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Spirituality – What is it?

by Wayne Price

Vol. 106, No. 02

The word spirituality is often used to describe worked-up-emotion, which is a horrid caricature of the sober and sacred idea. The New Testament uses the adjectivepnumatikos (translated spiritual) twenty-six times. What is spirituality?

Paul’s Spiritual Man

Paul contrasts the natural man and the spiritual man, and describes the natural man as one who “receives not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things” (1 Cor. 2:14-15). Martin Luther pictured man in his natural state “like a pillar of salt, like Lot’s wife, yea, like a log and a stone, like a lifeless statue which uses neither eyes nor mouth, neither sense nor heart, incapable of understanding the things of God until he is enlightened, converted, and regenerated by the Holy Ghost.”

According to Luther, the natural man cannot understand the Bible. He needs special illumination from the Spirit to discover the message of the Scriptures. The spiritual man, according to this view, is, at first, like a lifeless statue incapable of understanding the scriptures, but after being regenerated by a direct operation of the Holy Spirit, he is illuminated and converted. The teaching of Luther does not agree with the teaching of the New Testament, but is popular with many well-meaning, deceived people.

Paul contrasts the gospel he preached with false doctrines of false teachers. In first Corinthians chapter one, the apostle helps us to understand the term spiritual. The words “foolish” and “foolishness” are used seven times and “wise” and “wisdom” twelve times to contrast God’s wisdom with man’s wisdom (foolishness). “Hath not God made foolish the wisdom of this world” (1 Cor. 1:20). Paul is discussing God given teaching versus human philosophy.

Paul affirms that his preaching was “not with enticing words of man’s wisdom” (1 Cor. 2:4). In the first two chapters of 1 Corinthians, Paul develops the theme that Christianity is a revealed religion, and that man, without revelation, cannot know the blessings of redemption. God reveals redemption, and also its interpretation and explanation (see 1 Pet. 1:10-12). Paul proclaims, “God hath revealed them unto us by his Spirit; for the Spirit searcheth all thing, yea, the deep things of God” (1 Cor. 2:10). The plural pronouns of verses 10-13 do not refer to Christians of all ages (the very thing that Luther misunderstood), but to the apostles and other inspired teachers of the first century who were involved in revealing “the faith which was once for all delivered unto the saints” (Jude 3).

Paul’s “natural” man is the uninspired man, and his “spiritual” man is the inspired man. Paul uses the word “spiritual” in 1 Cor. 14:37 with the same meaning: the spiritual man was guided by the Holy Spirit, and miraculously empowered.

Paul contrasts inspired revelation with false teaching. To make the passage mean a sinner who cannot understand the Bible until the Holy Spirit interprets it for him is a terrible perversion. If the sinner cannot understand the gospel until he receives supernatural illumination, and if illumination never comes, God is at fault.

The Spiritual Man Today

In 1 Corinthians 3:1, Paul uses the word spiritual with a different emphasis. Paul accuses the brethren in Corinth of being carnal, and therefore of not being spiritual. The carnal man, oblivious to the gospel, is sinful. The spiritual person, influenced by the gospel, is godly. This is the way the term spiritual ought to be understood by mankind in today’s religious world. Inspiration has ceased, and there is no progressive revelation of saving truth today. Paul’s usage of spiritual in 1 Corinthians 2 applied only to the first century in the age of miraculous manifestations of the Spirit.

The word spiritual may mean, in the New Testament, things that have their origin with God, and are in harmony with his character. Passages such as Romans 7:14; 1 Corinthians 9:11 and 10:3; and Ephesians 1:3 are examples of this usage.

The Apostle Paul writes the brethren in Galatia that “if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal. 6:1). There are two classes in this verse. One is spiritual, and the other is not. Spirituality was something that was recognizable, else no one would know who was to restore who!

The spiritual person today is the one who walks by the Spirit, and does “not fulfil the lust of the flesh” (Gal. 5:16). The fruit of the Spirit will be seen in the life (Gal. 5:22-25). Vine’s Expository Dictionary points out that in 1 Corinthians 3:1-3, “Paul contrasts the spiritual state of a mature Christian with that of the babe in Christ, i.e., of the man who because of immaturity and inexperience has not yet reached spirituality, and that of the man who by permitting jealousy, and the strife to which jealousy always leads, has lost it. The spiritual state is reached by diligence in the Word of God and in prayer; it is maintained by obedience and self-judgment.”

“But grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To him be the glory both now and for ever. Amen” (2 Pet. 3:18).

The Marks of Jesus

By Owen Cosgrove

Vol. 121, No. 09

Early Christians in the area of Galatia caused some consternation to the apostle Paul as they drifted away from the purity of the gospel that he had preached to them. He wrote to them and told them that he was amazed that they were so quickly departing from the truth that they had received.

The apostle warned them that if anyone, even an angel from heaven, taught them any other gospel than the one he had taught and that they had received, that the false teacher would be accursed. He wrote of his concern that he may have bestowed labor on them in vain and told them that those who sought justification except through the gospel of Christ would fall from grace. With all of his rebuking these wayward disciples he then asks, “Am I become your enemy because I tell you the truth?”

Paul closes the epistle to the Galatians rather abruptly telling them, “From henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus.”

Some have preached lessons on “The Marks of Jesus” using such topics as the mark of love, the mark of sincerity, the mark of honesty, etc. This may be an interesting way to develop a topical sermon, but it stretches the meaning of the original text.

Here the Greek word for marks is “stigma,” referring to marks or brands put on slaves and sometimes on criminals in order to identify them in some special way. It is very unlikely that Paul put any tattoos or other body markings upon himself, since such were strictly forbidden by the Mosaic law under which he had grown up (Lev. 19:28).

Some commentators think that Paul is here referring to scars left by the severe persecutions that he had undergone as a preacher of the gospel of Christ. He had been scourged and abused at various places. In 2 Corinthians 11, he speaks of being imprisoned often. Five times he had been beaten with 39 stripes, and these were not mere spankings. Three times he was punished with “rods,” a device used by the Romans to inflict severe punishment. Once he was stoned and left for dead. All of these things were written about in about A.D. 58 ten years before his death in Rome in A.D. 68, and so it is reasonable to believe that he could add many other sufferings to this list before his martyrdom.

Probably Paul had scars all over his body to remind him of places like Philippi and Lystra and Jerusalem where he had been physically assaulted for his faith.

Someone has said that Christianity has come to us on rivers of blood and sweat and tears. How could those early disciples bear the crosses of persecution put upon them? What made them endure when it would have been so easy to give up?

There were two great incentives and ideals that drove people like Paul and other early Christians. One was the persistent remembering of Jesus and his magnificent sacrifice at Calvary. The other was the hope of going to haven and being with God forever. Paul wrote at about the same time he wrote Galatians, on his third missionary journey, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Rom. 8:11).

Some day, the faithful Christian will be privileged to trade his cross of suffering for the crown of life. “Oh, for such a faith as this, and then whate’er may come, we’ll taste e’en here the hallowed bliss of

How Are Men Saved?

By Louis Rushmore

Out of boundless love, God the Father sent his son Jesus Christ into the world to die for our sins. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8). “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21).

The sacrifice of Jesus Christ for us was part of God’s grace and mercy by which we are saved. The sacrifice of Christ and grace permits a just God to grant forgiveness of sins; Christ’s sacrifice and mercy permits a just God to withhold punishment for sins. “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8). “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5).

Through grace God gives men what they do not deserve (salvation), and through mercy God does not give men what they do deserve (punishment). However, the grace and mercy of God which results in salvation is conditional upon man’s obedience to the Gospel.

With no less love for our souls, Jesus Christ willingly died for us. “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38). Through his shed blood Christ saves us. “And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood” (Revelation 1:5). “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7).

Also, as mediator between God the Father and ourselves Jesus saves us. “Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:4-5). However, Christ as mediator and his blood save men conditionally.

The Holy Spirit’s role in conversion relates primarily to the provision of inspired revelation (the Word of God). Second Peter 1:20-21 summarizes the way in which Scripture was communicated from God to man. “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:20-21).

The Holy Spirit, along with God and Jesus Christ, participates with men in their conversion. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Corinthians 12:13). That joint participation of the Godhead with us in the forgiveness of sins is non-miraculous and through the Word of God.

All that the Father, the Son and the Holy Spirit have done to arrange for the forgiveness of sins is conditional upon man’s obedience to God’s plan of salvation recorded in the Gospel (the New Testament portion of the Bible). First, one must examine what the Bible teaches about salvation in order for faith to develop. “So then faith cometh by hearing, and hearing by the word of God” (Romans 10:17). Without faith salvation is impossible. “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Hebrews 11:6); “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins” (John 8:24).

However, faith only is useless. “But wilt thou know, O vain man, that faith without works is dead?” (James 2:20). “Ye see then how that by works a man is justified, and not by faith only” (James 2:24). Though men cannot earn salvation, God refuses to grant forgiveness of sins to men who refuse to obey him.

