothing will get through to disturb you as you pray.

6. Remember to confess your sins. Sometimes we have to remind our children, when they come to the table, "Wash your hands first, honey." What if God feels this way? Usually we being by praying for all the things we need and forget to confess to God. "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9). Confession must be a part of our daily prayers. We need to confess specific sins when possible.

7. Pray with thanksgiving. "With thanksgiving let your requests be made known unto God" (Philippians 4:6). It's good to take a few minutes to tell God what we're thankful for and to avoid using the catchall phrase, "thank you for all my many blessings." We need to mention our gratitude for Jesus, for God's word, for our salvation, for our health, for our family, etc.

8. Pray with faith. "Let him ask in faith, nothing wavering" (James 1:6). This is the hardest part of prayer. Faith is believing before receiving. We must believe that God will answer our prayers. He will answer in one of three ways according to His will: "yes," "no," or "wait awhile." Jesus said, "What things soever ye desire, when ye pray believe that ye receive them, and ye shall have them" (Mark 11:24). We should form a mental picture in our minds of our prayers being answered.

Prayer was part of every great moment in the life of Christ. If God's Son gained strength through prayer, how much more do God's children today need the power of prayer. May God bless you as you use these keys to more effective prayer.

Three Approaches To Explaining Mark 16:16

Written by Max Patterson, this appeared in the April 1, 1982 edition of the Gospel Advocate.


Perhaps no passage in the New Testament is neglected and misinterpreted more than Mark 16:16. Yet, from any approach of study, it is one of the plainest and easiest of all passages to understand. In this article I shall set out this simplicity in three approaches to explaining this passage.

The first approach to explaining Mark 16:16 is to read the passage and use common judgment in determining its meaning. "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." There are two factors mentioned in the verse, belief and baptism, that are necessary to obtaining the desired result of being saved. This salvation is from our past sins.

The passage under consideration is a statement of the Holy Spirit and is parallel to saying, "He that eateth and digesteth food shall live; but he that eateth not shall die." It would seem obvious that there are two things in this parallel sentence that must be done in order to live, that is, we must eat food and digest it. So it is with Mark 16:16. We must believe and be baptized to be saved.

Someone may object, "but it does not say, 'he that believeth not and is baptized not shall be damned.'" There is no point in talking about digesting food that has never been eaten. Just so, there is no need to talk about baptizing someone who does not believe. The passage reads, therefore, "he that believeth not shall be damned," not, "he that believeth not and is not baptized shall be damned." Obviously, if one does not believe, he is not in a position to be baptized. In fact, it would be wrong to baptize someone who did not believe. The real meaning of the passage is that we must believe and be baptized and salvation will result.

Some have attempted to evade the force of this verse by the use of a pseudo parallel sentence, "He that getteth on a train and is seated shall arrive in Chicago." The allegation would then be that while it was true that one must get on the train, one did not necessarily have to be seated in order to arrive in Chicago. According to those making this pseudo parallel, one is saved at the point of faith, prior to and without baptism. But, this claim renders ridiculous the alleged parallel. The illustration, to be true to their belief, would need to say, "the one who gets on a train is already in Chicago before he has time to be seated," a remarkable feat indeed. That which proves too much does not prove anything. The error lies in the effort to explain away a clear fact of the Bible by an illustration. I believe the reader can see that the sentence does not void the force of our Lord's teaching.

A second approach to an understanding of Mark 16:16 is to discuss the verse from the standpoint of English grammar. The first half of the verse is a complex sentence with two clauses, one independent and one subordinate. The independent clause is "He shall be saved." "He" is the subject and "shall be saved" is the verb. Who shall be saved? He that believeth and is baptized shall be saved. "That" is a relative pronoun whose antecedent is "he" and serves as the subject of the subordinate clause, "that believeth and is baptized." "Believeth and is baptized" is the compound predicate of "that" and this subordinate clause serves as an adjective that describes who the "he" is. It is not just any "he" that shall be saved but rather, the one who believes and is baptized shall be saved.

Notice also the coordinating conjunction "and." This places the verbs "believeth" and "baptized" on the same level and shows that both are equally necessary to accomplish salvation.

A third way to approach an understanding of Mark 16:16 is from the original language. In the Greek, "believeth" is an aorist active participle and "baptized" is an aorist passive participle. Literally the sentence reads, "The one having believed and the one having been baptized shall be saved."

It is a well known fact among Greke grammarians that the aorist participle represents action taking place before the action of the leading verb, no matter what the tense of the leading verb is. Machen, in his New Testament Greek for Beginners, says, "the aorist participle denotes action prior to the action denoted by the leading verb, whether the action denoted by the leading verb is past, present or future" (Page 116). In the case of the sentence under consideration, the leading verb "shall be saved" is future tense. The action of believing and being baptized is action taking place before the action of the leading verb. Therefore, it is impossible to conclude anything else on the basis of the grammar, except that believing and being baptized must take place before one is saved.

The conclusion from all of this discussion is that it does not matter from what standpoint one views Mark 16:16. The truth is, it sets forth the good news of the Lord's Great Commission and the requirements of those wanting to be saved. The only way around the verb is to deny it. Yet, even then, the verse still says what it says, and teaches what it teaches.

"Eis"

This short article was written by Ed Boggess and appeared in the July 15, 1982 edition of the Gospel Advocate.

In Acts 2:38, the preposition translated "for" (KJV) or "unto" (ASV) is the Greek word "eis." It is characteristic of this preposition that it always points forward. Thus, Acts 2:38 says that a man repents and is baptized for the purpose of receiving remission of sins. However, this is precisely the point of contention in religious discussions with those who refuse the essentiality of baptism.

