The Navarre Messenger Recent Issues
 

What Is the Church of Christ?

Charles Ivie

1. The church of Christ is not a proper name…rather it describes the church that belongs to Jesus Christ. Jesus said, "...I will build my church" (Matthew 16:18). All those who obey the will of Jesus Christ are added to that church (Acts 2:41,47; Matthew 7:21). We who are members of Christ's church, therefore, are not "Church Of Christers." We are simply called "Christians," those who follow Christ. In Acts 11:26 we see, "...the disciples were called Christians first in Antioch."

2. The church that Christ built is not a denomination. The word denomination gives the idea that there are many churches of different kinds. The Bible shows that there is one true church built by Christ, in Ephesians 4:4-6 Paul discusses unity. He says "...There is one body and one Spirit, even as ye are called in one hope of your calling...'" This one body is the church. Ephesians 1:22, 23 says, "And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all."

3. All those who are saved are added to the church that Christ built (Acts 2:47).
Only those who are in Christ can be saved (2 Timothy 2:10). The only ones who are in Christ are the ones who have been baptized into Him (Romans 6:3,4; Galatians 3:26,27). Those who are baptized into Christ are at the same time baptized into His church (1 Corinthians 12:13).

4. Christ's church is not something that we can join, but when we are obedient to the gospel plan of salvation we are added to it by the Lord (Acts 2:47). As members of Christ's church we are expected to live proper lives in keeping with our profession, in Ephesians 4:1 Paul said, "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the profession wherewith ye are called. "

5. Those who are cleansed from their sins are ones who have been born again by obeying the incorruptible seed, the word of God. 1 Peter 1:22-25, "Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you." The seed is the word of God, and this seed produces Christians and only Christians. Following the gospel and nothing but the gospel will not cause a person to be in a denomination. It will cause him to be added by the Lord to the church that was built by the Lord. It takes something in addition to God's word to be added to a denomination, but God says that addition is wrong (Revelation 22:18,19).

6. What must we do to be added to this church? The commandments are given in the New Testament! We must believe that Jesus Christ is the Son of God (John 8:24). We must repent of our sins (Luke 13:3; Acts 17:30). We must confess Christ before men (Acts 8:37; Romans 10:9,10). Then we must be immersed in water to wash away our sins (Acts 2:38; Acts 22:16). When we have been washed from our sins, we can walk in newness of life (Romans 6:4; 2 Corinthians 5:17). But, this is not the end. It is the beginning. If we are going to continue to enjoy the cleansing power of Jesus' blood, we must continue to walk in the light (according to His word). We are told this in 1 John 1:7.

These are things I have expressed in love to you. I have given the Bible references for all that I have written so you may look them up and determine if I have used them correctly. If you disagree with me, please be willing to study these things in a loving way so that we can both be in agreement (not my way or your way, but according to God's word). ~  Entire Issue of November 23, 2008

The Church Predicted by the Prophets

LeRoy R. Dudley

There is a common concept that the Lord Jesus Christ came to this earth to set up or establish his kingdom, but being rejected by the Jews, he postponed his kingdom and set up the church instead. Proponents of this doctrine believe that Jesus will set up his kingdom on earth when he returns the second time. This concept relegates the church to the role of a stop-gap measure, a kind of after-thought conceived by Christ to provide something to fill the gap between his return to the Father and his return to the earth. It is also commonly believed that the prophets said nothing about the church. They saw only the first coming of the Christ and his yet to come, earthly kingdom. In this lesson, our aim will be to show that the New Testament church was planned by God and prophesied by the prophets and that these prophecies were fulfilled on the first Pentecost following the resurrection of Jesus Christ.

Was the church predicted by the prophets? In order to arrive at the correct answer, it is imperative that we understand, that in the Bible, the kingdom and the house of the Lord in the prophecy of the Old Testament often refer to the church of the New Testament.

Jesus predicted that he would build his church (Matthew 16:18). He called his church "the kingdom" (Matt. 16:19). Therefore, the church and the kingdom in this sense, are the same. Christ is the head of both the church and the kingdom. The terms of admission are the same. Those in the church are also in the kingdom. The apostle Paul said, that "the house of God is the church of the living God" (1 Timothy 3:15). From these Scriptures, we may conclude that the Lord's house, the kingdom and the church often refer to one and the same thing.

At this juncture, I suggest that you read and consider the seventh chapter of Second Samuel. This chapter reveals that David the king, had purposed to build a house for God. In contrast, God rejected David's proposal but promised to build a house for David and the people. This mission would be accomplished through David's seed after the death of the former. In addition to building his house, his throne would also be established (2 Samuel 7:12-16). The full accomplishment of this prophecy, related to Jesus Christ who is often called David and the Son of David. He was of the seed of David (Acts 13:23). The promise "I will be his Father and he will be my Son," is expressly applied to Christ by the apostle (Hebrews 1:5). The establishing of his house and his throne, and his kingdom for ever (2 Sam. 7:13 & 16), can be applied to no other than Christ and his kingdom. David's earthly house and kingdom long ago came to an end. Only the kingdom of Christ is everlasting. On the day of Pentecost, the apostle Peter said that God had sworn unto David that he would raise up Christ to sit on his throne (Acts 2:30). The announcement of the reign of Christ was given on the day of Pentecost. See Acts chapter two.

The first prophecy we will consider was recorded by Isaiah. "The word that Isaiah the son of Amos saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the LORD from Jerusalem (Isaiah 2:1-3). This Scripture prophesied of the church which was to be established on the top of the mountains or above all other governments. Isaiah also stated three fundamental facts, namely:

1. The prophecy would be fulfilled in The Last Days.
2. All Nations would flow unto it.
3. It would have its Beginning In Jerusalem.

After interpreting the dream of Nebuchadnezzar, king of Babylon, Daniel predicted that the God of heaven would set up a kingdom which would never be destroyed. This kingdom would not be left to other people, but would break in pieces and consume all the other kingdoms and would stand for ever (Daniel 2:44).

When John the Baptist came preaching in the wilderness of Judea, his message was, "Repent ye: for the kingdom of heaven is at hand" (Matt. 3:1). To be "at hand" meant "to be near," denoting that the kingdom was not in actual existence in the days of John. This prophecy of the kingdom was a prophecy of the church.

Others who preached the kingdom as near but yet in the future were Jesus (matt. 4:17) and his disciples who preached it to the lost sheep of the house of Israel (Matt. 10:5-7). The seventy disciples preached it also (Luke 10:1-9). Each of these Scripture references point to the kingdom to be established in the future.

Again, let us recall that Jesus said that he would build his church (according to Matt.16:18), and he called his church "the kingdom" in verse 19. Since the kingdom was predicted, therefore, the church also, was predicted.

Jesus gave another prophecy when he said, "Verily, I say unto you, that there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power" (Mark 9:1). Here we can see that some of the people standing there with Jesus would not die until they had seen the kingdom come with power. Now we ask the question, what is the power predicted to come?

After his resurrection, Jesus said to his disciples: "Thus it is written and thus it behooved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem (Luke 24:46-47). In this prediction, the prophecy of all nations and beginning in Jerusalem, spoken of by Isaiah, is about to be fulfilled. Now we must check to see if it occurred during the last days.

Shortly, before Jesus ascended back to heaven, the disciples asked him if he would restore again the kingdom to Israel. (Acts 1:6). Jesus said unto them, "It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you" (Acts 1:7-8). The Lord made it known that power would come with the Holy Ghost. When we establish the time of the coming of the Holy Ghost, we will know when the power came and also, when the kingdom, which is the church, had its beginning.

On the day of Pentecost, the Holy Spirit came and filled the apostles. They spoke with new tongues or languages as the Spirit gave them utterance (Acts 2:1-4). They were charged with being drunk or filled with new wine (Acts 2:13). Peter denied the charge and stated that what the people were seeing and hearing was that which was spoken by the prophet Joel, "And it shall come to pass in the last days, saith God, I will pour out my Spirit upon all flesh..." (Acts 2:16-17). Here we may learn that the events of Pentecost transpired during the last days. The three fundamental facts of Isaiah's prophecy were fulfilled on Pentecost. They took place in the last days; all nations were assembled there; and these events had their beginning in Jerusalem.

You will remember that Jesus said that the kingdom would come with power. The power came with the Holy Spirit. Since the Holy Spirit came on Pentecost, we conclude that the kingdom, the church, came on Pentecost as was prophesied. On Pentecost, the people heard and obeyed the gospel. The Lord added to the church those who were being saved (Acts 2:47). No one was added to the church before Pentecost. Therefore, the church had its beginning on the day of Pentecost.

The church was also according to the plan or purpose of God. This purpose was a mystery or secret. Paul said that he was less than the least of all saints but God called him to preach to the Gentiles, and to explain to all people the meaning of the secret. God kept this secret to himself from the beginning of the world. What was his reason for this? To show to all the rulers how perfectly wise he is when all his family--Jews and Gentiles alike-- are seen united together in the church, in just the way he had planned through Jesus Christ our Lord (Ephesians 3:7-11).