Faith is followed by repentance. All men are required to repent or perish. “And the times of this ignorance God winked at; but now commandeth all men every where to repent” (Acts 17:30). “I tell you, Nay: but, except ye repent, ye shall all likewise perish” (Luke 13:3).

Profession before others of one’s faith in Jesus Christ naturally occurs next. “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation” (Romans 10:10). One New Testament character worded his profession: “. . . I believe that Jesus Christ is the Son of God” (Acts 8:38).

Baptism (immersion) is the point at which sins are forgiven. “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1 Peter 3:21). “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). Baptism, though, does not save without the Godhead’s role in salvation as well as man’s part in his own salvation (i.e., hearing, believing, repenting, professing).

God the Father, Jesus Christ and the Holy Spirit have done their parts toward saving men. However, man also has a role in his own salvation according to Philippians 2:12. “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Philippians 2:12).

Man’s role is summarized in the Bible as obedience. Speaking of Jesus, “Though he 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). Obedience is the conditional basis of the Father, Jesus Christ and the Holy Spirit’s roles in our salvation.

Men who do not obey the Gospel will be lost. “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power” (2 Thessalonians 1:7-9).

Dear Reader, are you saved? Have you obeyed the Gospel yet? The Father Son, and Holy Spirit have done their parts toward your salvation. It only remains for you to fulfill your role in your own salvation.

Marriage, Divorce And Remarriage

By H. A. (Buster) Dobbs

The Bible is the foundation of morality and marriage. Marriage is the support and stay of morality. Undermining marriage sabotages Bible teaching and thwarts righteousness. The Christian pattern for marriage is indissoluble unity. Marriage is to be had in honor among all–saint and sinner–and the bed undefiled (Heb. 13:4).

“Yet ye say, Wherefore? Because Jehovah hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously, though she is thy companion, and the wife of thy covenant. And did he not make one, although he had the residue of the Spirit? And wherefore one? He sought a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth. For I hate putting away, saith Jehovah, the God of Israel, and him that covereth his garment with violence, saith Jehovah of hosts: therefore take heed to your spirit, that ye deal not treacherously” (Mal. 2:14-16).

Malachi points out that God is witness between a man and his wife. He says God made one man for one woman. Though he had a residue of the Spirit from which to make other humans, God did not do so because he sought a godly seed. The prophet then declares that God is against divorce. He hates it! The teaching of this Old Testament prophet is like the teaching of Jesus on the subject of marriage and divorce. He warns against putting away because it undermines the home and destroys morality. It is strange that any teacher of religion would make allowance for what God clearly disallows. The emphatic and indisputable statement of divine revelation is that marriage is permanent and not temporary and fleeting. This point must be featured and we must guard against saying, especially in public pronouncements, anything that would cloud what God made clear.

It is not uncommon for church leaders to make statements that confuse people about what the Bible teaches on the home and its importance. There has been a flurry of classes, lectures, seminars and workshops discussing marriage recently. Much of this creates doubt about the sanctity of the home and is designed to console those who have violated God’s marriage law. Some seem to be hung up on trying to make people feel good about transgression of divine precepts. The result is clutter in an area that should be plain.

In discussing the important matter of the home we must talk about what makes a marriage according to the teaching of God’s word.

What Is Marriage?

Marriage is sacred. It is the appointment of the living God. It is the coming together of two lives in the deepest possible unity. It is the surrender of separate individuality and the mingling of each in a common stream.

The following passages give us just about all the Bible says on the subject of marriage and divorce:

“And Jehovah God said, It is not good that the man should be alone; I will make him a help meet for him” (Gen. 2:18). “and the rib, which Jehovah God had taken from the man, made he a woman, and brought her unto the man. And the man said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Gen. 2:22-24).

“Ye have heard that it was said, Thou shalt not commit adultery: but I say unto you, that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart” (Matt. 5:27- 28).

“It was said also, Whosoever shall put away his wife, let him give her a writing of divorcement: but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall marry her when she is put away committeth adultery” (Matt. 5:31-32).

“And there came unto him Pharisees, trying him, and saying, Is it lawful for a man to put away his wife for every cause? And he answered and said, Have ye not read, that he who made them from the beginning made them male and female, and said, For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh? So that they are no more two, but one flesh. What therefore God hath joined together, let not man put asunder. They say unto him, Why then did Moses command to give a bill of divorcement, and to put her away? He saith unto them, Moses for your hardness of heart suffered you to put away your wives: but from the beginning it hath not been so. And I say unto you, Whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery: and he that marrieth her when she is put away committeth adultery” (Matt. 19:3- 9).

“And there came unto him Pharisees, and asked him, Is it lawful for a man to put away his wife? trying him. And he answered and said unto them, What did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put her away. But Jesus said unto them, For your hardness of heart he wrote you this commandment. But from the beginning of the creation, Male and female made he them. For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh: so that they are no more two, but one flesh. What therefore God hath joined together, let not man put asunder. And in the house the disciples asked him again of this matter. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her: and if she herself shall put away her husband, and marry another, she committeth adultery” (Mark 10:2-12).

“Every one that putteth away his wife, and marrieth another, committeth adultery: and he that marrieth one that is put away from a husband committeth adultery” (Luke 16:18).

“For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband. So then if, while the husband liveth, she be joined to another man, she shall be called an adulteress: but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man” (Rom. 7:2-3).

“But unto the married I give charge, yea not I, but the Lord, That the wife depart not from her husband (but should she depart, let her remain unmarried, or else be reconciled to her husband); and that the husband leave not his wife” (1 Cor. 7:10-11).

“A wife is bound for so long time as her husband liveth; but if the husband be dead, she is free to be married to whom she will; only in the Lord” (1 Cor. 7:39).

The Bible is emphatic in telling us that marriage is a man and woman who have committed themselves to live together as husband and wife and who therefore have been joined together by Jehovah so as to be considered by their creator as a unit–as one. They, of course, continue to have their separate identities. The man has his physical body and the woman has hers. They are two, but the two are one. Each is responsible for his or her conduct and each of them will stand individually before God in the last judgment. The woman is not guilty of the sins her husband may commit, and the man cannot be credited for his wife’s good character. They are one in the sense that Jehovah has honored their decision to be united in marriage. He sees and hears their pledge and they are joined together in his mind. Jesus said, “What God hath joined together, let not man put asunder.” It is God who joins the man and woman together. Man cannot undo what God has done.

The civil law is also a factor in marriage, but it is not the determining factor. For the good of society God commands us to obey civil rulers. God appoints that there shall be governments among men, but he does not define the government or give the nature of the public establishment. It does not matter what it is–republic, monarchy, democracy, dictatorship–we must honor it because society cannot endure in the absence of authority and rule keeping and punishment of evil doers and praise of those who do well (Rom. 13:1-7). The Bible tells the Christian to be a good citizen and pay his taxes.

Some governments exercise their God given right and legislate rules for marriage and the home. Other governments may have scant or no rules to control the home. Tribes in uncivilized countries may have only their tribal customs to govern marriage, and those customs may be vague.

The marriage custom of Jesus’ day was not as structured as American civil law governing the home is today. In the first century in Judea there was no marriage license, country clerk, recording process, or family law center. If a man and woman consented to be married, they merely announced it to family and friends. Usually there was a celebration in the form of a feast and flowers. The groom’s men and the bride’s attendants sometimes brought the couple together as a sort of unofficial beginning place for the marriage. It was mostly a family and community arrangement. In the case of Boaz and Ruth the ceremony consisted of one man handing his shoe to another man in the presence of witnesses.

Regardless of what the civil rule for marriage is, the critical thing is God joining the man and woman together. Marriage is a four cornered contract. It involves (1) the man and (2) the woman and (3) the Lord God and (4) the social custom or law of the land. Civil law is to be obeyed to the extent it does not contradict divine law. Where there is a conflict in two laws, the lower law is set aside at the point of disagreement. “Whether it is right in the sight of God to hearken unto you rather than unto God, judge ye: for we cannot but speak the things which we saw and heard” (Acts 4:19-20).

No matter what the civil rule is God joins the couple together. In every culture, clime, language and nation God is involved in the marriage. Malachi reminded his brothers that “Jehovah hath been witness between thee and the wife of thy youth” (Mal. 2:14).

If God does not join the two together when they conform to the rules of their community, then it is no marriage and the children that may be born are illegitimate. Paul makes the argument that if God does not sanction the marriage the children are unclean, but when God does approve the marriages, the children are holy (1 Cor. 7:14).