Since they cannot grant the normal meaning of "eis" in Acts 2:38 and still consistently maintain the doctrine that baptism is non-essential, they "discovered" a new meaning for the preposition which they call the "casual eis." It is argued that the "eis" in Acts 2:38 means "because of." For example, a footnote to this verse in the Ryrie Study Bible claims, "Water baptism is the outward sign of repentance and remission of sins. The remission is through faith in Christ, not through the act of baptism (for may here mean 'because of' as in Matthew 12:41)."

However, note that this manufactured meaning of Acts 2:38 does not resolve their problem, instead it multiplies their trouble. For now they must not only try to justify an invented meaning of "eis," they must also explain how remission of sin is received before repentance. If "for" is changed to "because of" then remission of sins is prior to and the cause of both repentance and baptism. However, this runs contrary to their own doctrine that one first repents, then receives remission of sins, then is baptized. The old adage, that which proves too much proves nothing at all, would certainly apply here.

Nevertheless, other highly respected scholars of that persuasion, A.T. Robertson, J.R. Mantey, have vigorously defended a casual use of "eis" in the New Testament. In spite of their best arguments, the consensus of scholarly thought rejects their position. Evidence of this is seen in the following quotation from the recently published New International Dictionary of New Testament Theology. "Can eis be retrospective, giving the cause, as well as prospective defining the purpose or result? Such a sense for eis seems unlikely in any one of the passages sometimes adduced...Liddell-Scott list no casual use of eis." (Vol. 3, p. 11187, "Prepositions and Theology in the Greek New Testament," M.J. Harris, see also p. 1208-9)

When I read this I jotted it down in the margin of my Bible and pass it on with the though others may want to do the same.

The Tabernacle

Eugene Springer wrote this brief history of the tabernacle. It appeared in the January 22, 1981 edition of the Gospel Advocate.

We very seldom hear anyone refer to or trace the history of the tabernacle. Usually the individual will trace the ark of the Covenant instead. We want to trace the tabernacle.

After the children of Israel crossed the Red Sea and came to Mt. Sinai, they were given the law and the tabernacle was built. The tabernacle was moved about, as the children of Israel moved until they divided the land of Canaan for the tribes. At the time of the dividing of the land, the tabernacle was set up at Shiloh (Joshua 18:1). The tabernacle, with the ark of the the Covenant remained at Shiloh until 1 Samuel 4, when Israel was fighting the Philistines. The children of Israel took the ark of the Covenant out of the tabernacle at Shiloh and brought it to Ebenezer (the battlefield), where the Philistines captured it. After the problems the Philistines had, which are described in 1 Samuel 5, they sent the ark of the Covenant back. They sent it to Kirjath-jearim, where it remained for the next 20 years (1 Samuel 7:2).

The place of the tabernacle after the capture of the ark is not given, but Samuel, who was a prophet and priest, was at Gilgal. Samuel judged the people at Bethel, Gilgal and Mizpah (1 Samuel 7:16). Saul was installed as king at Gilgal (1 Samuel 11:15).

The next mention of the tabernacle is at Nob in 1 Samuel 21:1. The International Standard Bible Encyclopedia describes Nob as, "a city just north of Jerusalem, between Jerusalem and Anathoth." While David was fleeing from Saul, he came to Nob and to the tabernacle. This is where he ate the shew-bread of the tabernacle (1 Samuel 21:3-6) and David was given Goliath's sword (1 Samuel 21:9). When Saul learned the priests had helped David, he had all the priests killed, only one escaped (1 Samuel 22:9-20). In this passage Nob is called the city of priests.

The tabernacle is moved from Nob to Gibeon, probably by Saul. Later, when David is king, he brings the ark of the Covenant to Jerusalem from Kirjath-jearim. David builds a tabernacle for the ark of the Covenant at Jerusalem (1 Chronicles 15:1-3, 2 Samuel 6:12-18). We now have two tabernacles, one at Jerusalem with the ark (1 Chronicles 16:10 and the original one at Gibeon with the alter (1 Chronicles 16:39).

The tabernacles at Gibeon and Jerusalem were both used until the temple was built by Solomon. The original alter was at Gibeon and the ark of the Covenant was at Jerusalem. Solomon went to Gibeon to offer sacrifices (1 Kings 3:4). The Lord appeared to Solomon in 1 Kings 3 at Gibeon and Solomon went to Jerusalem and stood before the ark of the Covenant (1 Kings 3:15).

After Solomon built the temple, the services at Gibeon were stopped because the tabernacle and the ark were placed in the temple (1 Kings 8:4).

What Are We Saying?

This timeless article about church attendance was written by M.N. Fox. It appeared in the June 17, 1982 edition of the Gospel Advocate.

A problem has developed throughout the brotherhood and is common in nearly all congregations. The problem is non-attendance at the evening services on the Lord's day and at the midweek Bible study. 

When you are tempted to neglect the evening services, seriously ponder what your absence is saying.

To the preacher, "You do not have anything worthwhile to tell me. It would be a waste of my time to attend a service and listen to your sermon. I know that you have been given a charge, 'to preach the word, be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine' (2 Timothy 4:2) but, I am not going to give you an opportunity to fulfill that charge!"

To the elders, "I do not respect your authority (Hebrews 13:17). You are not going to tell me what to do! I know that you have scheduled these services for the benefit of every Christian, yet I will not attend. I know these services are methods used by the elders to fulfill their responsibilities of feeding the church of God (Acts 20:28) yet the food you are offering is not palatable to me so I will not 'eat' of it. I know you 'watch for my soul' (Hebrews 13:17) but I am not as concerned as you."