The actual historical formation of the church occurred in Jerusalem on the day of Pentecost. On that day the Spirit was poured out upon the disciples to form the body of Christ, the church. Peter referred to that as the beginning (Acts 11:15-16). The beginning can only refer to Pentecost, thus identifying it as the time of the "baptism with the Holy Ghost." Pentecost marks not only the beginning of the church as the spiritual reality of the body of Christ, but also the visible church.  ~ Entire Issue of November 16, 2008

The Power of Prayer

Bubba Garner

I had a car accident. It was minor, but it was my fault. It wrecked my whole week. It was all I could think about. Until my daughter had to get three stitches in her upper lip after a close encounter with a see-saw. She became my world at that moment. Until the next morning when we got the call about Teena Harris. Her father, Glenn, had just finished teaching a class on the Miracles of Jesus. “We could use one right now,” he said in the somber, subdued waiting room.

Life has a way of reminding you of what is truly important. Just when you have fretted over the fact that your team didn’t win the big game or your car is not working right or one of the appliances needs to be replaced, you are shocked out of selfishness by something that has real value. In a moment, all of the trivial things that seemed important at the time are thrown aside so that your mind and heart can give full attention to the matter at hand.

Since life is so uncertain and can change so quickly, it is also a subtle reminder that you have little control over what happens.
Staying in touch with people is critical when critical times come. We keep them informed, we update them on any progress, we let them know what we are feeling. But we must not forget the superior form of communication, one where there is no limit on the number of minutes used, no access fees or connections charges. It is a free access to God that man has enjoyed from the beginning. Long before there were cell phones, email, and the combination thereof, there was prayer.

What is it about prayer that it can lift the heaviest of loads?

Prayer reassures us that the Lord is listening. David prayed, “Hear the voice of my supplications when I cry to Thee for help, when I lift up my hands toward Thy holy sanctuary” (Psa. 28:2). Like a little child who raises his hands to be picked up by his father, David was certain that the petitions he was raising were being heard by his Father in heaven. But David was not the only one who had the ear of God.

The Father was listening to all the prayers offered in all the assemblies of His children today. He was listening to all of the families who bowed and “returned thanks” around their dinner tables. He heard every cry from every waiting room, emergency room, and back bedroom. How incredible to think that He who created all the world cares about what’s going on in mine. Our Lord listens.

Prayer reminds us that God can handle what is out of our hands. Psalm 28 was David’s call for help. But he did not strap on his armor and attempt to fight his enemies on his own. The Lord had delivered him from the paw of the lion and bear that threatened his sheep. The Lord brought him a victory over Goliath. The Lord’s power would prevail over the enemies of His anointed. “The Lord is my strength and my shield,” David confessed (Psa. 28:7). No other weaponry was necessary.

There will be occasions when our safety is threatened by the seemingly impossible, a situation that makes us admit, “I can’t do anything about it.” But God can. No matter how scary the lion or bear, no matter how tall the giant, no matter how many the enemy, no matter how bleak the diagnosis, no matter how great the difficulty. This is still our Father’s world. Trust in His strength to control what you cannot.

Prayer enables our hearts to hold nothing back. In his cry for deliverance from his enemies, David pleaded for the Lord to “requite them according to their work and according to the evil of their practices” and “according to the deeds of their hands” (Psa. 28:4). He was not calling for personal vengeance, but for the Lord to punish those who did not honor His work or His will. In any case, David did not hide the most intimate feelings of his heart.

God wants to hear from His people, but He is not interested in the mere repetition of meaningless phrases that do not originate from the heart. He wants us to pour out our cares before His throne, to make all our “wants and wishes known.” He will never betray our confidence; our faith in Him will never be disappointed. When David did that, he could boast, “my heart trusts in Him, and I am helped” (28:7). Perhaps our help has not come because we are still withholding from Him from Whom nothing is hidden.

I never know what to say to someone in the wake of a disaster. But I’ve learned that it’s not as important what you say at those times, but Who you say them to. ~  Entire Issue of November 9, 2008

Saved By Faith, But Not By Faith Only

Author Unknown

One must believe Jesus is the Christ, the Son of God, in order to be saved from his sins. The Bible says: "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life" (John 3:16). Jesus died for our sins, but unless we believe in Him, we cannot be saved. Jesus told the Jews "...if you do not believe that I am He, you will die in your sins" (John 8:24). When Jesus gave the Great Commission, He commanded: "Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned" (Mark 16:15,16).

How can one believe? Some teach that faith is a gift of God, which is put in the sinner's heart by a miracle. But the Bible teaches: "Faith comes by hearing, and hearing by the word of God" (Romans 10:17). Paul shows how faith comes when he says: "For whoever calls on the name of the Lord shall be saved. How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?" (Romans 10:13,14). It is necessary for the gospel of Christ to be preached so that sinners can believe and be saved. Where the gospel has not gone, people have not heard, and no one has been saved. This is the reason we must preach the gospel to every person, in every nation, in the whole world (Matthew 28:19, 20; Mark 16:15,16; Luke 24:46, 47).

What does it mean to believe? Some teach that one is saved by faith alone without any further acts of obedience. Is this true according to the teaching of the Bible? Mark tells of Jesus preaching in a house in Capernaum when so many gathered around that there was no room for any more. Four men had a friend who was paralyzed. They wanted Jesus to heal him, but they could not get through the crowd. They went up on the roof of the house. They made a hole and let down the bed on which their friend lay. The Bible says, "Jesus saw their faith" (Mark 2:1-5). How did He see their faith? It was by their actions. True faith can be seen by the works it produces.

James discusses the kind of faith which saves. He says, "...faith without works is dead" (James 2:20). He also says that "a man is justified by works, and not by faith only" (James 2:24). He concludes his discussion by writing: "For as the body without the spirit is dead, so faith without works is dead also" (James 2:26).

Those who teach sinners are saved by faith only often use the conversion of the Philippian jailer to prove their doctrine (Acts 16:16-40). Paul and Silas were preaching in Philippi. They cast an evil spirit out of a slave girl. Her masters had used the demon possessed girl to make money by telling people's fortunes. When they saw their way of making money was gone, they falsely accused Paul and Silas. The two preachers were beaten and thrown into prison. That night, God sent an earthquake which freed the prisoners. The keeper of the prison thought they had escaped. He was going to kill himself, but Paul said: "Do yourself no harm, for we are all here." The man fell down before Paul and Silas and said: "Sirs, what must I do to be saved?" Paul replied, "Believe on the Lord Jesus Christ, and you will be saved, you and your household.” Those who teach sinners are saved by belief only stop at this point. But the inspired Word tells more. The jailer was told to believe, but we have already learned that “Faith comes by hearing and hearing by the word of God.” Paul and Silas “spoke the word of the Lord to him and to all who were in his house." He could not believe until he had been taught. The preachers not only taught the jailer, but "all who were in his house." This means all his family were old enough to hear the gospel and understand it. There were no babies or small children who were too young to understand. Please notice verse 33: "And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized." What hour of the night was it? It was at midnight when the earthquake came (v. 25).

Let us sum up how the Philippian jailer and his family were saved:
(1) He asked, "What must I do?"
(2) He was told to "believe on the Lord Jesus Christ;"
(3) Paul and Silas preached the Word to him and his family so that they could believe,
(4) He washed the stripes he had inflicted on Paul and Silas the previous day. This shows he had repented;
(5) He and his family were all baptized.
Did the Philippian jailer think it was important that he be baptized? Obviously he did, for he did not even wait until the next morning. As soon as he knew he was lost and learned about the Saviour, he believed, repented, and was baptized. That is the way sinners are saved by faith in Jesus Christ. It is not by belief alone! Sinners are saved by faith which obeys. Paul described to the Galatian Christians the kind of faith we must have in order to please God: "For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love" (Galatians 5:6).

Have you been saved from your sins? If not, you can be saved today. Believe in Jesus Christ, God's only begotten Son who died to save you. Repent of your sins. Confess your faith in Christ. Be buried with Christ in baptism so that your sins will be washed away. Then serve Christ faithfully all the days of your life. You can die with a sure hope of going to Heaven (Acts 16:31; Acts 2:38; Acts 8:37; Romans 6:3-5; Revelation 2:10).  ~  Entire Issue of November 2, 2008

Can We Be United?

By David A. Cox

Often, in the religious world people will lament the fact that there is so much division. The division is often excused by people saying that the Bible cannot be understood alike, but such an attitude eliminates any hope of true biblical unity. In seeing the need for unity and Christ's desire for it (1 Corinthians 1:10; John 17:20-21), religious groups believing entirely different things will gather together, agree not to discuss the points of division and will have a so-called "unity meeting." The question is, "If this is not unity (which it is not) can Biblical unity be achieved?" I believe that the Bible teaches that we can be and are expected to be united and the Bible can be understood alike (Ephesians 4:3; 5:17).

The religious division that exists today is a result of men following what men say through their creeds, confessions of faith, disciplines, manuals, etc. rather than what the word of God has said. The truth is determined in many cases, by what conventions and synods proclaim as truth, rather than what the Scriptures say. Biblical unity is impossible to obtain while there are denominational bodies which teach conflicting doctrines from the various creed books, but claim to be followers of Christ. Jesus in His prayer to the Father for unity among the believers said, "Sanctify them with thy truth, thy word is truth" (John 17:17). As Jesus continues His prayer we see the result of this was so all the believers would be united. "Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they may be one in us: that the world may believe that thou hast sent me" (John 17:20-21). Christ prayed that His disciples and those that are taught by the word would be one. The unity Christ prayed for was for those in the first century as well as today. This unity which Christ prayed for is commanded of those that follow Christ. Paul exhorted the Corinthians to be of the "same mind and the same judgment" (1 Corinthians 1:10) and he further told the Philippians "Let us walk by the same rule, let us mind the same thing" (Philippians 3:16).