God is involved in every marriage, joining the man and woman together, or the marriage is unsanctioned and the children are bastards. This consideration should forever settle the question of whether the unsaved person who is not in a covenant relationship with God is bound by the marriage laws of God. Even in a situation where the people do not recognize the God of the Bible, but follow Hinduism, Islam, tribal religion, or some other unbiblical system, God is involved in the marriage and joins the couple together. If not, their children are unclean. Those who say the marriage law of God is not universal and does not apply to folks who are not in a covenant relationship with God are stuck with the conclusion that children born to such marriages are illegitimate. This disagrees with Paul who says that such children are not unclean but holy. If God joins together all who enter into a marriage– whether or not they are in a covenant relationship with God–then it still follows “What therefore God hath joined together, let not man put asunder” (Matt. 19:6).

What Is Divorce?

The Greek word translated “divorced” in our English Bibles is also translated dismiss, let depart, let go, loose, put away, release, send away, set at liberty, and depart. The Hebrew word translated “divorce” in our English Bibles is also translated drive out, put away, be cast out, drive away, expel, and thrust out. Vine says the Greek word means, “to let loose from, to let go free.” Thayer says it means, “to dismiss from the house, to repudiate” and, in Mark 10:12 is used of a wife deserting her husband. In the Bible divorce is a departure, a going away, or being driven out, or sent away, a repudiation, or abandonment. It has nothing to do with family law court, or a judge on the bench, or county records, or the official declaration “divorce granted.” In our Western civilization we think of divorce as the action of a court of law in pronouncing the end of a marriage under civil usage. The truth is that a divorce happens when the man or the woman forsakes his or her partner with the intention of ending the marriage.

A husband may go away from his wife for a period of time to engage in business and it would not be a divorce in the Bible sense of that word. A wife may go away from her husband to visit her family, and it not be a Bible divorce. If either the husband or the wife intends to abandon the marriage and departs, that is divorce from a Bible viewpoint. This is made plain in Paul’s statement, “That the wife depart not from her husband (but should she depart, let her remain unmarried…” (1 Cor. 7:10-11). If the wife departs she is unmarried. The departure is the un-marriage–the divorce.

Our understanding of divorce is when a judge on the bench grants a cancellation of the marriage contract under modern day civil law. This procedure was unknown in New Testament times. In the days of Christ and of Paul there were no county clerks, county courthouses, family courts of law, marriage licenses or certificates, divorce lawyers, or divorce petitions. If a man threw his wife out, or if the wife departed from her husband without intent of returning, that was the divorce.

In our modern world, people may no longer live together as husband and wife because of the abandonment of the marriage bed of either one or the other, and a divorce is requested and awaited. We foolishly ask, Can we stop the divorce. Not from a Bible perspective. The divorce occurred when the husband or wife left without intending to return. It is a divorce when one or the other partner to the marriage contract is repudiated.

Paul says if the wife departs she is to remain unmarried. Her only marriage option is to be reconciled to her husband (1 Cor. 7:10-11). She is unmarried but she has a husband, an unmarried woman with a husband. The reason she has a husband is that while the civil, social, and community aspects of the marriage have ended, the act of God in regarding the pair as a unit is not canceled. In the mind of God they are still husband and wife. They are still one. They may not be living together. Society may have declared them divorced. Still, the divine tie continues and he is her husband and she is his wife. If a Christian man is married to an unbeliever, it is a marriage. If the unbelieving husband has a wife–she is his wife–he is her husband–“and she is content to dwell with him, let him not leave her” (1 Cor. 7:12). If a Christian woman is married to an unbelieving man, they are nevertheless married. They are husband and wife. His unbelief does not violate the marriage. If he is content to dwell with her, “let her not leave her husband” (1 Cor. 7:13). He is her husband and she is his wife even though he is an unbeliever. The religious condition of either partner does not render the marriage invalid. If it did, the children would be unclean – illegitimate — unholy. Paul says this is not the case and he argues therefore that the marriage is intact.

“Yet if the unbelieving departeth, let him depart: the brother or the sister is not under bondage in such cases: but God hath called us in peace” (1 Cor. 7:15). If the unbeliever departs without intending to return–divorces the believer–the Christian is not under bondage. Is the saint, therefore, free to marry another person under the rules for marriage given in the Bible? The text gives no express information on whether Paul allows the Christian partner in such a marriage to marry again. The stringent rule Jesus gave for putting away one’s marriage partner and marrying another would make it mandatory for Paul to express plainly and bluntly that abandonment on the part of an unbeliever permits the saint to marry someone else without sinning against God’s marriage law. When Jesus gave the rule for marriage, divorce, and remarriage his disciples were shocked and concluded it is better not to marry than to be in an inescapable contract (Matt. 19:3-12). If Paul now gives an exception other than fornication it would seem necessary for him to clearly state it. We must not make Paul contradict Christ. We know the marriage rule is for a wife not to leave her husband and for a husband not to leave his wife. If the weaker vessel in a marriage covenant is under insupportable duress–abused verbally, physically, mentally and spiritually–she may depart, but may not marry another man. Her only option to living celibate is to be reconciled to her mate (1 Cor. 7:10-11).

We know, therefore, that under circumstances Paul would require a person to live without sexual intercourse. This puts to silence all those “it is better to marry than to burn” arguments designed to set one divine precept against another hallowed principle. If a husband is called away to the service of his country and must be separated from his wife for a long period of time it is required that both the man and the woman abstain from sexual activity. Sickness and disability may make it impossible for one partner to a marriage to perform sexually, but that circumstance does not permit the healthy and able partner to misbehave. We have put such a premium on sex in our society that we discount the possibility and necessity of self-control. It may not be easy but we can be eunuchs for the kingdom of heaven’s sake.

Paul says that if two heathens are married and one of them is converted to Christ and the other is not a believer, and the unbeliever decides to quit the marriage, the child of God is not “under bondage in such cases: but God hath called us in peace” (1 Cor. 7:15). The heathen is obviously attempting to put pressure on the believer to forsake the church and the hope of heaven. The unbeliever is trying to enslave the believer and force the saint to abandon the right way. The unbeliever is creating strife, confusion, and disharmony. Paul simply says the child of God does not have to put up with such tactics: God has called us in peace. Let the unbeliever depart (divorce). You can’t do anything about it. You are not in bondage to the evil temper of the unbeliever in such a case. Still, the apostle says nothing about the believer’s right to marry someone else.

It is interesting to note that the two heathens were married while they were both heathens. God had joined them together and they were one flesh. They were under the marriage rule of God, which has been in effect since creation (Matt. 19:8). Jesus restored it and it will continue while the earth lasts. One of the two is converted, and the unconverted partner makes a problem for the believer. Paul says, You don’t have to put up with that. If the unbeliever leaves, let it happen. You are not under bondage. You have no obligation to attempt to live with someone who does not want to live with you because of your faith.

There may be many reasons for putting away, but only one reason for divorce and remarriage. If a brutal husband endangers the lives of the children and threatens the mental stability of his wife, she may depart (divorce), but she may not marry some other man. She can be reconciled to her husband, but is not to have another husband of a different kind. An unbeliever may make life so miserable for the Christian mate that separation happens, but the believer is not free to marry some other person. That permission is not given and that license is not granted. You do not have to be enslaved to someone who is trying to force you to give up your hope of glory, but your alternative is to be single.

The marriage law of God is very strict. The rule is one man for one woman for life, with fornication as the single exception. We must stridently uphold the sanctity of marriage. We must ardently obey the God-given rules for the home. The future of the church and of the nation depends upon maintaining good, solid family relationship. There may be exceptions, but let us focus on the rule. Our children need to be taught by both example and word the sacredness of the family. Let us cease trying to find excuses for failing to walk by the rule to which we have attained. “Hath Jehovah as great delight in burnt- offerings and sacrifices, as in obeying the voice of Jehovah? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.”

SOME ARGUMENTS AGAINST SOCIAL DRINKING

By Dan Floumoy

Vol. 106, No. 7

Some say the Bible condemns drunkenness, but not social drinking. A cocktail before dinner or wine with one’s meal is acceptable Christian conduct, according to some.

As some point out, Jesus turned water into wine at a wedding feast (John 2:1-11) and Paul told Timothy, “Drink no longer water but use a little wine for thy stomach’s sake and thine often infirmities” (I Timothy 5:23). The qualifications for elders and deacons say one must not be “given to wine” or “given to much wine” (I Timothy 3:3,8). Some say elders and deacons may drink wine in moderate amounts.

Let us briefly examine these arguments. First, Jesus made approximately 120 gallons of wine for a wedding in Cana of Galilee (John 2:1-11). The word “wine” (John 2:3, 10) is oinos, a generic term which could mean either fermented or not fermented juice. If this means intoxicating drink, several problems arise: (1) Jesus did what was strictly forbidden in the Law: “Look not thou upon the wine when it is red, when it sparkleth in the cup.. .“ (Proverbs 23:31); (2) Jesus would have been tempting them to drunkenness in violation of Habakkuk 2:15: “Woe unto him that giveth his neighbor drink, to thee that addest thy venom, and makest him drunken also… “(3) Jesus would have provided a drink in such quantity to make hundreds drunk in defiance of many passages that condemn drunkenness. The sinless Jesus made non- intoxicating “wine” at the wedding feast. Therefore, his example cannot be cited as an argument for social drinking!