To the members of the congregation, "I do not value your company; you have nothing to offer me, my associates of the world (1 Corinthians 15:13) are far more important to me than any member of the church." Furthermore, it is saying, " I really do not want to be a fellow citizen with you; I really do not want to be a part of the household of God" (Ephesians 2:19).

To our children, "I do not want to 'train you up in the way that you should go' (Proverbs 22:6). I really do not care if I provoke you to wrath or if I relinquish the responsibility of bringing you up 'in the nurture and admonition of the Lord' (Ephesians 6:4). I want you to realize that things of this world are very important because I know that if you treasure worldly things, your heart will be worldly (Matthew 6:19-20). I am not interested in my own spiritual growth; consequently, I am not interested in your spiritual growth (Hebrews 5:11-14). I plan to ignore the admonition to grow in the grace and knowledge of our Lord (1 Peter 3:18) and I would prefer if you did likewise!"

To the non-Christian, "I will be your brother in the world (John 17:14) because I believe that you are right in following the god of this world instead of the God of heaven (1 Corinthians 4:4). The entertainment and pleasures you offer are far more important to me than those spiritual blessings provided at the assembly. You are correct, the church has little to offer me, I will conform to the world" (Romans 12:2, 1 John 2:15-17).

To the Lord, "I will not make you King of my life (Revelation 15:3), I am not concerned about your body (Colossians 1:18) and I will not glorify you as King (1 Timothy 1:17). I do not appreciate your death on the cross of Calvary, I do not appreciate the better and lasting covenant that you have made possible; therefore, I will not submit to God nor to you as the reigning King" (James 4:7, 1 Corinthians 15:24).

These are serious matters! We may not intend to be saying so much by our negligence; but, it is a fact that we are!

We Need What He Had

Written by Jim Bill McInteer, this appeared in the March 20, 1986 edition of the Gospel Advocate.

A part of Nehemiah's spirit still lives. It will be a good day when the second phase is duplicated.

Nehemiah and 20th century Christians share a similar emotion - sadness. For Nehemiah, the wall of Jerusalem were broken down; for today's saints the lost are not being reached as readily as Christians wish it could be. Pulpit and pew are joining in a kindred prayer; "Help the church to grow." Every time a penitent sinner confesses his faith in Jesus and is baptized into Christ, the church grows. It isn't happening fast enough. The observers, as the king of old, ask, "Why is thy countenance sad?" Disappointed, for some selfish reason? No, sir, it's "for others, dear King." The church, as did Nehemiah, has first the Lord's cause, then the Lord's people in mind and the personal consideration is last.

but in his anxiety, Nehemiah got a green light! Surely the church today faces no dead end street. Rather, it's on the ramp that leads to the freeway of no obstruction. But she has to move. One can get run over just sitting still on a street of safety.

Nehemiah did something that today's leaders would do well to imitate. He went to Jerusalem with (1) a plan to rebuild the wall, (2) the authority to do it and commandeer resources, and (3) the strength of heart to execute the plan.

One thing stands out however, in bold relief that today is not duplicated. As the silent silhouette in a Judean moonlight, Nehemiah quickly moved to his purpose. The very night of his arrival in Jerusalem he went on an unheralded inspection tour. For him the matter was urgent.

That's the spirit that must be recaptured. This is the spirit that is agonizingly absent today.

Elders have questions placed before them. They appoint committees, they put it on next month's agenda, they need time to get together and by the time that's done the opportunity is gone. The devil has brought the "let's wait and be sure" hoax to elders' meetings and it's become the "no decision," "no letter answered," "no request acknowledged" patented procedure. It's paralyzing in effect.

Preachers can make that call next week as well as this one. That visitor will come again next month; why go see him this month. The letter of encouragement, the voiced gratitude can later be expressed. Nehemiah went that night; the preacher hasn't gone yet - "but I plan to."

The student's been absent three Sundays from class. It's football, holidays, sickness, company. "He'll be back" says the teacher of his class. But he won't be back. He's gone, he's running the wrong way but no teacher has a "night of Nehemiah" to go get him.

It's the old story, "I'm so busy." No one accuses the others of laziness but have we lost our sense of urgency? Is time no longer a precious commodity? Is it true that tomorrow is as good as today? Nehemiah rebuilt the wall. It was a consuming, compelling, driving desire. By God's help, he did it. He got started the night he came night to Jerusalem.

Maybe we haven't the luxury of delay we think we do. Tonight? Go out tonight? It produced desired results. Hear it: "Then I told them of the hand of my God which was good upon me; as also the king's words that he had spoken unto me. And they said, 'Let us rise up and build.' So they strengthened their hands for this good work" (Nehemiah 2:18).

If it's God work, it's work, it's worth not only carefulness but urgency in so doing.

The Great Commission vs. Catholic Authority

Written by Charles Barrick, this appeared in the December 6, 1984 edition of the Gospel Advocate.

The Lord claimed unique authority, saying, "All authority has been given unto Me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I commanded you; and lo, I am with you always, even unto the end of the world" (Matthew 28:18-20). The Catholic Church, accepting the Pope and the ecumenical councils as additional sources of authority, has denied that the New Testament is the final, the absolute and the all-sufficient revelation of God's will for mankind.

Regarding councils, it is most significant to note that the first one, Nicea in 325, was called by Constantine, the ambitious and unbaptized emperor who sought to bring unity to his empire by uniting religious sects. The conciliar tendency denies that the Bible is ever relevant by trying to update the church and its doctrine. As for the Pope, two things are particularly noteworthy. First, the papacy rests on the unfounded assumptions that Peter was the first Pope, the papacy was to be passed on and the one in Rome is the rightful successor.