In order to achieve the unity of which Paul was speaking and for which Christ prayed, we must all use the same standard as our authority in religious matters. We recognize this with regard to other facets of this life. If a man goes to build a house, would he not use the proper standard of measurement? If a lady was cooking a recipe, would she not follow the standard of measurement specified? The answer to the previous two questions is yes, of course. Those in the first century were united because they "continued steadfastly in the apostles' doctrine" (Acts 2:42). They used the only standard of authority for the things that they practiced in religion. The unity that existed among the Christians in the first century was the result of their being taught by the apostles to be of the same mind and judgment, and their understanding Christ's desire for those who would believe through the inspired word of God.

Why then do we not use the only divine rule? The answer is that many do not have the proper attitude toward the word of God. Numerous examples are written for our admonition concerning those who thought they could change things to what they desired instead of following the teaching of God. Examples include Nadab and Abihu (Leviticus 10), Uzzah (2 Samual 6), the children of Israel want a king instead of Judges to rule over them (1 Samuel 8), Naaman (2Kings 5), etc. These examples resulted in divisions, death, pain, etc. Let us determine that we are not going to allow our attitude toward what the word of God teaches to be altered by popularity, family relationships, preconceived ideas, allurement of the things of this world, etc.

Yes, we can have unity! And we can have the kind of unity that God desires us to have. What is taught in the Bible is very important because it teaches us the truth and we will be judged according to it (John 17:17; 12:48). Let us be keenly aware that the Bible is God's inspired revelation to man, and it teaches us what we should do to be pleasing and faithful to God in order to receive the crown of life. (2 Timothy 3:16-17; Titus 2:15; Revelation 2:10; 2 Timothy 4:7,8). The apostle Paul made it clear to the Galatians that they should be able to understand the gospel that was taught and be able to recognize error when it was taught (Galatians 1:6-9). To be able to recognize error, we all should heed the exhortation of Paul to "Study to shew thyself approved unto God rightly dividing the word of truth" (2 Timothy 2:15). Let us recognize that when the divine rule is followed, there can be the kind of unity God desires. ~ Entire Issue of October 26, 2008

The Pillar & Ground of the Truth

By Wayne Greeson

Before the beginning of this world God prepared a plan. Within that eternal purpose God designed His kingdom, the church, which would display to the powers of Heaven His divine wisdom (Eph. 3:10-11).

Through the Old Testament, God promised by His prophets to set up His eternal kingdom of peace which would never be destroyed (cf. Dan. 2:44; Isa. 2:1-4). In the New Testament, Jesus began His public ministry proclaiming, "The time is fulfilled, and the kingdom of God is at hand" (Mk. 1:15). Jesus promised to build this kingdom which would be His church (Matt. 16:18-19).

This long planned and awaited promise became a reality on the first Pentecost after Christ's resurrection. On that day the kingdom of God, the church of Jesus Christ, was established as those who obeyed the instruction of Peter to repent and be baptized were added to the church (Acts 2:36, 47). The church of Christ was and is built upon the immovable foundation of Jesus Christ (1 Cor. 3:11). It is a special body of people belonging to Christ, the head of this divine institution. In this relationship the church is the glory and fullness of Christ (Eph. 1:23; 3:21). To this special body, Christ has given a special work of universal scope and everlasting consequence. The church is to be the "pillar and ground of the Truth" (1 Tim. 3:15). The church is to support and uphold the eternal Truth of God's Word in everything it is and does.

But how is the church to carry out this heavenly mission? The church has not been left to stumble in the dark. The God of heaven and earth revealed to His apostles and prophets His complete and final will to men (Eph. 3:1-5; 2 Tim. 3:16-17). "His divine power has granted to us everything pertaining to life and godliness," (2 Pet. 1:3), leaving the church a perfect pattern to follow in all it does (Col. 3:17; 2 Tim. 1:3). This pattern is not to be altered, added to, or diminished from (Rev. 22:18-19; Gal 1:6-10).

The work of the church in upholding the Truth, according to God's pattern in the New Testament, is three-fold: evangelism, edification and benevolence. Evangelism involves preaching the gospel of salvation to those lost in sin. Edification refers to the work of teaching and building up those who are members of the church. Benevolence is the work of the church in relieving destitute Christians (cf. 1 Thes. 1:8; Eph. 4:12-16; Rom. 15:26-27).
Since God has given the church a complete pattern in His Word for the work of the church, then it naturally follows that He has thoroughly equipped His church to do everything He has commanded it to do. His church is all sufficient to perform its work of evangelism, edification and benevolence.

Jesus "gave gifts for the equipping of the saints for the work of service, to the building up of the body of Christ" which will bring us "to a mature man, the measure of the stature which belongs to the fullness of Christ" (Eph. 4:8-13).

There is absolutely no room for human "wisdom," "organizations" or "improvements" to supplement any aspect of the work of the church. Unfortunately, there are those in the body of Christ who may make a claim to believe in the all sufficiency of the church, yet manifest contrary actions (cf. Matt. 7:15-20). Some churches contribute money to organizations to do the work God has given them to do. They make a mockery of Christ's provisions for His church.

The church has been hacked to pieces by those who have distributed the church's work to missionary societies, benevolent institutions, schools and colleges. These human organizations are not built upon the foundation of Christ nor are they charged with upholding the Truth as is the church. When the church distributes its work to human organizations it has repudiated the eternal divine wisdom and planning of God and destroyed the glory and fullness of Christ.

In the New Testament local churches did their own work of evangelism, edification and benevolence without human organizations or schemes. In evangelism they supported preachers directly rather than making contributions to "missionary societies" (Phil. 4:14-18). In the work of edification and benevolence, churches never sent money to colleges or benevolent organizations, but carried out this work within the local congregation and under its oversight (1 Cor. 14:26; Heb. 10:24-25; Acts 6:1-6; 11:27-30).

Let us recognize and return to the beauty, simplicity, wisdom, glory and perfection of God's pillar and ground of the Truth. ~ Entire Issue of October 19, 2008

He Has Become The Judge!

By Kevin Cauley


From all appearances it seemed to be a fine morning. Hena had awoken and begun his morning routine. Last night was a blast. He and his friends had literally ravished the city; it was their common diversion. As he made his way to the local market to buy some bread, he remembered what his friends told him that crazy religious guy had said last night, that what they were doing was “wickedness.” “What a self righteous judger” he thought. His friends had thought the same. He stopped; what’s that funny smell, he wondered? He turned around and looked behind him; buildings were burning in every direction. It was sulfur. Fireballs were raining down upon the city from every direction. There was no escape.

You may recognize the setting of the above fictional story: Sodom. However, what was not fictional about the story was what Lot said about the men of Sodom’s activities; he called it “wickedness” (Genesis 19:7). What was also true in this story is the reaction that the men of Sodom had to Lot’s characterization of their activities. The Bible records them as saying, “This fellow came to sojourn, and he has become the judge!” (Genesis 19:9 ESV). Such response is stereotypical of those who are involved in sinful activities. They condemn the messenger, instead of heeding the message. Why do men accuse those who speak the truth of judging them?

First, because they don’t know the true standard of judgment. Hosea 4:6 states, “My people are destroyed for lack of knowledge….” When individuals fail to know the standard of judgment, they are quick to condemn those who abide by that standard. They mistakenly assume that the individual is making himself the standard when in fact he is only reflecting the standard God has given. When God reveals what is right and wrong, the standard comes from God, not from man. When such is the case, it is God who is doing the judging, not men. Jesus said in John 12:48 “He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.”

Second, because men don’t like for their sins to be pointed out. The last thing that each of us desires is for someone else to tell us that we are wrong. Proverbs 15:10 states, “Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die.” The simple truth of the matter is that if we are wrong, we need someone to tell us. Paul wrote, “Am I therefore become your enemy, because I tell you the truth?” (Galatians 4:16). We ought never to be offended at someone telling the truth especially if it is offensive. Why? Because that usually means that we need to change and that’s usually the real reason we are offended.

Third, because it is easier than admitting that one is wrong. The fact of the matter is that personal pride often gets in the way of admitting that one has done wrong. It is a lot easier to blame the problem on another person instead of confess one’s own faults, at least, in the mind of a proud person. Proverbs 16:18 states, “Pride goeth before destruction, and an haughty spirit before a fall.” Humility means more than simply being a kind person; it means accepting correction when one is wrong.

We have a choice to either accept God’s judgments regardless of who tells them to us or not. The choice is ours, but we will be judged for it (2 Corinthians 5:10). ~  Entire Issue of October 12, 2008

Crucified With Christ

by David A. Cox

“I am crucified with Christ: nevertheless I live; yet not I but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave himself for me” (Galatians 2:20).

This is a most interesting statement made by Paul. How is it that Paul could say that Christ now lives in him? It was because Paul had molded himself into the image of Christ. How did this happen?

Paul began this process when he went into Damascus and was told by Ananias to “Arise, and be baptized and wash away thy sins” (Acts 22:16). Paul had lived in the flesh as a Jew and as a Jew could glory in who he was (Philippians 3:7-14). But at Paul’s conversion, that changed. He no longer lived doing what he previously thought was right or what would give him a lofty reputation among the religious and political leaders. He crucified self to live for Christ.