Regarding 1 Timothy 3:3,8 and Titus 1:7, “not given to wine” and “not given to much wine,” let us notice two things. (1) To be consistent, those who say that “much wine” implies one may drink “a little wine” would have to affirm that Ecclesiastes 7:17, “Be not overmuch wicked” means it is right to be moderately wicked! Also, “Let not sin therefore reign in your mortal body” (Romans 6:12) means there is nothing wrong with sin, if it does not take control of one’s life! (2) “Not given to wine” is paroinos (I Timothy 3:3; Titus 1:7). This is a compound Greek word–para (at, by the side of, near) and oinos (wine). Thus, paroinos would literally mean that an elder must not be at, by the side of, or near wine. The word wine in these passages would obviously mean intoxicating wine. We conclude these passages cannot be used to argue for social drinking. What of Paul’s instruction to Timothy to “drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities” (I Timothy 5:23)? Consider: (1) Timothy must have been a total abstainer, else this apostolic admonition would not have been necessary; (2) he was told to use a little wine, not a large amount; (3) the instruction was in view of a physical ailment. Therefore, Timothy was not told to drink wine socially. There is absolutely nothing in the passage to support social drinking!

Advocates of social drinking must look elsewhere to justify their practice. Brethren who love the Lord and the church will strive to lead pure and holy lives in the sight of God and their fellow man.

Musical Instruments in the Temple

By Owen D. Olbricht

Vol. 122, No. 4

An argument often made for the use of musical instruments in worship is that by worshipping in the temple early Christians showed they had no problem with their being used in worship. A proof text states, “So continuing daily with one accord the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart” (Acts 2:46; NKJV).

Some things that are assumed are not stated in the above passage—that Christians were:
• Assembling in the area of the temple where Jews were worshiping.
• Worshiping where musical instruments were being used.
• Giving approval of musical instruments by assembling in the temple.
• Meeting during the time of day when the Levites were singing with musical instrumentals.

These assumptions have at least four major flaws.

Apostles’ Teaching

First – Instead of engaging in Jewish practices, early Christians continued to observe what Jesus commanded as taught by the apostles (Matt. 28:20; Acts 2:42). The apostles could not have taught Christians in an assembly that included Jewish leaders, for they threatened and flogged the apostles for preaching Jesus in the temple (Acts 4:1-3, 17-18, 21; 5:28, 33, 40).

Neither example nor command to use musical instruments is found in the writings of the apostles. If such are not found, then early Christians were neither using nor approving them, consequently, musical instruments cannot be used based on apostolic authority.

Where They Met

Second – Christians met in Solomon’s porch, not in the section of the temple where the Levites sang with musical instruments. Herod’s temple complex was not like a large, modern church auditorium where all the worshipers gathered in one place. Josephus described the external dimensions of the temple as follows:

According to Josephus (Ant xv.11.3 [400], each side was about 180 m. (600 ft) long (500 cubits, according to the Mish. Middoth ii.1, though here we may suspect the influence of Ezk. 41:20). (The International Standard Bible Encyclopedia, Vol. Four, Q-Z, fully revised, 1988, p 771).

The temple complex, which was 600 feet by 600 feet, was larger than four football fields. Its outer walls enclosed four inner sections of the temple: the sanctuary that was in the upper court, which was adjacent to the woman’s court. These were inside the outer most court, the large Gentile’s court.

In the upper court was the temple sanctuary (30 by 90 feet), which included the holy place (30 by 60 feet) that only the priests and Levites could enter, and the most holy place (30 by 30 feet) that only the high priest could enter once a year. The more than 3,000 Christians (Acts 2:41) could neither have assembled in the sanctuary of the temple where the priests alone could go nor could they have crowded into it.

Between the upper court and the woman’s court were the fifteen steps where the Levites sang with musical instruments during the morning and evening sacrifices.

Fifteen steps led up to the Upper Court, which was bounded by a wall, and where was the celebrated Nicanor Gate, covered with Corinthian brass. Here the Levites, who conducted the musical part of the service, were placed (Alfred Edersheim, The Life and Times of Jesus the Messiah, p. 245.).

This is confirmed by the Jewish Mishna:

And Levites without numbers with harps, lyres, cymbals, and trumpets and other musical instruments were there upon the fifteen steps leading down from the court of the Israelites to the court of the women, corresponding to the fifteen songs of ascents in the Psalms [120- 134]. It was upon these [and not at the side of the altar where they performed at the time of the offering of sacrifices] that the Levites stood with their instruments of music and sang their songs (Everett Ferguson, A Cappela Music in Public Worship of the Church, Abilene Texas, Biblical Research Press, 1972, p. 31; quoted from a translation of The Mishna by Herbert Dandy, London: Oxford University Press, 1933).

The walled woman’s court and the upper court were inside the large Gentiles’ court from which Jesus drove the Jews who were buying and selling animals (Matt. 21:12; Mark 11:15; Luke 19:45; John 2:14). Solomon’s porch, approximately 600 feet long, where Christians met (Act 5:12) was open to the Gentile court on one side and enclosed by the outer wall on the other side.

By meeting in Solomon’s porch, Christians could assemble without seeing or hearing the Jewish services. Walls and more than 300 feet, a football field length, separated the assembled Christians from the animal sacrifices and the fifteen steps where the Levites were singing and playing instruments. When they entered the temple, they could pass through the outer gates and walk across the Gentile court to Solomon’s porch without coming near to the place where Jewish religious ceremonies were being conducted.

The Levites sang with instruments during the morning and evening sacrifices (Exod. 29:38-42; Num. 28:3, 4; 1 Chron. 16:40-42). It is not a foregone conclusion that Christians met during these times, for they had at least eight hours between the morning and evening sacrifices when they could meet.

Christians met in the temple because they needed a large meeting place, like Solomon’s porch, and not because they desired to worship where the Jews were worshiping. The burden of proof is on those who claim that by meeting in the temple Christians showed that they were not against musical instruments being used in worship.

Third – If Christians saw nothing wrong with worshiping in the temple where the Levites were singing with instruments, the same would have been true concerning their assembling where animal sacrifices were being used in worship, for the musical renditions were associated with the animal sacrifices. Their attitude toward the one would have been the same as their attitude toward the other.

When David brought the Ark of the Covenant into the tabernacle, he worshiped with singing, instrumental music, dancing, and animal sacrifices (1 Chron. 15:17-29). Solomon did the same, except for dancing, when he brought the ark into the temple (2 Chron. 5:11-14). After this he prayed. “Now when Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple” (2 Chron. 7:1).

The ceremony continued with Solomon and all the people worshiping in the temple by sacrificing hundreds of oxen and sheep to the Lord while the Levites played musical instruments (2 Chron. 7:5-7). If God showed his approval of musical instruments in worship, thus acceptable for Christian worship, by filling the temple with a cloud (2 Chron. 5:13, 14), as some have argued, then God’s lighting the sacrifice and his glory filling the temple when animals were sacrificed (2 Chron. 7:1) showed his approval of them in worship, hence meaning they are all right for Christian worship. If not, why not?

Some would object to this line of argument by contending that the New Testament teaches that Jesus’ sacrifice replaced animal sacrifices but nowhere states that musical instruments are no longer to be used. Sin sacrifices were replaced by the death of Jesus (Heb. 5:1-3; 7:27; 9:9-14; 24-28; 10:1-18), but what passage in the New Testament specifically states that worship sacrifices were abolished?

Worship offerings such as thank, freewill, first fruit, and peace offerings were as prevalent as sin sacrifices. Neither Jesus, the book of Acts, nor any other New Testament documents specifically state that worship sacrifices were abolished. If a specific statement must be made before an Old Testament practice is not to be used, then worship sacrifices are still acceptable to God. However, the statement that the “first” was replaced by the “second” (Heb. 10:9) is proof that not only worship with animal sacrifices was abolished, but that the complete Old Testament sacrificial and worship systems were set aside. The only way to bring any practice of the Old Testament into Christian worship is to find that practice taught in the New Testament.

Singers Were Male Levites

Fourth – Male members (not women) of the tribe of Levi (2 Chron. 5:12; 35:14, 15; Neh. 11:22) were the only ones who sang with musical instruments during the animal sacrifices (1 Chron. 15:16-26; 2 Chron. 5:6-14; 29:27-35; 35:13-16). If temple worship can be used as a pattern, then singing and playing of instrument should be done only by male Levites.