Second, the alleged successor to Peter, whose infallibility was not declared dogma until the first Vatican council in 1870, depends largely upon a misunderstanding of Matthew 16:19. Unfortunately, most translations render this verse as if the Greek verbs for "binding" and "loosing" were simple future tense verbs. Rather than simple future, they are in the future perfect tense. Rendered literally, the verse says, "I will give to you the keys of the kingdom of heavens; and whatever you bind on the earth shall have been bound in the heavens, and whatever you loose upon the earth shall be loosed in the heavens." Binding doctrinal matters in heaven was neither dependent upon nor subsequent to the apostles. Rather, God bound and loosed in heaven and then the apostles revealed what God had already done or decided.

Consider the consequences of this disregard for the all-sufficient authority of the New Testament. Human establishments have replaced God's design, the right and responsibility of each individual to think and decide for himself has been seriously undermined, and many have been tragically misled.

The complete authority of the Lord demands that all men render complete obedience to His word, accepting His mandates as final and absolute. The word written by and passed on through the apostles is the light which guides us into eternity (2 Peter 1:19-21). It is the word which lasts forever (1 Peter 1:23-25).

The Rich Young Ruler

Written by Keith Parker, this appeared in the January 3, 1985 edition of the Gospel Advocate.

"And when He was gone forth into the way, there came one running, and kneeled to Him and asked Him, 'Good Master, what shall I do that I may inherit eternal life?' And Jesus said unto him, 'Why callest thou me good? There is none good but One, that is, God. Thou knowest the commandments, do not commit adultery, do not kill, do not steal, do not bear false witness, defraud not, honor thy father and mother.' And he answered and said unto Him, 'Master, all these have I observed from my youth.' then Jesus beholding him, loved him and said unto him, 'One thing thou lackest, go thy way, sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven; and come, take up the cross and follow me.' And he was sad at that saying and went away grieved, for he had great possessions" (Mark 10:17-22).

Usually we think of this story as a negative one because of the way it ends. Mark says that the rich young ruler went away sad. However, there are some positive things about this young man:

1. He came to the RIGHT PERSON. Verse 17 says that he came to the Master, Jesus Christ. Because Jesus is our example (1 Peter 2:21), our friend (John 15:13), the way to the Father (John 14:6), the way to salvation (Acts 4:12) and the way to happiness (John 13:17), that's why we say that the rich young ruler came to the right person. Some folks try to find happiness in wine, women, wisdom and wealth. But friend, Jesus is the way!

2. He came with the RIGHT ATTITUDE. Verse 17 says that he came and fell on his knees before Jesus. He bowed in submission to the Master. This indicates that he had a heart of humility. Brethren, the sin of ride will cause many to miss Heaven. God hates it (Proverbs 6:17). It's one of the sins that is listed by Paul in 2 Timothy 3 to indicate that we are living in terrible times. If one turns to Jesus he must humble himself to the Master and come to Jesus with the right attitude.

3. He came with the RIGHT INTENTION. Notice what the ruler asked: "Good Master, what shall I do that I may inherit eternal life?" His intention was to do the will of God. The question that the young ruler asked was also asked by sinners on Pentecost (Acts 2:37), by the jailer in Philippi (Acts 16:30) and by Saul of Tarsus (Acts 22:10). Every time the question was asked, the answer was the same. Do the will of God. Jesus said, "Why call ye me, 'Lord, Lord' and do not the things which I say?" (Luke 6:46) May we all turn to Jesus with the aim in mind of doing the Master's will.

4. He came with the RIGHT LIFESTYLE. When Jesus told him to keep the commandments, the rich young ruler answered, "Master, all these have I observed from my youth" (10:20). It seems that the young man had tried to live the right life. He wanted to do right. He had done right. He had kept the commandments.

Although the young ruler came to the right person with the right attitude, intention and lifestyle, Jesus told him, "One thing thou lackest." Often we are asked, "Preacher, do you believe that this one little thing will keep me out of Heaven?" My friend, one thing does make a difference! May God help us to do everything the Master requires.

"Demas Forsook Me"

Written by Guy N. Woods, this appeared in the March, 1986 edition of The Tennessee Valley Christian, published in Scottsboro, AL and edited by Charles E. Cobb.

The place was an underground prison not far from the Roman forum. The time was shortly before the apostle's execution. The occasion was a missive to his "son in the gospel," the evangelist Timothy.

Loneliness enveloped him like a shroud through the long weary hours; his body scarred and weakened from the brutal beatings he often received, shivered from the chill of an Italian winter and he longed for comfort and consolation of a devoted and faithful friend. "Give diligence to come shortly unto me," Paul wrote to Timothy (2 Timothy 4:9-10). Most of his fellow-workers were on missions of importance, errands most likely suggested by Paul himself. Crescens had gone to Galatia, Titus to Dalmatia, Tychicus to Ephesus. Only Luke was with him. An associate of earlier days, Demas, was neither there, nor on a tour to preach the gospel. "For Demas forsook me, having loved this present world, and went to Thessalonica..."

From this, we may gather that the apostate disciple was formerly of Thessalonica and to that city returned when his interest in the Lord and His cause waned. His defection was, therefore, all the more blameworthy; he had forsaken Christ in forsaking Christ's faithful apostle and he did so when Paul needed his help, encouragement and presence most. The reason assigned is that he "loved this present world." By "world" is meant the things that are peculiar to the material existence rather than those of a spiritual and eternal nature. He loved its pleasures, its allurements, its attractions, its sin. All these, he loved more than he loved the Lord.

Did Demas persist in this course until death and was lost eternally? We do not know. It is possible that he later came to himself, recognized the senselessness of his choice and, in penitence, returned to the Lord. But, if so, there is no record of it. He passes out of history and from our sight as an apostate, a faithless friend and a failure.

