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.
Friday, July 21, 2017
Sunday, July 2, 2017
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.
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.
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.
"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.
Saturday, July 1, 2017
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.
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
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.
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.
Subscribe to:
Comments (Atom)