Other Considerations

Some argue that Christians should feel free to practice what they read in the book of Psalms about worshiping with musical instruments. If this is true, then Christians should follow the statements in Psalms concerning the use of animal sacrifices in worship (Pss. 20:1-3; 50:7, 8; 51:18, 19; 66:13-15; 96:8, 9; see also Jer. 17:26; 33:15-18). David wrote that he would “offer in His tent [tabernacle] sacrifices with shouts of joy” (Ps. 27:6; NASB). Christians also should praise God with a “two-edged sword in their hands, to execute vengeance on the nations, and punishment on the peoples; to bind their kings with chains and their nobles with fetters of iron, to execute on them the written judgment” (Ps. 149:6b-9a; NKJV). If musical instrument should be accepted in worship based on Psalms, so also should animal sacrifices and swords for vengeance.

Altars for Sacrifice

Altars for worship sacrifices were used before the Law (Gen. 8:20), during the Law age (Exod. 20:24; 24:4-6; 27:1-6), and were seen in heavenly visions by John while he was on the Island of Patmos (Rev. 6:9; 8:3, 5; 9:13; 11:1; 14:18; 16:7). If Christians can use musical instruments because they were used in worship before the Law commanded in the Old Testament and pictured in the book of Revelation, then they can use sacrifice altars in worship. If anyone should respond that the altar in the book of Revelation is symbolical, then musical instruments should also be considered symbolical.

Synagogues

All historical evidence indicates that Christians worshipped without musical instruments for many centuries after the beginning of the church. Everett Ferguson wrote, “Recent studies put the introduction of instrumental music even later than the dates found in reference books. It was perhaps as late as the tenth century when the organ was played as part of the service” (Ferguson, ibid., 81).

Some explain that the reason for non-use of musical instruments in worship by Christians was that they were influenced by Jewish synagogues where instruments were not used. They gathered in homes (Rom. 16:3-6; 1 Cor. 16:19; Col. 4:15; Philemon 2) instead of Jewish synagogues. Even though they came out of Judaism, they were guided by the apostles instead of Jewish practices and traditions. The question then is:

Were early Christians influenced by temple worship to look favorably on musical instrument or the synagogue to turn against them? The answer is neither. Apostolic teaching, not Jewish customs, was what governed Christian worship.

Conclusion

No conclusive argument can be made that Christians associated with, accepted, or used instrumental music based on their assembling in the temple. Even though Christians gathered there for a short period of time before persecution scattered them (Acts 8:1), they met in Solomon’s porch, a meeting place far removed and isolated from the singing and playing of musical instruments and animal sacrifices. Instead of following Jewish practices, Christians continued in the apostles teaching (Acts 2:42:). Christians should do the same today.

God’s Ideal in Marriage

By Roger Jackson

Vol. 107, No. 11

Genesis 2:18-25 is a record of the first marriage and the creation of the first home. In the beginning it was just as God planned it-perfect in every way. It was not long before marriage lost its pristine beauty.

Genesis 4:19 records the first case of bigamy. There followed a shameful degradation of the marriage bond and the abuse of a divine gift. By the time of Moses, men were divorcing their wives for any reason. In Deuteronomy 24:1-4 this abuse was because of the hardness of their hearts. God made it plain before the close of the Old Testament that he hated divorcing (Mal. 2:16).

In answer to the question, “Is it lawful for a man to put away his wife for every cause?” Jesus answered an implicit, “No.” There is only one scriptural cause for putting away, and that is fornication (Matt. 19:3, Matt. 19:9). Divorce is not God’s ideal in marriage.

Modem enemies of the home are wrecking God’s ideal marriage. Divorce destroys marriages and is available for almost any frivolous excuse. It has not helped society to make divorce readily available, as its advocates have insisted it would. It has left us with more homeless and one-parent children than ever before in the history of this nation. We have over 47,000 in Alabama alone. The social consumption of alcoholic beverages contributes to over half the fatal accidents on our highways each year. It is the culprit in nearly as many divorces. The use of alcohol socially contributes to immorality, which in turn breaks up homes and marriages. Humanism teaches atheism and Godless agnosticism, which denies a moral standard higher than human wisdom. The result is the contamination of the home that leads to its destruction.

We need to ask what is God’s ideal regarding marriage and then get back to it. No philosopher or marriage counselor is going to help us if we leave God, who created marriage and the home, out of its restoration.

What do we find when we examine what the Bible says is God’s ideal in marriage?

Marriage is for the comfort, pleasure, and happiness of the Creator’s people. In Proverbs 13:22 the inspired record states that the man who finds a wife finds a good thing. She is good for him because she was created that way.

Marriage is for the comfort, training, and security of children. In the home children are to be trained “in the chastening and admonition of the Lord” (Eph. 6:4).

Marriage is to fulfill the sexual desires of men and women. It is honored around the world in every civilized society as an undefiled institution (Heb. 13:4).

Marriage is to perpetuate the human race. The idea of surrogate mothers would destroy the home if carried to its logical implications.

God’s ideal home and marriage involve one man and one woman. The creation of only one of each sex implies this. This teaches against the marriage of two women, two men, one woman to two or more men, one man to two or more women, group marriages, and communal marriages. When God made Adam a “helpmeet” as one preacher put it, “He made Eve, not Steve.” Homosexuality and lesbianism are abominations to God (Lev. 18:22). This is a nauseating sin. For it God severely reprimanded the Gentiles (Rom. 1:27). It is among the sins of which the unredeemed are guilty, but of which they must repent to inherit the kingdom of God (I Cor. 6:9).

God’s ideal for marriage is one “helpmeet” for life. This word helpmeet means “an exact design for the needs of man.” God designed woman for man. This also means he is designed for her. Together they fit the needs of each other. Other considerations regarding marriage matches involve personalities and personal traits. Two people go through a dating period to discover the presence or absence of matching characteristics. When we find the one who best fills those needs and more nearly matches (is compatible with) our own personality, we marry. In that union we become “one flesh.” It is the “coolest” union of a physical nature that humans know. Although it has nothing to do with marriage, Ruth 1:16-17 describes the kind of union involved in scriptural marriages. It has to do with staying close to the one with whom we are united until he or she dies (Rom. 7:1-2). Death is the only honorable means of ending a marriage. This will be the case in every marriage if we follow God’s ideal.

When God created woman, he did not take her from man’s head that she should rule over him; or from his foot that he should walk over her; but he took her from man’s side, to be a companion, from under his arm, to be protected, and from near his heart to be loved.

God’s ideal for marriage is one head. I Corinthians 11:1-3 explains the man is the head of the woman. No matter how many women’s liberation movements we have, that is God’s law. Women who acknowledge it are happy and well-adjusted.

It is much easier for the wife to be dutifully obedient and submissive when the husband follows the instructions of Ephesians 5:23-24 to love his wife as himself.

Paul says in I Timothy 2:12-14 that the woman may not usurp authority over a man and that this is not simply a church ordinance but is so because from the first God made it so.

In the marriage bond there must be a unity of values and goals. This is God’s ideal. Marriages will suffer if the significant goals and values are different. Of these goals, none is more important than going to heaven. Although there will be no marriage in heaven, it is a valid idea for couples to seek to go to heaven together where the relationships will be superior to marriage.

When we get back to God’s ideal in marriage, we will restore the home as God would have it, and the world’s problem of broken homes and lost souls because of them will disappear. May God hasten the day.

Cotham’s Comments on the Holy Spirit

By Perry B. Cotham

Vol. 108, No. 08

A misconception of the Holy Spirit and his work for man’s salvation leads to all kinds of religious errors. All that we can ever know about the Spirit and his work comes from the Scriptures. It is tragic to see some turn away from what the Bible teaches in favor of an inner, mystical longing, which they mistake for information about God.

The Holy Spirit is a person. There are three beings in one Godhead (Acts 17:29; Matt. 28:19; 2 Cor. 13:14). There is only one God (Deut. 6:4), but three beings possess the divine nature.

The Holy Spirit gave us the Holy Scripture (2 Tim. 3:16-17; 2 Pet. 1:21; Eph. 6:17). The apostles were guided by the Spirit into all of the truth (John 16:13; 2 Pet. 1:3; Jude 1:3). In conviction, conversion, and edification the Holy Spirit operates on the heart of man only through the inspired Word of God (Psa. 19:7; Psa. 73:24; Psa. 119:50, Psa. 119:93, Psa. 119:105, Psa. 119:130). “The Gospel … is the power of God unto salvation to every one that believeth” (Rom. 1:16). The Spirit operates through the words of revelation, which are spirit and life (John 6:63).

The Bible plainly says that the Holy Spirit dwells within Christians. Paul wrote, “Know ye not that your body is a temple of the Holy Spirit which is in you, which ye have from God? and ye are not your own?” (1 Cor. 6:19).