There is some reason to conclude that Demas was lacking in moral and physical courage and that the occasion of his fall was first fear and then love for the world. In the context from which we first learn of Demas' defection, we read from the apostle's pen, "At my first defense, no on took my part, but all forsook me" (2 Timothy 4:16). Inasmuch as the same word "forsook" is used, it is possible that his faith weakened as his fear of consequences strengthened and that he did not identify with Paul because of cowardice. The courage of Paul in confronting physical and moral evil is in sharp contract with the disposition of Demas which ultimately led to apostasy.

Here, as often elsewhere is the history of men, this contrast is clearly observable. Often, among members of the same family, having been subject to the same teaching, and with the same moral influence about them, the results are wholly different. Two sons, for example, grow up together, they hear the same teaching, they are subject to the same patterns in life, they experience the same discipline, one of them to bring honor and joy, the other to break their parents' hearts and to die in shame and disgrace. Heredity is a major aspect of our lives and environmental considerations are of great importance but, the use which is made of these influences becomes the determining factor in life.

Sailboat hobbyists are well aware that the same breeze will make the vessel go in opposite directions depending on the set of the sail! Each individual must ultimately direct his own course in life; some from the most unfavorable circumstances triumph over them. Others, favored and fortunate in life, turn away from its highest ideals and, like Demas, disappoint and fail those who loved them most.

Heaven's Exhortation to Holiness

Written by Mike Winkler, this appeared in the November 21, 1985 edition of the Gospel Advocate.

There is a borderline between the church and the world for the disciple of Christ. One who seeks to stay just as near the world of sin as possible and still follow in the footprints of Jesus has an inappropriate concept of discipleship. The apostle Peter, in 1 Peter 1:13-21, exhorts all Christians of every generation to be holy. It will be our objective to examine Peter's admonition and to see how and why it should be heeded.

The divine admonition to be holy

The inspired penman writes, "Be ye holy in all manner of conversation" (v. 15). The term "holy" or hagios conveys that which is dedicated to God. Contextually, the apostle is calling for his readers to separate themselves from a life of habitual sin and worldly defilement. Elsewhere, the apostle Paul exhorts Christians to separate themselves from the world and its practices and perfect holiness in their lives (2 Corinthians 6:14-7:1). Too, the apostle to the Gentiles exhorts Christians to holiness in 1 Thessalonians 4:3,7, identifying it as "the will of God."

The apostle Peter, having encouraged his readers to live a life of holiness, further identifies the standard or pattern for that holiness as God Himself, in saying, "as He who has called you is holy, so be ye holy." The divine pattern is in direct opposition to man's subjective desires and pleasures (v. 14).

The means of achieving holiness

"Gird up the loins of your mind" (v. 13). The apostle Peter in this simple admonition is encouraging his readers to collect all improper thoughts and feelings and restrain them so that their journey to heaven will not be impeded. Similarly, the apostle Paul in writing to the Philippian church exhorted them to think on things which are proper and acceptable to God (Philippians 4:8). Remember, one can spill from his bucket only that which it contains.

"Be sober" (v. 13). The verb "sober" or nepho means to be self-controlled. In classical Greek, nepho is used figuratively, indicating a complete clarity of mind and its resulting good judgment. Syntactically, our verb is a present active participle suggesting this attribute should persist and continue in the Christian's life. Elsewhere, Peter encourages self-control or sobriety in the Christian's confrontations with Satan and sin (1 Peter 5:8). See also 1 Peter 4:7 and 1 Thessalonians 5:8.

"Do not fashion yourself according to former lusts" (v. 14). The apostle in this exhortation is contrasting an outward lifestyle with an inward change, outlined in verse 13. The former lifestyle Peter is referring to is identified in 1 Peter 4:2-3 as one patterned after the world. Similarly, the apostle Paul in writing his Ephesian letter, exhorts the Ephesian brethren, "not to walk as other Gentiles walk..." but "put off the former conversation, the old man" and "be renewed in the spirit of your mind" (Ephesians 4:17-32).

The motivation for achieving holiness

Our redemption (vv. 18-21). The term redeemed or lutroo means to be set free or liberated by a ransom payment. The redemptive payment is identified by the inspired apostle as, "the precious blood of Christ" and is in contrast with the empty monetary commodities of this world (vv. 18-19). Jesus, in His earthly ministry, proclaimed the purpose of His incarnation as being redemptive and ministerial in nature (Matthew 20:28). Elsewhere, the inspired word suggests that the redemptive work of Christ achieved for man his justification before God (Romans 3:24, 5:9), forgiveness of God (Matthew 26:28) and reconciliation to God (Romans 5:10, Colossians 1:20). Contextually, the apostle Peter states that Christ's redemptive act was to produce both a "faith and hope" in God (v. 21).

The judgement (v. 17). According to the inspired penman, the nature of God's divine judgment will be impartial or "without respect of persons" (Colossians 3:25, Ephesians 6:9) and just or "according to every man's work" (2 Corinthians 5:10).

God has admonished every Christian to be holy. This can be achieved if one will control his thoughts, practice self-control in every facet of his life, truly transform his life inwardly which in turn will be visible outwardly and remember the redemptive work of Christ and the judicial work of God.

Bible Baptism

Written by Foy E. Wallace, Jr., this appeared in the November 21, 1985 Gospel Advocate. An editor's note states: "This article is a reprint from August, 1938 Bible Banner. Permission granted by brother Nobel Patterson. It was submitted by Tommy J. Hicks."

The basic principle of all obedience is understanding. "He that hears the word and understands it..." (Matthew 13:23). "Go preach the gospel...He that believes (the gospel) and is baptized shall be saved (Mark 16:15-16). Believing that Jesus Christ is the Son of God is not all that must be understood in rendering obedience in baptism; there are other essential principles of the gospel faith.