Paul wrote to the Romans concerning the crucifying of the old man. “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we should walk in newness of life…Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Romans 6:3-4,6). Notice Paul said he was buried and arose to walk a new life. Why? Because the old man had been crucified; he had put to death the affections and lusts of the flesh (Galatians 5:24).

Our new life will be focused on the things above, and not on things on the earth. We will have our minds set on Christ for he is now our life (Colossians 3:1-4). Yes, we continue to live in the flesh, but now that Christ is enthroned in our lives, our actions will be pleasing to Him. Our lives will be lives of faith. Trusting Him and looking to His word to find the direction for our lives (Romans 10:17; Proverbs 3:5).

What is the motive of the Christian’s life? One motive may be heaven, the prepared home for the faithful, and that is a great motive. But another motive Paul mentions here is the sacrifice of Christ for us upon the cross, “He loved me and gave himself for me.” As we walk in life thinking of how much Christ valued us by giving His own life for us, we should be motivated to live to please Him and to do the work He has left for us to do.

May God help us to be “crucified with Christ” and to mold our life into the image of His dear Son. May our hearts and minds say as the song says:

“Mold me, make me, as you’d have me be,
Take me, use me, that the lost may see,
Guard me, guide me, thru this pilgrim land,
Make me as clay in the potter’s hand. ~

Entire Issue of September 28, 2008

A Word or Two on Behalf of Simplicity

by Edward O. Bragwell, Sr.

Brother Robert Turner, when asked by a good friend to critique his preaching,was reported to have replied, "Did you ever notice how few adjectives the Lord used in the Sermon on The Mount?" I suspect that all of us at times may find ourselves overly enhancing our preaching and worship rather than just keeping it simple. We justify it by telling ourselves that we do it to make the sermon or some other act of worship more impressive and meaningful to those in attendance. As a result many of our worship services have turned from simple straight-forward worship directed to God that also edifies the participants to elaborately enhanced productions bordering on pomp and ceremony to impress the audience.

It was said of Jesus, that "common people heard him gladly." One reason for this may very well have been the simple and direct approach that he took toward teaching and worshiping and serving God. He surrounded himself, for the most part, with untrained and uneducated men (Acts 4:13). He chose from these men those who would go out and take his message to the world. When one reads the recorded discourses of any of these men he is impressed with the simplicity and directness with which they spoke. Even the most educated of all the apostles, Paul, described his own preaching: "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God." (1 Corinthians 2: 1 NASB).

It was not until the seeds of apostasy began to take hold and the control of the congregations passed from the hands of those common men who had been with Jesus, and those, who under their leadership had been given places of leadership, that the affairs of the church turned from the simple to the more complex. As time passed, the leadership of the church fell into the hands of men who were more worldly sophisticated than the earlier leadership. The simple congregational form of organization gave way to the more complex diocesan form. The simple New Testament worship gradually gave way to more ornate ritual with all of its pomp and ceremony. One only has to look at the workings of the modern Catholic Church to see the ultimate results of this evolution.

For a little more than 200 years, there have been those in this country, who have been calling upon those who profess to be Christians to return to the simplicity of the New Testament church. Generally speaking, this effort has been successful. There are many congregations, not only in this country, but around the world who worship God according to the New Testament order. This effort has not been without its problems. There have been those who have apparently believed that the simple New Testament order is inadequate to the needs of this modern world. When their innovations have been opposed divisions have occurred. It has been a constant battle to maintain our simplicity.

In view of all this I would like to put in a word or two on behalf of trying to maintain simplicity in our worship. It seems to me that in the past few years, that there has been a tendency in the church to try to "dress-up" our worship to make it "meaningful" and "exciting" to the modern worshiper. The doing of the "five items" in a simple and straightforward manner seems to have lost its appeal to our contemporary members, who think of themselves as being better educated and sophisticated than past generations. The facts of the business is that some of the "enhancements" distract from the worship rather than enhance it. They tend to turn a simple act of worship and devotion unto God into a performance that shifts the attention from the meaning and purpose of the act to the quality of the performance of those leading the worship. It reminds me of two sisters talking as they were leaving the worship services one Sunday morning. One asked the other, "Did you understand what the preacher said this morning?" "No," came the reply, "but wasn't it just marvelous the way that he said it."


Preaching

When it comes to the act of preaching in our worship services, we have no objection to the use of aides that may not have been available to the first century preachers, or even to preachers just a few short years ago - especially visual aids. When I first began preaching the only visual aids we had were the old bed sheet charts, flannel boards and chalk boards. These eventually gave way to overhead projectors, which in turn gave way to PowerPoint presentations. These all have served preachers well, in presenting and illustrating the simple gospel story. As visual aids have become more sophisticated, I believe a word of caution might be in order. It is possible, and in some cases, I think I've actually seen these visual presentations become the focus of attention rather than the simple message they are supposed to be aiding. The presentation is so jazzed up with animation and other gimmicks that real communication of the message from the preacher to the person in the pew is lost to a fascination with the "special effects" of the presentation.

Visual aids are not the only things that can be abused in the presentation of a sermon. Illustrations and anecdotes (humorous or otherwise) can be useful in clarifying biblical truth. But when they dominate the presentation to the point that little or no direct reading or quoting from the Scriptures is included, it is time to reassess their use by the preacher. Often these can tear at the heartstrings and tickle the funnybones of the audience and leave them well entertained and asking for more - and evoking their praise. The occasional use of humor and touching stories can be effectively used to illustrate a vital scriptural truth, but when they are used to the point that they become the core of the presentation they have little real spiritual value. They often leave one wondering what biblical text is supposed to be illustrated. There is no substitute for a simple and straightforward "book-chapter-verse" preaching with appropriate application by "reproving rebuking and exhorting long-suffering and teaching" (2 Tim. 4:1-4) with only a sprinkling of illustrative material as needed. Brethren, we need to take the Scriptures in hand , as did Ezra of old, and read them and "give sense to the reading." Let us strive to preach so that our audience will stand in awe of the God and his word that we are supposed to be preaching rather than our ingenuity in presenting it.


Lord's Supper

I often hear brethren talk about how we can improve the observance of the Lord's supper and give it a more prominent place in our worship. There's no question that if there is a way to really improve our observance and give it its intended place in our worship we should do so. We hear suggestions that range all the way from preaching a separate sermon as a part of the observance to invoking a long period of silent meditation before or after or before and after taking each element. One may not be able to prove any of these suggested practices to be wrong of themselves. However, if we're not careful we will surround the Lord's supper itself with so much ritual that it will get lost in the midst of our "enhancements."

It is hard to beat the simplicity of our Lord's observance of the Lord's supper with his disciples:

While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, "Take and eat; this is my body." Then he took the cup, gave thanks and offered it to them, saying, "Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it anew with you in my Father's kingdom." (Matt. 26:26-29 NIV).

This involved three simple acts 1) giving thanks for each element 2) eating and drinking the elements with 3) a brief explanation of the significance of each element. No elaborate discourse. No great pomp and ceremony. The disciples knew what they were doing and why they were doing it without the benefit of an elaborate ritual. To spiritually minded people, this wonderful memorial to the Lord's death will always have real meaning every time it is observed - even when it's observed in so simple a manner.


Prayers

Prayer has always been a great privilege for God's people in every dispensation - both public and private. It is a vital part of the public worship of Christians when they come together in the church. It is important that the words of a prayer be understood so that those in attendance may say "amen" if they desire. Care must be taken to avoid "vain repetitions." Likewise, one should be careful not to pray in order to be heard for "much speaking." (Matt. 6:7). One is impressed with the simplicity and directness of the recorded prayers in the New Testament. Homer Hailey, in his book on "Prayer and Providence," made the following pertinent observation on pages 8 and 9:

"Prayer, in all of its aspects is a spiritual exercise. It is not "saying a prayer" by rote; it is not a formal ritual which one practices from habit or tradition, even though one may have set times in which he prays ... Prayers need to be only long enough to relate the need, desire or feeling to God. When the publican, standing afar off, prayed, he smote his breast, saying, 'God, be thou merciful to me a sinner' (Luke 18: 13). Also, when Peter attempted to walk on the water, but for fear lost his faith and began to sink, cried out, 'Lord, save me' (Matt. 14:30). Each came directly to the point; each expressed his personal need and the desire of his heart at the moment. There was no rambling from point to point and no effort to impress the Lord with oratory. This is not to suggest brevity to the point of being curt; but to suggest simply that we talk with the Lord in a frank and unostentatious manner, making known to him in a humble spirit the needs and desires of the heart."

Though public prayer is certainly seen and heard by men, that is not its purpose. There's a difference between being heard/seen of men praying and praying to be heard/seen of men. When we lead in public prayer we need to keep in mind that we're not only praying ourselves but for those who are worshiping with us. Therefore, let us strive to keep our prayers simple, understandable and to the point.


Singing

In denominational circles congregational singing has given way to special groups and "praise teams." I hear occasionally of this being done in some churches that claim to be of Christ. Even when congregational singing is retained the emphasis is often placed on the quality of the musical aspects rather than the message of the song. Thus, the songs are selected for their appeal to the ear (and sometimes even to the foot) rather than to the heart. Some songs are so jazzed up by their musical writers with such complexity that it is virtually impossible to keep the pace of the music and concentrate on the words at the same time. The purpose of congregational singing is twofold: 1) "to the Lord" to praise him, and 2) "teaching and admonishing one another" (Eph. 5:19; Col. 3:16), rather than to entertain those in attendance.