How does the Spirit indwell the child of God? He indwells directly or indirectly. There is a difference in stating the fact and in stating the method (the how) of the Spirit’s indwelling. The Bible does not teach that the Spirit dwells in Christians apart from the inspired Word. Many religionists have the idea of a personal, direct indwelling of the Holy Spirit in the child of God. They think the Spirit gives the believer extra help besides the Word of God. This, of course, denies the all-sufficiency of God-breathed writing to make the man of God complete. Of course, this belief leads to all kinds of “experiences” and “feelings.”

Let us note some things: (1) God dwells in Christians (2 Cor. 6:16; 1 John 4:12-16). Does God dwell in his children directly or indirectly? It is indirect, through obedience to the word: “He that keepeth his commandments dwelleth in him, and he in him” (1 John 3:24). (2) Christ dwells in Christians (Col. 1:27). But how does Christ dwell in us? Paul explains, “That Christ may dwell in your hearts through faith” (Eph. 3:17). “Faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). (3) The Holy Spirit dwells in Christians. The Spirit is in each faithful member of the church the same way that God and Christ are in the saved. Neither God, Christ, nor the Holy Spirit dwells directly, personally, in Christians. As the Christian obeys the Spirit’s message, the Spirit’s influences are in him, and he brings forth the fruit of the Spirit in his life: “Love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control” (Gal. 5:22-23).

Comparing Ephesians 5:17-19 with Colossians 3:16 shows how the Spirit is in the child of God. To be “filled with the Spirit” is to let the “word of Christ” dwell in you richly. There is no statement of Scripture saying the Holy Spirit dwells literally, directly, and personally in the child of God. If Jehovah the Father and Jesus the Son can indwell Christians indirectly and figuratively, the Holy Spirit can do the same.

Children of God cherish the Spirit’s message and live by it, and in this way the Holy Spirit dwells in them and in the church. The teaching that the Spirit works directly – separate and apart from the Word of God in the heart of the alien sinner or the child of God, is contrary to the teaching of the Bible. “All scripture is given by inspiration of God … that the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim. 3:16-17). We have the Bible and it is sufficient to make us what God wants us to be.

The Seal and Earnest of the Spirit (E. Trimble)

By Earl Trimble

Vol. 107, No. 12

In its noun form the word earnest appears only three times in the New Testament (2 Cor. 1:22; 2 Cor. 5:5; Eph. 1:14). In both of the Second Corinthian verses the word is used in the phrase, earnest of the Spirit. In the Ephesians verse it appears in the phrase, earnest Of our inheritance.

Thayer defines the Greek arrabon (translated earnest in these three passages) as “a foretaste and a pledge of future blessedness” (p. 75). Interestingly, Thayer likens foretaste to “tasted” as found in Hebrews 6:4 (“tasted of the heavenly gift”), in Hebrews 6:5 (“tasted the good word of God”), and I Peter 2:3 (“tasted that the Lord is gracious”). The idea of tasting is “to partake of, to enjoy, to experience.”

An analysis of these three verses reveals the contextual usage of the word earnest.

2 Corinthians 1:21-22; 2 Corinthians 5:5
“Now he that establisheth us with you in Christ, and anointed us, is God; who also sealed us, and gave us the earnest of the Spirit in our hearts.”

“Now he that wrought us for this very thing is God, who gave unto us the earnest of the Spirit.”

Attention is called to three words used in these two verses as defined by Thayer:

  1. Anointing (chrisma): “a miraculous gift”
  2. Seal (sphragidzo): “to mark with a seal”
  3. Earnest (arrabon): “foretaste and pledge of future blessedness”

Notice also the usage of the expression, an anointing, as referring to a miraculous gift in I John 2:20, I John 2:27:

“And ye have an anointing from the Holy One, and ye know all things … his anointing teacheth you concerning all things.”

Brother Guy N. Woods (in his chart #20, used in his debate with Given 0. Blakely on the subject of the Holy Spirit) says (regarding the word earnest),

The word is used three times in the New Testament, but always in a figurative sense: in the first (2 Cor. 1:22) it is applied to the gifts of the Holy Spirit which God bestowed upon the apostles, and by which he might be said to have hired them to be the servants of his Son; and which were the earnest, assurance, and commencement of those far superior blessings which he would bestow on them in the life to come as the wages of their faithful services: in the two latter (2 Cor. 5:5; Eph. 1:13-14), it is applied to the gifts bestowed on Christians generally upon whom, after baptism, the apostles laid their hands, and which were to them an earnest of obtaining a heavenly habitation and inheritance, upon the supposition of their fidelity.

The contextual setting wherein the words (anointing, seal, and earnest) are used, show their relativity to the Holy Spirit as being the miraculous gifts that God bestowed upon the apostles and early Christians through agency of the Holy Spirit. Therefore, their primary application was to those of that age and not to us today. The word anointing is not applicable to us in any sense, who live in the post-miraculous era. The words seal and earnest could be said to apply to us today only in a secondary sense.

Ephesians 1:13-14
“. . . ye were sealed with the Holy Spirit of promise, which is an earnest of our inheritance, unto the redemption of God’s. own possession. . . .”

In commenting on Ephesians 1:13, J. W. Shepherd says, “They [the Ephesians] received the gift of the Spirit in its miraculous manifestation. We do not; but we receive it in our hearts and bring them in subjection to it” (Gospel Advocate Commentary, p. 27). Commenting on verse 14 (p. 28), he uses the meaning of Romans 8:16-17 to illustrate the meaning of the earnest of our inheritance. He says, “It is rather the very work of the Spirit himself.” Then he explains how the Christian’s godly life, as the fruit of the Spirit (Gal. 5:22-23), is the assurance of God’s approval. David Lipscomb adds: “So much of real spiritual blessings as he enjoys is heaven already in his heart; what he has in the work and fruits of the Spirit is for him alike pledge and foretaste.”

Is it reasonable that the Spirit, himself, given to Christians as a seal and earnest for confirming God’s approval and guarantee (as some contend) would himself be dependent upon “outside evidence” (i.e., God’s word) to confirm his indwelling? It is the result of the indwelling, and not the indwelling itself, that serves as the seal and earnest. Testimony and confirmation by the Spirit is dependent upon action and not passivity on his part unless there was an effect, the cause would serve no purpose. Some, in contending for a direct, personal indwelling, are ready to admit to direct operations (miraculous manifestations) of the Spirit in the Christian’s life today.

Actually the Spirit proves his indirect indwelling, not in being passive, but rather by being active in producing fruit iii the Christian as the result of his teaching. This work performed by the Spirit in today’s Christian is accomplished indirectly through the medium of the all-sufficient, Spirit-empowered word (John 6:63, John 6:68; Acts 20:32; 1 Thess. 2:13; Heb. 4:12, et al).

Has Man Outgrown the Gospel?

By Allen Webster

Vol. 107, No. 11

Time is changing. The new soon becomes old; the modern becomes ancient; the technological breakthrough becomes yesterday’s news; the popular becomes lost in the latest; and the up-to-date is soon out-of-date.

Eternal truth never changes. It reads the same today as yesterday and as it will tomorrow. It is “once for all delivered to the saints” (Jude 1:3). Those who would change it become “accursed” (Gal. 1:6-9) and find that it will meet them in judgment unchanged (Rev. 20:12).

Modem man feels he has outgrown the ancient gospel. He thinks an absolute standard is obsolete. Exaltation of self and sensuality replace the idea of sin and spiritual death. He ridicules blood and the need for forgiveness. He scoffs at the virgin birth, sinless life, sacrificial death, and miraculous resurrection of Christ. He regards these as myths of a bygone era.

Has Man Outgrown the Gospel?
Never! The only way man can outgrow the gospel is to conquer sin. He has not. “All have sinned and come short of the glory of God” was true in Paul’s day and is true today. Sin is still the transgression of the law of God (I John 3:4), which can include violating one’s conscience (Rom. 14:23), omitting a duty (James 4:17), and lawlessness (I John 3:4).

Never! God, not man, determines what is sinful; sin will not change. Men may call sin by another name, but that will not alter what it really is. Forgiveness is still the most basic spiritual need that man has (Rom. 3:23; Rom. 6:23). The only way a person can be forgiven is through the gospel (Rom. 1:16).

Never! The gospel is the power to overcome temptation (Eph. 6:17), and man needs its power because temptation is still with us. Mankind has not conquered carnal desires. He still gives in to the lusts of the flesh, the lust of the eyes, and the pride of life (I John 2:15-17). He cannot overcome without the power of the written word (Heb. 4:12).

Never! The devil is still “as a roaring lion” walking about “seeking whom he may devour” (I Pet. 5:8). Man is still in danger; therefore he needs the unchanged gospel, for it is God’s great power to save. When humans can defeat Satan without the truth, then they will no longer need the truth. They cannot. No one is strong enough to conquer the Evil One without an “it is written” (Matt. 4:1-11).