Institutions with design carry the necessity of understanding the design. Example: The Lord's Supper, "Do this in memory of me." No man can observe the Lord's Supper "in memory" of Christ without knowing it. The preposition "for" in Acts 2:38 is eis in the original, and the preposition "in" of 1 Corinthians 11:23 is the same eis in the original. No man can take the Lord's Supper in order to (unto or into) the memory of Christ if he does not know it, and for the same reason no man can be baptized in order to (unto or into) the remission of sins or salvation, if he does not know it. One cannot accidentally obey God.

If it is not necessary to understand the purpose of baptism, why is it in every case emphasized from the preaching of John to the last verse of the subject in the New Testament? If it is not to be understood, then, that part of the subject is non-essential and when we preach the design of baptism we are preaching something not necessary to be believed, therefore, preaching a non-essential. Why debate on the design of baptism if its design does not have to be believed or understood? Why debate on a non-essential?

Is there a single case in all the New Testament where the person baptized did not understand the purpose of the act? It is sometimes said that the purpose is not a part of the command. Let us see:

Acts 22:16 says, "Arise and be baptized and wash away your sins." The subject understood is you, with triple the predicate, and fully rendered with each part supplied, it reads: You arise and be baptized and you wash away your sins. Arise is part of the command; be baptized is part of the command; wash away your sins is part of the command. No man can do that who believes his sins have already been washed way.

It is said that "to obey God" is the main purpose of baptism. Then why is that purpose stated? It is not singular that the New Testament failed to mention the main purpose in connection with the command, but on the other hand emphasized the non-essential purpose, or the purpose not necessary to be believed? "Remission of sins," "into Christ," "shall be saved," "newness of life." and all other expressions are just one design stated in different ways. Baptism has only one design. Alexander Campbell established this premise, and laid it down in that very proposition, in his book on Christian Baptism. I mention this because so many refer to Campbell on the subject.

We are sometimes asked: If it is necessary to believe that baptism is for the remission of sins, then should we not make it a part of the confession and ask every one, "Do you believe that Jesus Christ is the Son of God and do you also believe that baptism is for the remission of sins?" This is dodging the issue. Try it on the other contention. If the main purpose is "to obey God," then, the argument would require that it also be made part of the confession: "Do you believe that Jesus Christ is the Son of God and are you being baptized to obey God?" It is a poor rule that will not work both ways. As a matter of fact, all sincere people in religion perform every act of religious service with the general motive to obey God. Baptism has a very specific purpose, just as does the Lord's supper, and the general idea that it is a command, but not essential to salvation or that it is a duty but the duty of one already saved is a perversion of Bible teaching. If one can be scripturally baptized with such a belief then all our preaching on the subject is inconsistent.

To say that a man can believe that he is saved before he is baptized, and the be baptized to be saved, is to argue that what a man believes has nothing to do with what he does.

It is frequently said that if one is satisfied we have no right to question them. Why should we hold an inquest? Paul evidently "held an inquest" over the 12 in Acts 19. True, the same thing may not be wrong in the case before us but something was wrong there and something else just as vital may be wrong now. Satisfaction is not salvation. Apply the argument to other things people believe and do in religion and where would it lead? If it can be applied to baptism, why not to everything else?

It takes more than the right act to constitute valid baptism. The right act based on the right belief: Error preached, error heard, error believed, is error obeyed. Truth preached, truth heard, truth believed, is truth obeyed.

Jesus said, "Ye shall know the truth and the truth shall make you free." This cannot be made to mean, "You may believe in error but if in your error your aim is obey God, then your error will make you free anyway." such apologizing for denominational error cannot advance truth. It is much easier to teach people to obey the gospel than to defend them in their error.

Where We Stand

Written by Calvin Warpula, this originally appeared in the December 5, 1985 edition of the Gospel Advocate.

"Give me a place to stand, and I'll move the world" cried Archimedes. He was speaking of the principle he had discovered of the power of the bean and the fulcrum. If he had a beam long enough, and a fulcrum large enough, then he could indeed move planet earth. But to do this, he needed a place to plant his feet. To move anything, he had to have a place to stand. If we are ever going to do anything, we too, must have a place to stand.

Some folks ask, "Where does the church of Christ stand? What do you believe on such and such an issue?"

First, we stand on the total reliability and dependability of the Bible as the word of God to direct us in all matters of faith and doctrine. That means we accept the Bible as the word of God in all that it affirms to direct us in living to please God in every area of life. The Scriptures are sufficient to guide us and the only written record of Almighty God.  No other so-called revelations or teachings can in any way be on a par with God's word. The Scriptures are authoritative, not feeling, speculation or popular opinion (2 Timothy 3:14-17).

Second, we stand on the total sufficiency of Jesus Christ, the Son of God, to save us from our sins, and to be our only Lord and Savior. Everything we do must glorify Him, even all that we eat or drink. We must do all in His name, or not do it at all. Jesus is the source, force and course of the life of His people, the church. Jesus is Lord of all of or life (Acts 4:11-12, Colossians 3:17, 1 Corinthians 10:31).

Third, we are saved by faith in Christ whose death on the cross and resurrection from the dead is God's active working power to forgive, sustain and deliver us from evil forever. Everything we do in response to the cross is not a work to earn salvation, but to accept and appropriate a salvation fully paid for at Calvary (Romans 3:21-26). The response of trust in Christ, turning from sin and immersion in water into Christ surrenders to the cross and makes it possible for God to save us. Everyone in the world who has accepted and obeyed Christ in this way is added to His church and becomes a member of Christ's body, the church, that exists throughout the world where people call on His name for salvation (Acts 2:36-47).