The simple and unembellished worship that was characteristic of early churches may not appeal to the carnally minded in the church who are often looking for the new and novel. But it will appeal to the spiritually minded who are there to offer sincere worship to the God who saved them and to build each other up in the faith.

By way of the Reflector, August 2008.  Entire Issue of September 21, 2008

Accept Jesus, Or Obey Him?

by Michael Garrison

We often hear supposed "Christian" teachers say that in order for a lost person to be saved, all they need do is "accept Jesus as your personal Savior.” When asked where Jesus or His apostles ever taught this, they are at a loss. It is a popular doctrine, but one not taught by God's inspiration.

WHAT IS TAUGHT?

The God inspired New Testament teaches that lost people must become acceptable to the Lord.

The apostle Peter taught the first Gentiles the gospel, he no where told them to accept Christ as their personal Savior. Peter did teach them, "of a truth I perceive that God is no respecter of persons; But in every nation he that feareth him, and worketh righteousness, is accepted with him" (Acts 10:34-35). 'Feareth' means "to show reverential fear...of God" (W. E. Vine Expository Dictionary). 'Worketh' signifies "to work something, produce, perform..." (Ibid.) The word 'righteousness' "is the character or quality of being right or just" and "is found in the sayings of the Lord Jesus, (a) of whatever conforms to the revealed will of God, Matt. 5:6,10,20; John 16:8,10, (b) whatever has been appointed by God to be acknowledged and obeyed by man, Matt. 3:15; 21:32; (c) the sum total of the requirements of God, Matt. 6:33; (d) religious duties, Matt. 6:1... "In the preaching of the Apostles recorded in Acts the word has the same general meaning..." (Ibid.)

So, the idea taught is obedience to God's will. We see man is active, not passive, in his own salvation. The one who does what God demands is acceptable to God - but if one does not DO what God requires, he is NOT acceptable to Him. It is so easy to say "I accept Jesus as my personal Savior", but the Lord will NOT accept this person until and unless obedience to His will is carried out.

IS THAT ALL?

But, once one has been accepted of God, what? He must keep on being acceptable! Hear apostle Paul: "Wherefore we labour, that whether present or absent, we may be accepted of him" (2 Cor. 5:9).  The word 'labour' here means "to seek after honour, and hence, to be ambitious, is translated "we labour," marg., "endeavor" (R.V., "we make it our aim," marg., "are ambitious")..." (Ibid.) The word 'accepted' means "well-pleasing" (Ibid) We should be able to see that if an apostle of Christ had the ambition to be well-pleasing to the Lord, we should also! And it should encourage us to "fear him and work righteousness.”

WE MUST OBEY CHRIST!

This brings us to the fact that we must OBEY Christ!
The inspired word of God instructs us that "though he (Jesus) were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him..." (Hebrews 5:8-9).

[Note: we point out that nowhere do we read Jesus is the author of salvation to those who "accept him as their personal savior," or "who only believe.” Nor do we learn we are saved "by grace or faith only.” Such ideas are not found in the Word of Truth God has given to us.]
Let us be content with just what the Scripture says!

Before returning to heaven, Jesus sent His apostles into all the world to preach the saving gospel to every creature. He said "He that believeth and is baptized shall be saved" (Mark 16:15-16). Will you believe what the Bible says, or will you fight it and seek salvation on your own terms and not the Lord's?

The decision is yours; why not obey the Lord and be acceptable to Him?  ~  Entire Issue of September 14, 2008

What About Jesus Christ?

History is unmistakably clear—as sure as Aristotle, Julius Caesar, and Hitler lived—Jesus Christ lived. Unlike the Greek who is remembered for his logic, the Roman for his empire, or even the German for his insanity, the Jewish-born Jesus is remembered for His death on an old rugged, bloody cross!

On at least one occasion, Jesus asked His friends two searching questions: "Who do men say that I am?" and "Who do you say that I am?" (Matthew 16:13,15). The first query was met with a variety of answers—all of which were wrong (vs. 14). The second was answered by Peter who, with apparent boldness, retorted: "Thou art the Christ, the Son of the living God" (vs. 16). This evaluation of the Nazarene was praised then, and will be forever the only acceptable answer. It is upon this truth that the church of Christ—His Kingdom—is built (vs. 18).

Although absolutely correct, Peter's position was the minority view. It still is, even after nearly 2,000 years. What a tragedy! The sadness of this fact is underscored by the realization that without a proper understanding of Jesus' identity, man is utterly lost (John 8:24). Is Jesus divine? If so, what evidence will establish that fact for modern man?

Laying The Foundation…

Initially, two foundational stones must be laid before one may erect a sound defense concerning Jesus' deity: (1) God's existence must be proven; and, (2) the Bible must be established as His inspired Word.

Regarding His existence, God has left such an overwhelming amount of data in the world that only the fool could reject it (Psalm 14:1). No one will be able to stand before the throne of Judgment and legitimately affirm "I never knew there was a God!" (Romans 1:20).

The inspiration of the Scriptures is also strongly supported. The law of cause and effect demands that the Bible be explained. It is such an amazing effect that only God can be its adequate Cause. Its harmony is a powerful witness to its divine origin. Though it was written through the course of 1,600 years of human history, by more than 40 men from differing backgrounds, languages, and locations, the Bible is unerringly harmonious. This fact alone (not to mention the evidence from prophecy and scientific foreknowledge) leads one to conclude that the Bible is from God. Upon the bedrock of these truths (here only briefly outlined), the case for the deity of Christ may be believably built.

Building A Sound Case

To Peter's confession Jesus responded: "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven" (vs. 17). The apostle had deduced his conviction from divine revelation, rather than from the uncertain ideas of men. By examining the testimony of divine revelation (which includes the myriad of fulfilled Old Testament prophecies, and Christ's numerous miracles), men today may also reach the confident conclusion that Jesus is the divine Savior of mankind.

Proof From Prophecy

Unlike most men who have their biographies written after they are dead, much of Jesus' life was reported hundreds of years before He was born. Over three hundred prophecies relating to the Messiah have been isolated; this number alone is nothing short of astounding. From Genesis to Malachi, the history of Jesus is foretold in minute detail.

Not only are the major facets of His life predicted, but seemingly trivial things (e.g., men would gamble for His clothing---Psalm 22:18) are also foretold. The Messiah had every right to expect the Jews to know Him when He arrived. His specific lineage was exactly as it should have been (Genesis 12:1-3; Galatians 3:16; etc.). He was born where and when He was supposed to be (Micah 5:2; Genesis 49:10). He died—as a brutal sacrifice for the cleansing of mankind's sins—exactly as God had predicted hundreds of years before (cf. Isaiah 53; John 1:29). By the word of prophecy He was even called Jehovah—the special name reserved only for God (cf. Isaiah 40:3; Matthew 3:3). The notions that Jesus either met the prophetic requirements accidentally, or that He was a charlatan who set out to conform to them intentionally, defy all logic. He was all He was predicted to be!

Proof From Miracles

Jesus was a miracle worker. Although God empowered other men to perform miracles, this Man was different. Their works confirmed that they were from God, His works proved He is God (John 10:37,38). Hence, John wrote: "And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name" (John 20:30,31).

Even the antagonistic Jews understood the meaning of the term "Son of God." Notice their reaction when Jesus referred to God as His Father: "...the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God" (John 5:18). Peter reminded his hearers that Jesus' unique identity had been "attested by God...by miracles, wonders, and signs which God did through Him..." (Acts 2:22).

Unlike the pseudo-miracles of today's world, Jesus performed feats that defied naturalistic explanation. In the presence of many witnesses, the Nazarene raised the dead, gave sight to the blind, made the lame to walk, stilled a turbulent sea, walked upon the water, and on more than one occasion fed thousands starting from but a handful of food.

Proof From The Resurrection

Likely, the most impressive miracle involving Jesus was His resurrection. In agreement with Old Testament prophecy, and just as He promised, the Christ came forth from His rock tomb three days after being crucified (Psalm 16:10; Matthew 12:40; 16:21). His resurrection was witnessed by the soldiers who guarded His tomb—men who had to be bribed to change their story (Matthew 28:11-15). It is a matter of history that Jesus' tomb was empty on Sunday morning.

If Jesus had not been raised from the dead, how came His guarded and sealed tomb to be empty? For those who reject the resurrection, the vacant tomb will forever stand as eternity's greatest mystery. However, for those who accept the testimony of more than 500 witnesses who saw the resurrected Christ (I Corinthians 15:4-8) there is no mystery at all.

Seeing Jesus living again was irrefutable proof! Little wonder, then, that when Thomas saw Jesus after His resurrection he exclaimed: "My Lord and my God" (John 20:28).

What About You?

As these and other lines of evidence show, Jesus Christ was far more than just a man of history. He is God Who predates, and will outlast, time itself (Philippians 2:5-11). It is His Word which will meet us in Judgment (John 12:48; II Corinthians 5:10). Have you submitted to His will for your life?

Jesus calls all men to believe in Him (John 3:16). In order to obtain the salvation He died to give you, He calls you to repent and be baptized for the forgiveness of your sins (read Acts 2:38; 22:16; Galatians 3:27; Romans 6:1-4).