Never! The soul of man needs food. If man could invent a substitute for “soul food,” he would not need the gospel, but he has not. Peter stated that the soul feeds on the “sincere milk of the word” (I Pet. 2:2), and Paul wrote that he could progress to eat “strong meat” from the hand of God (Heb. 5:12-14). The gospel fills those who “hunger and thirst after righteousness” (Matt. 5:6).

Never! Man still needs a map to heaven. Men try to invent a roadway to heaven, but these maps will only get one lost. If we follow the road of “faith only” or the lane of “direct operation of the Holy Spirit” or the path of “once saved always saved,” we are traveling a broad way that leads to destruction (Matt. 7:13-14). Only Christ and his gospel can lead one to heaven (John 14:6). “I must needs go home by the way of the cross; there’s no other way but this.”

Jesus plainly stated the conditions by which men can reach much needed salvation. A sinner must believe in Christ (Mark 16:16), decide to change his sinful life (repent) (Luke 13:5), confess the sweet name of Christ (Rom. 10:9-10), and be baptized for the forgiveness of sins (Acts 2:38; Rom. 6:4). We can choose to heed these scriptures or harass them, to read them or reject them, to respect them or ridicule them. Still, the same ancient gospel is the cure for all the spiritual ills of men! Why not obey today?

The Blood of Christ (Outline)

By Victor M. Eskew

Vol. 111, No. 03

I. Introduction.

A. Jesus shed blood at Gethsemane, in the halls of Pilate, and at Calvary.

B. Christians remember his blood each Lord’s Day.

C. Peter called it “precious” blood (1 Pet. 1:19).

1. The word precious means “dear, valuable, costly.”

2. The blood of Jesus is invaluable.

II. The Precious Blood of the Lamb.

A. The blood was real.

1. While on earth, Jesus had a human body of flesh, blood, and bones (John 1:14; Phil. 2:5-8; Luke 24:39).

2. Jesus’ blood, like ours, was composed of red cells, white cells, platelets, and plasma. It was real blood.

B. The blood was royal.

1. He was of the house and lineage of David, whose dynasty continues to the end of time (Isa. 9:7; Luke 1:32-33).

2. His kingship was mocked during his crucifixion (Mark 15:16-20).

3. Jesus was raised from the dead to sit on his eternal throne (Dan. 7:13-14; Acts 2:32-36).

4. Jesus is “King of kings and Lord of lords” (1 Tim. 6:15).

C. The blood was innocent.

1. Jesus did nothing wrong (Heb. 4:15; 1 Pet. 2:22).

a. Judas said, “I have sinned in that I have betrayed innocent blood” (Matt. 27:4).

b. The wife of Pilate said, “Have nothing to do with this just man” (Matt. 27:19).

c. Pilate said, “I find no fault in this man” (Luke 23:4).

d. Pilate also said, “I am innocent of the blood of this just person” (Matt. 27:24).

2. The people who knew Jesus best could not convict him of sin (John 8:46).

3. If the enemies of Jesus could not convict him of sin, who can?

D. The blood was substitutionary.

1. Jesus gave himself for us (Titus 2:14).

2. Jesus “bare our sins in his own body” (1 Pet. 2:24).

3. Jesus “washed us from our sins in his own blood” (Rev. 1:5).

4. Jesus’ stripes heal us (Isa. 53:5).

E. The blood is satisfying.

1. God is holy (holiness is a general term for moral excellence).

a. “The Lord our God is holy” (Psa. 99:9).

b. “Holy and reverend is his name” (Psa. 111:9).

c. His pure eyes cannot behold evil (Hab. 1:13).

d. Men fear God because he is holy (Rev. 15:4).

2. The holiness of God demands that sin be punished.

a. God is just and the justifier of him which believeth in Jesus (Rom. 3:26).

b. God cannot tolerate evil.

c. God must judge and condemn sin.

d. God can justify sin only by the merit of a substitutionary sacrifice.

e. God can only be just if he forgives by a blood sacrifice, because “the blood of it is for the life thereof” (Lev. 17:14).

3. Jesus’ blood satisfied the demands of divine justice.

a. Jesus was made a sin-sacrifice for us, though he knew no sin (2 Cor. 5:21).

b. Jesus became an “offering and a sacrifice to God for a sweet smelling savour” (Eph. 5:2).

F. The blood of Jesus was effective.

1. It cleanses from sin (Matt. 26:28; 1 John 1:7).

2. It redeems from sin (Eph. 1:7).

3. It gives life to the dead (Eph. 2:4-5; 1 John 5:11).

4. It purchased the church (Acts. 20:28).

5. It was shed once, never to be shed again (Heb. 10:11-12).

III. Conclusion.

A. The blood of Jesus is precious.

B. His blood is real, royal, innocent, substitutionary, satisfying, and effective.

C. We remember his blood each Lord’s Day.

 

A Habitation of God Through the Spirit

By Earl Trimble

Vol. 106, No. 06

Ephesians 2:22 is sometimes cited to support the view that the Holy Spirit personally indwells the Christian in a direct and in-Person manner. Often the question will be asked: “How can God dwell in us through the Spirit if the Spirit does not indwell us?” The phrase, “through the Spirit,” in this Ephesians verse, is thought by some to mean that God, being in the Spirit, indwells us indirectly, figuratively, or representatively through (by means of) the Holy Spirit who is literally in us in his own Person.

Does this verse in the Ephesian letter, in fact, teach that the Spirit indwells one literally and immediately, as some affirm? This phrase, “through the Spirit,” occurs at least four times in the New Testament (Acts 21:4; Rom. 8:13; Eph. 2:22; 1 Peter 1:22, KJV). An examination of the other three references will show that this phrase, through the Spirit does not refer to an indwelling of the Spirit. Notice the similar usages of these four references:

1)      “…who said to Paul through the Spirit…” (Acts 21:4)
2)      “…through the Spirit do mortify the deeds…” (Rom. 8:13)
3)      “…a habitation of God through the Spirit” (Eph. 2:22)
4)      “…obeying the truth through the Spirit…” (1 Peter 1:22)

Notice the similar meanings of this phrase, “through the Spirit” in these four references:

“And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem” (Acts 21:4). The Holy Spirit made known to the disciples at Tyre that Paul would be in danger of his life if he returned to Jerusalem (see also Acts 21:10-14). Here “through the Spirit” means “by the Spirit” (ASV). That is, the Spirit had warned the brethren of the danger that awaited Paul at Jerusalem. This information given the disciples by the Spirit was inspired revelation.

“For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live” (Rom. 8:13). Who would argue this means if those Roman Christians would mortify the deeds of the body “through the Spirit” that indwelt them, they would live? It is apparent Paul was telling them if they would mortify the deeds of the body through the Spirit’s teaching, that is, according to what the Spirit taught, they would live.

“In whom ye also are built together for an habitation of God through the Spirit” (Eph. 2:22). How are Christians built together for a habitation of God? Is our being built together accomplished by the Spirit as he literally indwells us? If so, then would our being built together not be a direct operation of the Holy Spirit? Again, in this Ephesians 2:22 reference, the phrase “through the Spirit” could have been rendered “by the Spirit.” Our obedience to the Spirit’s teaching builds together as “a spiritual house” (1 Peter 2:5). This verse does not allude to a direct, personal, immediate indwelling of the Spirit. It is a misapplication of Ephesians 2:22 to use it to teach that the Spirit indwells us literally in his own Person.

“Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love on another fervently” (1 Peter 1:22). Who would affirm that one’s “obeying the truth” is effected “through the Spirit” that literally indwells him? We know that one obeys the truth through, or by, the Spirit’s influence exerted through, or by, the inspired Word of God. The Spirit’s only influence upon the human heart or conscience is through the message of the inspired Word of God, and never by direct operation. In like manner we are built together for a habitation of God, Christ and the Holy Spirit through the influence exerted by the Spirit in the inspired Word of life (John 6:63-68).

Working the Works of God

By H. A. (Buster) Dobbs

Vol. 121, No. 08

The Bible teaches that works have nothing to do with salvation, and it teaches that works are necessary to salvation.

Still, the Bible does not contradict itself.

How can this be? How can the Bible say two things that seem to be diametrically opposed and yet not contradict itself? It would appear to be self-evident that works cannot be both necessary and unnecessary to salvation.

Since the Bible is inspired of God (2 Tim. 3:16-17), it must be true and therefore cannot contradict itself. Truth, in order to be truth, must be coherent. If two statements contradict, either one or both of them must be false, but there is no way they can both be true. How, then, do we deal with the fact that the Bible says works are not necessary to justification, and also says that we are justified by works?

Some assume a “take your pick” attitude and go blithely down the path not knowing how to reconcile the two statements — and, possibly, not caring. The honest person however cannot do this and must either reject the Bible or find a logical way to harmonize the two statements.