Fourth, the Holy Spirit of God helps our infirmity (Romans 8:26-27). We are not baptized, then abandoned. The Lord never leaves us or forsakes us (Hebrews 13:5). His Spirit is with His people (1 Corinthians 3:16-17, 6:19-20). The Holy Spirit assists us by leading us by the sword of the Spirit which is the word of God, by helping in our prayer life, thus, motivating us inwardly to live for God, and strengthening us against the evil one (Ephesians 6:17, Romans 8:1-28).

Fifth, the church is not a denomination but the universal body of Christ. Local congregations are to follow the teachings of the word of God in regard to Christian worship, service and godly living (1 Timothy 3:14-15). We are to obey the word of God in matters of outward, doctrinal form and inward, spiritual content.

No one has the right to make any laws for God nor does he have the right to disregard any laws of God. The church exists where people obey the word (Luke 8:11-15). Since the word is readily available to billions of people in over 1700 languages and dialects, then only God knows where all His people are. Only those practices that are permanent and universal should be necessarily bound on all believers today. Careful distinction must be made between first century culture and permanent doctrinal practices. While the church may be divided in opinion, it must be united in Christ. Thus, the church has no stand on anything except as the word of God directs. The question that really matters is not, "Where do we stand" but "What does the word of God say?" Every believer, and church as well, must always study afresh the Word for themselves. Tradition, while necessary for an orderly life, is good only so far as it follows biblical teachings and practices.

These principles should help us in our efforts to live for Christ and tell others of His saving love. On Jesus Christ and the word of God, we have an eternally safe and secure place to stand.

Lessons From Leviticus

Written by Johnny Ramsey, this originally appeared in the December 5, 1985 edition of the Gospel Advocate.

One of the lesser known sections of the Bible is the Old Testament book known as Leviticus. However, it is necessary to know the contents of this section of Scripture if one would learn the background of many references in the New Testament. Actually, the book of Leviticus is of monumental import regarding holiness, worship, efficacy and the priesthood of believers. Perhaps, the major epochal thrust of this rich and vital stanza in Holy Writ is found in I Peter 1:16 that reflects a statement from Leviticus, "Be ye holy; for I am holy."

From chapter 17 of the book of Numbers and subsequent passages we learn of the value of the Levites in God's scheme of things. From this tribe and the family of Aaron came the hight priests in Israel. They occupied a special place in heaven's plan. On the famous Day of Atonement (Leviticus 16) those priests, through the years, officiated in the scapegoat arrangement that pointed toward the coming of our Redeemer. The tremendous statement of John 1:29 hearkens back to that occasion and forever sets forth the supremacy of Christianity. John the Immerser proclaimed of Jesus, "Behold, the Lamb of God, who takes away the sin of the world."

We should daily thank the Father above that we do not have to trust in a dumb animal and a sinful Levitical priest and the shedding of the blood of bulls and goats for cleansing (Hebrews 10:11). How blessed we are to have a new and living way through the veil of Christ's flesh and the shedding of His precious blood (Hebrews 10:19-20)!

"There is a fountain filled with blood
Drawn from Immanuel's veins
And sinners plunged beneath that flood
Lose all their guilty stains."

We are redeemed by the precious blood of Christ (1 Peter 1:19) and sustained by the only High Priest that Christianity will ever know - Jesus Christ, the Righteous One (1 John 2:1, Hebrews 7:26). Leviticus was just a shadow, a foretaste of glory divine.

The three great feast days of Judaism are mentioned in Leviticus 23. They all point to the coming of the Messiah. We learn in a powerful passage in 1 Corinthians 5:7, that Christ is our Passover. The feast of Tabernacles was a reminder of Jehovah's providential care for Abraham's seed in the wilderness. Paul tells us in 1 Corinthians 10 that, "the rock that followed them was Christ."

Pentecost was a special day for the Jews also. It served as a reminder of the law that went forth at Sinai and pointed to a powerful occasion in Acts 2 where a harvest of spiritual sowing would come to fruition. It is overwhelming to realize that when the law God gave through angels to Moses pealed forth at Sinai, 3000 were slain because of sin (Exodus 32:28). Conversely, when the gospel shed forth its glory on Pentecost, 3000 were saved and added to the church by the Lord (Acts 2:41).

"We have heard the joyful sound
Jesus saves, Jesus saves
Spread the tidings all around
Jesus saves, Jesus saves."

Truly, redemption's sweet song reflects Leviticus background. We also come to realize that worship, devotion, homage and loyalty were salient themes in Old Testament days. What we offer to our Maker comes from "our own voluntary will" (Leviticus 3:1) and must be according to heaven's mandates. When mankind fails to worship in the beauty of holiness, we do not give God the glory due His name (1 Chronicles 16:29). This can only result in alienating ourselves from our Creator. such was the severe mistake of the sons of Aaron mentioned in the 10th stanza of Leviticus. Similar to Aaron's flippant attitude concerning the golden calf incident was the sinful action of Nadab and Abihu, who offered to God what they deemed best instead of doing what Jehovah commanded. Today we can see definite trends in the same direction of will worship (Colossians 2:18-23) rather than a humble spirit that desires the Father's will (James 4:15). Homage, in spirit and in truth, is all that heaven approves (John 4:24). We must offer worship that is according to Truth (John 17:17) and expressed in sincere devotion.

"O the pure delight of a single hour
That before Thy throne I spend
When I kneel in prayer and with Thee, O God
I commune as friend with Friend!"

Most Bible students would agree that 17:11 is the key verse in Leviticus. It is here that we learn that the life of the flesh is in the blood. We should all be abundantly grateful that the blood of Christ supersedes the blood of bulls and goats. Hebrews 9:22 makes it clear that without the powerful efficacy of Calvary's sacrifice we would be lost forever.