Considering all He has done for you, why not give your life to Him? ~

(Author unknown. Printed by permission from Apologetics Press, 230 Landmark Drive, Montgomery, AL 36117-2752)  Entire Issue of September 7, 2008

Worship In Spirit And In Truth

by Clem Thurman

(Picture left is an interior shot of Jacob's Well at Sychar where the Lord talked with the Samaritan woman.  You can click on it for a larger view.)

"The woman saith unto Him, Sir, I perceive that Thou art a prophet. Our fathers worshiped in this mountain; and Ye say, that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe Me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father. Ye worship that which ye know not: we worship that which we know; for salvation is from the Jews. But the hour cometh, and now is, when the true worshiper shall worship the Father in spirit and truth: for such doth the Father seek to be His worshiper. God is a Spirit: and they that worship Him must worship in spirit and truth" (John 4:19-24).

This conversation which Jesus had with the Samaritan woman at Jacob's well forever shows the fallacy which many believe that it doesn't matter how we worship God, "if our heart is right before Him." It is sometimes argued that worship itself is simply a matter of living according to the principles laid down in the Scripture, that there is not a divine "pattern" for the public worship of the church of the Lord Jesus Christ. Hence (the argument goes), the church is left to choose for itself what it desires in the public worship.

Thus one church will add mechanical instruments of music, or various kinds of special attractions, or any other trappings desired to "get a crowd." It should be noted in the conversation above that Jesus contrasts both the ignorant worship of the Samaritans in their mountain and the nationalistic worship of the Jews in the city of Jerusalem with that of the new worship in His kingdom. Both of the former were exclusive, while the latter is universal in scope, excluding no one who will worship "in spirit and in truth." Let us examine the various items suggested by the Lord and compare with other Scriptures.

The Right Object Of Worship, God: When Jesus was tempted by the devil to fall down and worship Satan, with the promise that all the kingdoms of the world would then be His, Jesus replied: "Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve" (Matt. 4:10). The word, "worship" is defined: "Acts of rituals or ceremonies of reverent devotion and allegiance pledged to God" (Nelson's Illustrated Bible Dictionary). Many seem to think that worship is an attitude of mind, but it is not. Worship is that which is done, it involves action on the part of the worshiper to devotion and loyalty to the object of worship. And, as Jesus said, "Thou shalt worship the Lord thy God, and Him only shalt thou serve."

No one on earth is worthy of our reverence and devotion as is God. He is the Creator of the universe (Gen. 1:1) and we are made in His image (Gen. 1:26). God is our Father (Matt. 6:9) and our Savior (1 Tim. 2:3,4). He is omniscient, knowing all things: "And there is no creature that is not manifest in His sight: but all things are naked and laid open before the eyes of Him with Whom we have to do" (Heb. 4:13). But God, knowing that we all were sinners, loved us anyway: "For God so loved the world, that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have eternal life" (John 3:16). Yes, God is worthy of our worship.

The Right Authority For Our Worship: In the conversation recorded with the woman in John 4, she acknowledged: "I know that Messiah cometh (He that is called Christ): when He is come, He will declare unto us all things. Jesus saith unto her, I that speak unto thee am He" (John 4:25,26). Jesus thus acknowledged that no other authority was needed for true worship, but "the Messiah" -- and He admitted that was He. And He is still our authority for all things: "All authority hath been given unto Me, both in heaven and on earth" (Matt. 28:18). Or, as the apostle Paul wrote it, "Whatever ye do in word or deed, do all in the name of the Lord Jesus Christ" (Col. 3:17).

When Thomas questioned the Lord about "the way" they should go, Jesus replied: "I am the way, and the truth, and the life, no one cometh unto the Father but by Me" (John 14:6). And the Scripture says, "He that believeth on the Son shall have eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him" (John 3:36). Because Jesus Christ has "All authority" (Matt. 28:18), we must look to Him for our authority for New Testament worship. If Jesus is not the Author of our worship, it is not authorized. If He is the Author of our worship, we can read it in His Word. It is that simple.

The Right Worshipers, Those Who Obey: This point may seem surprising at your first glance, but it is important and holds a rightful place in this discussion. Jesus says, "But the hour cometh, and now is, when the true worshiper shall worship the Father in spirit and truth: for such doth the Father seek to be His worshiper" (John 4:23). When Jesus had healed the blind man (John 9), the healed man was criticized by the Pharisees for associating with "sinners." But the man replied, "We know that God heareth not sinners: but if any man be a worshiper of God, and do His Will, him He heareth" (John 9:31).

The leaders of the Jews knew this to be true, for it was clearly taught in the Old Testament. But note what was involved in being a true worshiper: "Be a worshiper of God, and do His Will." Again, Jesus emphasizes "truth" as He talks about a "true worshiper." The chief point is that one must do God's Will in order to be a true worshiper, and His Will is expressed in His inspired Word (2 Tim. 3:16,17). Obedience to that word is absolutely necessary if we would worship "in spirit and in truth." For Jesus prayed to God, the Father, for the apostles: "Sanctify them with Thy truth, Thy word is truth." (John 17:17).

The Right Motive Of Worship -- In Spirit: -- Jesus named the right motive for worship, "In spirit." God never intended that people go through formalities of empty ritualism. Even under the Law of Moses, when Israel worshiped according to God's revealed Will, the mere empty observance of the rites and ceremonies was not God's purpose for their worship. As Jesus is pointing out, true worshipers must worship from the heart. The Sermon on the Mount (Matt. 5,6,7) describes what the worshiper should be. The apostle Paul wrote, "Wherefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth" (1 Cor. 5:8).

The Right Acts Of Worship In Truth: It seems odd, when we consider how God showed Israel how to worship, that under the New Testament the same God would throw out all the rules and allow man to worship in any way he pleases. Yet that is exactly what many folk insist on as their "right." If our worship is to be "in truth" -- and it is (John 4:24) -- then it must be according to God's Word, for Jesus prayed to the Father, "Thy Word is truth" (John 17:17). And, as noted in the very definition of the word, worship is "acts" of reverence and adoration. Worship is not something we simply feel, but something we do.

In the early church, as recorded in the Holy Scriptures, Christians "came together on the first day of the week to break bread" (Acts 20:7). The apostle Paul writes of this Lord's Supper, also: "The cup of blessing which we bless, is it not a communion of the blood of Christ? The bread which we break, is it not a communion of the body of Christ? seeing that we, who are many, are one bread, one body: for we are all partakers of the one bread" (1 Cor. 10:16,17). When Jesus first gave the Supper to the disciples (Matt. 26:26-28), He used the unleavened bread (of the Passover) and fruit of the vine, and He said: "This is My body, which is for you: this do in remembrance of Me. In like manner also the cup, after supper, saying, this cup is the new covenant in My blood: this do, as often as you drink it, in remembrance of Me" (1 Cor. 11:24,25).

Prayer is another part of the public worship when Christians assemble. "And they continued stedfastly in the apostles' teaching and fellowship, in the breaking of bread and the prayers" (Acts 2:42). Instructions given in 1 Tim. 2:1-12 on the matter of prayer was primarily in regard to the assembly at worship. The fact that there are abundant instructions on private prayers does not remove prayer from the church assembly.

Public preaching and teaching constitute another act of worship. The Lord Himself made a difference between private and public teaching and preaching. For instance, He forbade women from publicly preaching and teaching (1 Cor. 14:33-36; 1 Tim. 2:12-15) while giving men the right to do so. Some seem to feel that anything we can do in our homes, or private lives, we can do in the worship assembly. But this is manifestly absurd, as noted above.

The contribution also takes its place among the acts of worship of the church. "Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye. Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come" (1 Cor. 16:1,2). Some say that the giving is a private matter, and in a sense it is. But this Scripture speaks of "the collection" and that necessitates the funds being gathered into one sum. This collection obviously was made when the church was come together "on the first day of the week" (Acts 20:7).

The singing of "psalms, hymns and spiritual songs" is also an act of worship. Notice: "Speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord" (Eph. 5:19). That such singing is worship is clear, for it is "to the Lord." And there is no ambiguity about the "instrument" with which w "make melody." It is the heart. That this admonition was for the church assembly is manifest, in that our singing is to be "speaking one to another." That requires an assembly of people. And this letter was addressed to "the saints that are at Ephesus" (Eph. 1:1), so this was a matter for the church to obey. And just as we are not allowed, by God, to invent our own ways of worship, so we cannot invent our own ways to "make melody" by using mechanical instruments of music.

Once one admits that the early church was given definite instructions by the inspired apostles for worship in the public assemblies of the church, the objections to the requirements of that worship disappear from honest and believing hearts. It is not ours to question the wisdom of God in designing public worship, what and why it is, and how it shall be conducted, but to offer Him our praise and adoration in humble obedience to His revealed Will. And those who argue with what the Scriptures teach about our worship do not argue with us, but with God! When one is completely satisfied with the will of God and humbly applies himself to obeying it, he has neither time nor inclination to seek out various inventions, substitutions, attractions, entertainments and organizations.

As the inspired apostle Paul wrote: "If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are upon the earth. For ye died, and your life is hid with Christ in God. When Christ, Who is our life, shall be manifested, then shall ye also with Him be manifested in glory" (Col. 3;1-4).