Our Savior was alone in Gethsemane (Matthew 26), He was mocked at Gabbatha (John 19) and vicariously died at Golgotha (Luke 23). Yet, by the power of the Holy Spirit, up from the grave He arose (Romans 1:4, 8:11) as the bands of death were burst asunder (Acts 2:24). The shadow of Leviticus became the splendor of New Testament fulfillment.

"When my love to Christ grows weak
When for deeper faith I seek
Hill of Calvary I go
To Thy scenes of fear and woe."

The superlative riches of the gospel age reflect the pathos of Leviticus and make us genuinely appreciative of God's eternal purpose. The mural of God's divine love flows from Genesis through Revelation and gives us reason to echo the joy of Revelation 19; the Lord God Omnipotent reigneth.

Quotes From Clarke

Written by Bill Dillon, this originally appeared in the March 1986 edition of The Tennessee Valley Christian, edited by Charles E. Cobb.

Adam Clarke was one of the greatest Methodist scholars of history and while we would not agree with everything Mr. Clarke held as truth, yet on some matters his comments are worthy of notice:

"Did ever God ordain instruments of music to be used in His worship? Can they be used in Christian assemblies according to the spirit of Christianity? Has Jesus Christ or His apostles ever commanded or sanctioned the use of them? Were they ever used anywhere in the apostolic church? Does the use of them at present, in Christian congregations, ever increase the spirit of devotion? Does it ever appear that the hands of musicians, either in their collective or individual capacity, are more spiritual or as spiritual as the other parts of the church of Christ? Is there more pride, self-will, stubbornness, insubordination, lightness, and frivolity among such persons, than among the other professors of Christianity found in the same religious society?

Is it ever remarked or known that musicians, in the house of God, have ever attained to any depth of piety or superior soundness of understanding, in the things of God? Is it ever found that those churches and Christians societies which have and use instruments of music in divine worship, are more holy, or as holy as those societies which do not use them?

And is it always found that the ministers who affect and recommend them to be used in the worship of almighty God are the most spiritual men, and the most spiritual and useful preachers? Can mere sounds, no matter how melodious, where no word or sentiment is or can be uttered, be considered as giving praise to God? Is it possible that pipes or strings of any kind can give God praise? Can God be pleased with sounds which are emitted by no sentiment being, and have in themselves no meaning? If these questions cannot be answered in the affirmative, then is not the introduction of such instruments into the worship of God anti-christian, calculated to debase and ultimately ruin the spirit and influences of the gospel of Jesus Christ. And should not all who wish well to the spread and establishment of pure and undefiled religion life up their hand, their influence and their voice against them? The arguments from their use in the Jewish service is futile in the extreme when applied to Christianity.

...I have no doubt but the gross perversion of the simplicity of Christian worship, by the introduction of various instruments of music into churches and chapels, if not a species of idolatry, will at least rank with will-worship and superstitious rites and ceremonies. Where the Spirit and unction of God do not prevail in Christian assemblies, priests consent is to be supplied by imposing ceremonies, noise and show.

...the singing, as it is practiced several places, and the heathenish accompaniments of organs and musical instruments of various sorts, are as contrary to the simplicity of the gospel and the spirituality of that worship which God requires, as darkness is contrary to light."

(Quotations from Clarke's Theology, 1851, pp. 246-248

Time Stays, We Go!

Written by Jack Wilhelm, this originally appeared in the March 1986 edition of the Tennessee Valley Christian, edited by Charles E. Cobb.

American's fascination with clock tampering twice a year so that we can have an "extra hour of sunshine" all summer during Daylight Savings Time is not enjoyed uniformly by everyone. In some states, it is not observed at all which compounds the confusion.

One farmer was sure that the extra hour of hot sunshine would burn up his crops. When DST first began one year, one of our first graders tried to cope with it a week then complained, "I just hate this new old time when you've got to to bed before you're tired and get up when you still are!" As a man named Duncan Caldwell once said, "Americans have more timesaving devices and less time than any other group of people in the world."

I doubt if God cares much about the manipulative games we play with our clocks, but if the Bible is right, we can be sure He is very concerned about what we do with our time. It seems logical that the One who has taught us to "number our days that we may apply our hearts unto wisdom (Psalm 90:12) would be concerned about how we us the minutes and hours of which each of those days is made. (Read also Psalm 39:4)

Christians are given numerous exhortations about the value of time: "Look therefore carefully how ye walk, not as unwise, but as wise; redeeming the time, because the days are evil." (Ephesians 5:16) Read Colossians 4:5 and Romans 13:11 in this collection also.

And do you remember Peter's exhortation, "if you call on Him as Father...pass the time of your sojourning in fear knowing that you are redeemed." (1 Peter 1:17-18)

Perhaps one of the most important challenges to Christians regarding our use of time is Hebrews 5:12. We are reminded very seriously that as time passes, Christians are expected to grow so that they can teach others instead of needing constant teaching on elementary matters themselves.

We have a saying that "time passes." Austin Dobson revised this, "Time goes, you say? Ah, no! Alas, time stays, we go!" When it comes to pass that time, for us, will be no more, what then?

If all through life, we, like Felix say, "When I have a more convenient season" I will make things right with God and fellowman, we may too easily let time run out for us.

The time is coming when, "all that are in the tombs shall come forth; they that have done good unto the resurrection of life and they that have done evil, unto the resurrection of judgment." (John 5:28-29)

At that time, judgment will begin at the house of God, "and if it begins first at us, what shall be the end of them that obey not the gospel of God?" (1 Peter 4:17)

Paul's time of departure held much comfort (2 Timothy 4:6-8). Our time of departure can also be a time of comfort.