Clem Thurman in Gospel Minutes, Vol. 57, No. 24, June 13, 2008.  ~  Entire Issue of August 31, 2008

by Kevin Cauley

This past week I was having a conversation with a friend who is a member of a denominational church. She mentioned to me that she wanted to come visit us and that she had told her "pastor" that she was going to visit us. Her "pastor" asked who we were and my friend responded, "the church of Christ." The "pastor" said, "Are you sure you want to do that? Those folks are different!"

There are many members of the church today who would react negatively to that analysis. They would say, "Oh, we're no different than any of the denominations around us." To these, it is an embarrassment that they are considered to be different by the denominations. These would want to change the church into just another denomination, to legitimize and acquire instrumental music, to destroy the autonomy of the local congregation, to call the preacher, "pastor", to get rid of the name "church of Christ," etc. until the church is no longer distinctive from those around us. However, that would not be the way of God or Christ.

We read in the scriptures that God has always demanded of his people that they be different. In Deuteronomy 14:2, Moses tells the children of Israel that they are different. He says, "For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth." The word "holy" means to be set apart, different. God wanted the children of Israel to be a "peculiar people." The new English Standard Version translates this phrase "treasured possession." Certainly something that is a treasured possession is different from everything else one has and is set apart.

In the New Testament as well, Peter quotes from this passage in Deuteronomy and applies it toward "Spiritual Israel"—Christians. Peter writes, "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light" ( 1 Peter 2:9). God wants us, as Christians, to be different. Paul writes to Titus these words regarding Jesus, "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" Titus 2:14). Jesus died so that we could be different. We read in 2 Corinthians 6:17, 18: "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." In order to be God's children, the church must be separate, distinct, unique, different.

So, are we different? Yes, we are, and I am glad that we are. Today we live in a time when denominations around us are conforming to the world. We hear of denominations who condone abortion, homosexuality, fornication, and adultery. The church of Christ does not condone such activities because God's word condemns these things. Instead of conforming to the way that the world would have the church, the church ought to be demanding of individuals that their lives be transformed through repentance and renewal of mind. In Romans 12:2 we read, "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."

Are we different? Yes, we are. We are different because we have been transformed by Christ to be a people who are holy, the children of God, separate from that which is sinful; different from the way the world would mold religion in its own image today. It is our differences from everyone else that define who we are as Christians. We should never be embarrassed of that!

The world and the denominations may think us "strange" ( 1 Peter 4:4) but I wouldn't have it any other way. One day, Jesus will return and all will bow and God will be glorified, not because of our similarities with the world, but because of our differences ( Matthew 25:34). ~

Entire Issue of August 24, 2008

Cunningly Devised Fable?

by David King

“For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty” (2 Pet. 1:16).

Skeptics dismiss Christianity as an elaborate hoax. In short, they claim that our religion is a concoction of “cunningly devised fables” that have duped millions of people.

In our opening text, of course, the apostle Peter denies that charge. But upon what basis? How can we be confident that the religion we follow is legitimate, and its claims valid? How can we refute the charges of the skeptics who insist that Christianity is built upon a foundation of fraud and deceit?

Notice the response that Peter himself gives in our text: “(we) were eyewitnesses of His majesty.” Christianity does not require our personal experience to validate its credentials.  Like any other artifact of history, Christianity’s claims rest upon the recorded testimony of those who were there at the beginning. That’s why we have four gospels to tell us the story.

There are three lines of eyewitness evidence that support the claims of Christianity. Peter refers to the first in the context of our opening text (v. 17-18): the transfiguration of Jesus. Peter was one of three apostles who was with Jesus on the mountain when He was transfigured. Peter saw Jesus’ appearance turn angelic, and he heard the booming voice from heaven (Matt. 17:1-9).  This incident must have left a deep and lasting impression upon Peter, because it is the only specific incident he mentions here.

In addition to the transfiguration, there were many other miracles witnessed by others during Jesus’ ministry. The four gospels recount some of these miracles, but indicate that there
were many others, the details of which are not recorded (Jn. 20:30-31; Mk. 6:54-56; Matt. 4:23-24). How else can we explain the explosion of contemporary interest and controversy surrounding a man of such humble origins who led no army, wrote no book, and held no political office? Something extraordinary happened to generate all this attention in the first century. If not the miracles, then what?

But all the miracles of Jesus pale in comparison to the greatest miracle of all: His own resurrection from the dead. The writers of the New Testament repeatedly point to this one event as the foundation of Christianity (1 Cor. 15:12-19; Rom. 1:4; 1 Pet. 1:3). When Jesus was executed, every precaution was taken to ensure that His defeat was complete. Yet something happened to His body. Despite every attempt to explain it away, the only story that fits all the evidence is that He arose from the grave and appeared to His disciples, all of whom devoted the rest of their lives to defending the integrity of what they had seen.

Many of the eyewitnesses who left behind the story about the origins of Christianity gave their lives in defense of their testimony. If Christianity really is a hoax, somebody would have cracked and exposed the details. But they didn’t, because they couldn’t.

Christianity is not a fable. It is based on real, certifiable facts that we can build our lives upon. ~

Entire Issue of August 17, 2008

"Incredible" Beginning

Andy Diestelkamp

The beginnings of things always intrigue us. We often mark them with great ceremony at the time if we anticipate their importance (weddings, ribbon-cutting, grand openings, signings, etc.). We frequently research beginnings if only later we realize someone’s or something’s importance (the work of historians). It is therefore of no surprise that thinking men and women have often pondered the beginning of the physical universe.

While many are content to not give it any consideration and perhaps assume that because it is here it has always been here, most observe and realize that all physical things have measurable deterioration and, therefore, cannot be eternal but must have had a beginning point.

Essentially, there are two possibilities for how the physical began: 1) It happened by accident, or 2) It happened on purpose. Expressed another way: 1) It happened by random chance, or 2) It happened by design. Stated yet another way: 1) It began spontaneously from ignorant nothingness, or 2) It began intentionally from intelligence.

In modern parlance it is the debate between “Big Bang” and “Intelligent Design” or “evolution vs. creation.” While some have attempted to harmonize the general theory of evolution and creation theory, at its core such an attempt is futile.

To borrow from the apostle Paul, “what fellowship has purpose with accident, what communion has design with chance, what accord has intelligence with ignorance, what agreement has creation with evolution,” (adapted from 2 Corinthians 6:14-16). The answer is none.

When anyone is challenged to give a historical explanation for the existence of something physical, spontaneous generation from nothing is never considered sound reasoning. Yet this is what modern science teaches is the best explanation for the beginning of all things.

However, the ancient book of books, the Holy Scriptures, offers another explanation. Many find its explanation incredible, but it is far more credible than the spontaneous generation of something from nothing suggested by atheists and agnostics. “In the beginning God created the heavens and the earth” (Genesis 1:1). Indeed, mankind is without excuse for not drawing the basic conclusion that a powerful supernatural intelligence (God) is the cause of this physical existence (Romans 1:20).

Scripture reveals that God simply spoke things into existence. "Then God said...and it was so," is an oft repeated phrase in Genesis 1. To be able to speak material things into existence demands a power that is beyond nature and beyond our comprehension. It is super-natural!

Therefore, it is understandable that atheists assume that this creation account (along with the
rest of the first eleven chapters of Genesis) is mythical, legendary or, at best, allegorical, but
certainly not literal. Yet, even some believers in God attempt to explain the creation using the
naturalistic assumptions of unbelievers.

Forgetting that with God all things are possible (Matthew 19:26), many find these accounts incredible and unbelievable. However, again borrowing from the sayings of Paul, “why should it be thought incredible by you that” God spoke things into existence in six days? Of course, Paul was addressing Agrippa with regard to Jesus’ resurrection (Acts 26:8). But beware! If you find a six-day creation incredible, you might have the same problem with the resurrection from the dead. Most people do. Whenever we doubt the power of God’s spoken word, we have no foundation for faith in any aspect of His word.

As disciples of Christ, we would do well to follow His lead concerning the authority of the Genesis account. In responding to His adversaries about a point of great controversy regarding divorce, Jesus refers to the Genesis account of the beginning (Matthew 19:3-8). Jesus' authoritative use of Moses’ account of creation affirms that He believed it to be accurate. Indeed, we cannot claim Christ as our Lord and reject the accuracy of Moses’ words (John 5:46,47). To adapt Jesus’ words to the Sadducees and apply them to the present controversy over creation/evolution, “You are mistaken, not knowing the Scriptures nor the power of God” (Matthew 22:29).

Beware, rejection of these beginning truths undermines the whole foundation of the rest of Scripture and, therefore, our faith in God's power to do anything.

~via The Beacon; Bowling Green, Kentucky 

Entire Issue of August 10, 2008

People Don't Want a Friendly Church...

As you read the title you were probably questioning it. Is it true people don’t want a friendly church? If they don’t want a friendly church, why are we always talking about being friendly? If they don’t want a friendly church, what DO they want?

I don’t remember where I heard the quote but I believe it is true: “People don’t want a friendly church. They want a friend.”

What does this mean? Do people not want a friendly church? Yes, they do, but that is only the beginning — what they are really looking for is a friend. If you are looking for a friend you usually begin with someone who is friendly, not someone who ignores you or is rude to you.

But the fact that someone is friendly doesn’t necessarily mean they will be your friend. Being friendly doesn’t require the sustained effort that being a friend does. It is one thing to be friendly for the 4-5 hours a week that we spend together “at church.” It is quite another to be a friend at not only those times, but at other times during the week. “A man who has friends must himself be friendly, but there is a friend who sticks closer than a brother.” (Prov. 18:24) Friends spend time together — that’s what builds their friendship. They may work together, they will certainly worship together, and they may go out to eat, have a picnic, put on a fish fry, play games, or just sit and talk.

Being a friend requires much more than the investment of time — it will require you to listen, to share, and even to open yourself up to another. There is an emotional commitment — to share the good times, the bad times, even to correct them when you must. “As the iron sharpens iron, so a man sharpens the countenance of his friend.” (Prov. 27:17) You will probably have to laugh at some of the same jokes over and over (just like they do yours), you will have to not only vent to them, but really listen when they vent to you. “A friend loves at all times, and a brother is born to adversity.” (Prov. 17:17)

The quote is right — what people really want is a friend, or friends. Are you willing to make the commitment to be a friend to a new Christian, or a new member or family in the congregation? They will benefit, but so will you. ~

 Tol Burke

(Editor's note:  Tol Burk is a gospel preacher who works with congregations in the Caribbean, particularly Puerto Rico, and other central American countries.)

Entire Issue of August 3, 2008

Obscene Movies & TV

By Gary Henry

Few things frighten me any more than the passing comments I hear brothers and sisters in the Lord make about movies and TV programs they've permitted themselves to see. Just when I believe there may be a deepening spirituality among the Lord's people in our day, someone who is thought to be a part of the real strength of his or her congregation tells me what they rented at the video store last weekend or what they watched on TV last night -- and I find it difficult to be optimistic at all about where we are headed as a people. When it comes to telltale signs of spiritual shakiness, there are none more disturbing than the problem we have with obscene movies and TV programs.

How Bad Is It? It is an obvious fact that pop entertainment has gone from bad to worse in the matter of obscenity (as well as violence and secular philosophy, which are, of course, no less a problem). In regular broadcast television, not to mention cable TV or the movies, the language has grown increasingly profane and vulgar, producers are daily pushing the limits on nudity and sexual content, homosexuality has come out of the closet and onto the tube, and the "moral" values that are promoted are farther and farther away from anything the serious Christian can identify with. What is being pumped into our living rooms has changed for the worse so noticeably that even one secular writer previewed a recent TV season with an article entitled, "The Family Hour Fades to Black."

But the worsening of movie and TV content itself is not the whole problem. The acceptance of this fare by supposedly strong, faithful Christians is what is truly alarming. We may have an admirable devotion to the Lord in many things, but when it comes to entertainment we are bowing before the altar of television; we are going to the theater to see virtually any movie we believe we will enjoy; we are letting our kids watch nearly anything they want at the movies or on TV; we are paying to get the cable movie channels, which rarely carry anything the Christian can afford to be interested in; and we are renting movies at the video store that not too many years ago would have been classified pornographic. Basically, we've sold our souls for a mess of footage, and it is impossible to contemplate what has happened without being concerned about the future.

The Worrisome Aspect of the Problem. Obviously, none of us can say we have been entirely consistent in our entertainment, least of all this writer. To my discredit, I have been places and seen things no Christian ought to. But the thing about the present situation that seems different to me is that I'm encountering mature saints who not only watch obscene movies and TV programs, but defend their practice as perfectly acceptable conduct for the Christian! It's one thing to give in to temptation and, when confronted, offer excuses about not being as strong as one should be. But if, as is apparent, we have come around to the view that those who question our viewing habits are the ones with the problem, then we have entered a new and worrisome phase in the battle against obscenity.

Increasingly these days I'm hearing responses like the following whenever I express amazement at a movie or TV program a fellow Christian says he has seen:

· Well, it didn't have much profanity in it. I hear it so much at work, it doesn't bother me. I just tune it out.

· If it bothers or offends you, then it's not a movie you should see -- but it didn't bother me.

· If you can't handle it, you shouldn't see it -- but I've been out in the real world enough, I can handle it.

· If it embarrasses you, you shouldn't see it -- but I'm mature enough that things like that don't embarrass me.

· We rented it and watched it at home. There's nothing really wrong when it's just us.

Surely we can't fail to notice the common thread that runs through these remarks: that obscenity is acceptable entertainment for us if we personally have been so "desensitized" that obscenity no longer bothers, offends, or embarrasses us. That we think that way is cause enough for concern. But that we are pleased with ourselves for thinking that way is truly frightening. If we have, in fact, lost our sensitivity to obscenity and are patting ourselves on the back because of it, then we are not far from qualifying for Paul's description of those "whose glory is in their shame" (Phil 3:19).

But on the other hand, whether one is bothered or embarrassed has very little to do with the question of whether one should or should not indulge in certain entertainment. The Lord, if He were on earth today, would be strong enough to "handle" far more than any of us -- but you would not catch Him entertaining Himself with the stuff we watch. What it comes down to is that we've turned decency upside down when we start defining how spiritually mature and strong we are in terms of how little embarrassment we feel in the presence of obscenity.

Whether we realize it or not, we have adopted the basic posture of the Gnostic libertines of the first century. These were brethren who believed themselves to be a select group of Christians who had achieved such a high plane of strength and enlightenment that they could indulge in immorality and not be hurt spiritually. They liked to think the amount of fleshly indulgence they could "handle" was a sign of their advanced knowledge and sophistication. But John, as well as other inspired writers, called this enticing doctrine what it always is: a lie. He wrote, "If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth" (1 Jn. 1:6).

The NT Admonition to Purity. Need it be pointed out that the Scriptures call us to inner sanctity? Have we forgotten that the Lord said, "Blessed are the pure in heart, for they shall see God" (Mt. 5:8)? Have we forgotten that Paul wrote, "Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy -- meditate on these things" (Phil. 4:8)? Whatever any of us individually may or may not be "bothered" by, the passage is still there waiting to be dealt with which says that there are some things not "fitting" for the Christian to dally with, among them "uncleanness" and "filthiness" (Eph. 5:3, 4). Those around us, whose souls we hope to reach with the gospel, deserve to see in us a better example. We owe it to them, as well as to the Lord and ourselves, to demonstrate that the path of purity is better than any other path we may follow. ~

Entire Issue of July 27, 2008

The Best Is Yet To Be

"If, in this life only, we have hope in Christ, we are of all men most miserable!" Paul's soaring defense of the resurrection of Christ, and our own future resurrection, is summed up in these words of 1 Corinthians 15:18. It would be difficult to read that piece of inspired writing without understanding that there is something more than this life especially for those in Christ. But viewed from the standpoint of even a partial list of the blessings promised here, in this life, to the Christian, these words fairly crackle with meaning.

Consider that we are promised all the necessary things of this life if we seek first the kingdom of God and His righteousness (Matthew 6:33). Remember also the promise of peace that surpasses understanding (Philippians 4:6, 7), and consider the promise that God makes all things work together for the good of those that love Him and are called according to His purpose (Romans 8:28). And these are only some of the high points. Yet if it is in this life only that we expect blessings from being in Christ, "we are of all men most miserable." What a statement! And the only way to understand it is to compare, if we can, the blessings of this life with the life to come. We must remember that we may also expect with these promises persecutions (Mark 10:30) and chastening (Hebrews 12:5-11). Here we must always be vigilant against temptations and sin and the true disciple of Christ will always feel the tension between himself and the temptations of the world. We are warned not to love the world or the things in it (1 John 2:15-17), that we should set our affections on things which are above, the yet invisible, the yet future glory, not on things of this world or of this life, for all these things will pass away. But after these things....!!

The Lord said, "I am come that they might have life and that they might have it more abundantly" (John 10:10). Despite the disgusting and amazingly short sighted doctrine of some that this is a promise of worldly riches, the Lord refers here to the eternal salvation and life which He offers to those who obey Him (Hebrews 5:9). How can we read about Christ who was God, and became man, about the life He lived here, and the purpose to that life, without seeing in these things a demonstration of the fact that this life is only temporary, not something to be clung to, but something to be used to glorify our Maker and prepare to abide with Him in eternity? Jesus said that anyone who comes to Him and doesn't "hate" even the most precious things of this life, including this life itself, cannot be his disciple (Luke 14:26). When equipped with the knowledge of the life yet to come, after the resurrection, the Christian will, in comparison to the desire for the yet future life, "hate" or hold in much less regard, this life.

What is amazing about this is that it goes so completely against the grain of all that we experience in the world. We have within us an overwhelming urge to live, to cling to this life at all costs. The natural tendency is to cling to the bright and shiny things of this world, and to the comfortable ties of family. But some, albeit few in number, will catch a glimpse of another, more glorious life and family, and will be willing to sacrifice all to obtain it. For those, Paul's words of 1 Corinthians 2:9 and 10 have explicit meaning; "But, as it is written, 'Eye hath not seen, nor ear heard, nor have entered into the heart of man, the things which God hath prepared for them that love Him. But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God." And once these deep things concerning what God has prepared for those that love Him have been received into a good and honest heart, they become the hope which makes us persevere all the way to the end. The power of that hope works within us to help us toward salvation (Romans 8:24). Living our lives with that fiery hope within us, we take our places among the faithful of all time who "look for a city whose builder and maker is God" (Hebrews 11:10).

So what is it that we are waiting for? What do we expect to gain later that is so much greater than any blessings we can receive in this life? What can possibly make us, in comparison, "hate" this life and this world? With all the beauty and wonder of