Various Works

To understand the Bible we must define its terms correctly. It is necessary to understand accurately how Bible writers use the word “works” (sometimes “deeds”), or we will be confused. A survey of how the Bible uses this word will help us to avoid the confusion of misunderstanding. A failure to understand something correctly leads to incomprehension and perhaps unbelief.

Following is a partial list of “work(s)” mentioned in the Old and New Testaments:

  • The work God does — Gen. 2:2; Judges 2:7; Ps. 71:17; 1 Cor. 12:6; John 6:28-29; John 10:37; John 14:10
  • The work man does in providing food and shelter — Gen. 3:17-19; Exod. 23:12; Exod. 26:1; Eccl. 2:4; Matt. 21:28
  • The work man does in obeying specific commands of God — Gen. 6:13-22; John 9:4; 1 Cor. 15:58
  • Work of iniquity (evil) — Ps. 6:8; Ps. 14:1; Jer. 1:16; Ezek. 33:26; Matt. 7:23; Luke 13:27; John 3:19; Rom. 1:27; Eph. 4:19; Rom. 13:12 (“works of darkness”); Gal. 5:19-21 (“works of the flesh”)
  • Work of righteousness (good) — Ps. 15:2; Acts 10:35; Matt. 5:16; Rom. 3:27; 1 Cor. 3:13-14; 2 Cor. 9:8; Gal. 6:10; Eph. 2:10; Titus 2:14; James 1:4; James 3:13
  • Works that are worthy of repentance — Acts 26:20
  • The mighty works (signs, miracles) of Jesus — Matt. 11:23-24; John 10:32; Acts 2:22
  • Works of the Law of Moses — Rom. 3:20; Rom. 3:28; Gal. 2:16; Gal. 3:2
  • Greater works done by Jesus’ disciples — John 5:20; John 14:12
  • Good and bad works by which all men shall be judged — Rom. 2:6; 1 Pet. 1:17; Rev. 20:12-13; Rev. 22:12
  • Human works apart from works of God — Rom. 9:11; Rom. 11:6
  • Converts to Jesus — 1 Cor. 3:14
  • Apostolic signs, and wonders, and mighty works — 2 Cor. 12:12
  • Work of sinless perfection — Eph. 2:9; Col. 2:21-23
  • The power that works in the saved — Eph. 3:20; Eph. 4:12
  • The word of God that works in the believer — 1 Thess. 4:11; 2 Thess. 1:11; 1 Tim. 2:10; 1 Tim. 5:12; 2 Tim. 2:21
  • Works that justify — James 2:24; James 3:13
  • Works of the devil — 1 John 3:8
  • The ungodly works of ungodliness — Jude 1:15

This gives a sample of various “works” mentioned in the Bible. It is a mistake to suppose that the word work(s) always refers to condition of acceptance with God. It does not!

Even a casual glance at this list will convince the thoughtful Bible student this is a complicated subject, having many interrelated parts. It is difficult to deal with because of the need to take different relationships or points of view into consideration.

The mighty acts of Jehovah are works. Creation (Ps. 8:3-6; Ps. 19:1; Ps. 33:4; Ps. 92:5; Ps. 102:25; Ps. 104:24), redemptive acts in history like the Exodus (Judges 2:7-10).

Jesus is our perfect example in all things (1 Pet. 2:21). The Savior went about doing good (Acts 10:38-39; John 4:34; John 5:36; John 10:25-38; John 15:24; John 17:4). His words and his works confirmed his authority and mission.

Humans are sinless at birth, seeing that Jehovah is the Father and Giver of the human spirit (Heb. 12:9; Eccl. 12:7). As the child matures it comes to understand that some things are right and other things are wrong, but chooses to do wrong things and ignore right things. This is called sin — sin of omission and sin of commission. This is the something a person knowingly does to himself. Iniquity separates a soul from its God (Isa. 59:2). Those who die in sin cannot go where Jesus is; they “shall not inherit the kingdom of God (John 8:21; Gal. 5:19-21).

In his infinite compassion Jehovah sent Jesus to offer himself sacrifice for sins (John 3:16; John 10:18; Matt. 26:28).

We access the grace of God and the blood of the Lamb of God through belief (John 8:24).

“They said therefore unto him, What must we do, that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent” (John 6:28-29).

Saving belief is a work that includes other works. Faith is shown by works (James 2:18). “Faith without works is dead” (James 2:20). Abraham was justified by works produced by faith (James 2:21-22). Works make faith perfect (James 2:22). Sinners are justified by works and not by faith only (James 2:24). Faith without works is dead (James 2:26).

Jesus said, “He that believeth (a work) and is baptized (a work) shall be saved” (Mark 16:16). “Seest thou how faith wrought with his works, and by works was faith made perfect?” (James 2:22). In baptism the sinner, “is buried with Christ” and is “raised with him through faith in the working of God, who raised him from the dead” (Col. 2:12). In baptism we are buried “with” Christ and we are raised “with” him believing that God will keep his promise to save “he that believeth and is baptized.” Peter tells us that baptism saves (1 Pet. 3:21). In baptism our sins are washed away (Acts 22:16).

The spirit that is born again in the water of baptism (John 3:5) enters the kingdom of God, where faith continues to work, bringing glory to God (Matt. 5:16). The saved “work the work of the Lord” (1 Cor. 16:10), abound “in every good work” (1 Cor. 9:8). Servants of righteousness “end shall be according to their works” (2 Cor. 11:5). The child of God is “created in Christ Jesus unto good works” (Eph. 2:10); the saint is “fruitful unto every good work” (Col. 1:10). The Christian “works out his own salvation with fear and trembling” (Phil. 2:12). Paul prayed that God the Father may “comfort your hearts and establish them in every good work and word” (2 Thess. 2:17). Women professing godliness are to adorn themselves “with good works” (1 Tim. 2:10). If a man desires the office of bishop, he desires “a good work” (1 Tim. 3:1). Widows to be enrolled are to be “well reported of for good works” (1 Tim. 5:10). The new covenant lauds the good works of some that are “evident, and cannot be hid” (1 Tim. 5:25). Those described as “a vessel unto honor” are “prepared unto every good work” (2 Tim. 2:21). “The man of God” is “furnished completely unto every good work” (2 Tim. 3:17). Preachers are to be “an ensample of good works” (Titus 2:7), “zealous of good works” (Titus 2:14). Followers of Jesus are to “be ready unto every good work” (Titus 3:1). Paul desired “that they who have believed God may be careful to maintain good works” (Titus 3:8). “God is not unrighteous to forget your work and the love which ye showed toward his name, in that ye ministered unto the saints, and still do minister” (Heb. 6:10). “Let us consider one another to provoke unto love and good works” (Heb. 10:24). Our Lord Jesus “make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom be the glory for ever and ever. Amen” (Heb. 13:21).

The “wise and understanding among you? let him show by his good life his works in meekness of wisdom” (James 3:13). Behave seemly among the pagans, “that, wherein they speak against you as evildoers, they may by your good works, which they behold, glorify God in the day of visitation” (1 Pet. 2:12). “My Little children, let us not love in word, neither with the tongue; but in deed and truth (1 John 3:18). Jesus knows and commends the works of his disciples on earth (Rev. 2:2, Rev. 2:9, Rev. 2:19; Rev. 3:8). Those who die in the Lord are blessed because “their works follow with them” (Rev. 14:13).

On the last great judgment day, God will render unto every man “according to their works, whether they be good or evil” (Eccl. 12:14; Rev. 20:12-13; Rev. 22:12).

It is because of a present and future judgment that we must avoid the works of the flesh … the works of darkness … the works of the devil. Abstaining from all evil works is critical to the believer.

In the light of what the new covenant has to say about the importance of good works — works of faith — works that justify (James 2:24) — it seems strange that anyone would say that works have nothing to do with salvation … unless, of course, he is blinded by denominational dogma.

The Bible does warn us that we cannot live to maturity and be sinless (Rom. 3:27; Eph. 2:8-9; Rom. 4:2-6). “All sin and fall short of the glory of God” (Rom. 3:23). It also tells us the works of the Law of Moses cannot save us (Rom. 9:32; Gal. 2:16; Gal. 3:10). If eternal salvation could come by the Mosaic Law, then the death of Jesus was needless, because the people had that law for 1,500 years before Jesus was born of a woman (Gal. 2:21). We are also told that we cannot save ourselves by austerities (Col. 2:18).

Some honest person may be misled into wrongly supposing that when the Bible tells us we cannot be saved by our own works because it is not possible for us to live without sin — sooner or later all will sin and fall short of God’s glory, that it is saying that even works of faith and righteousness — works of God — do not save. Also some will read Bible passages which say that the works of the Law of Moses cannot save, and mistakenly conclude that works have nothing to do with salvation. This study should clear that up because it gives indisputable proof that there is no justification without works.

It is indisputably true that works are necessary to justification (James 2:24), but it is also true that some works cannot save — the work of living a perfectly sinless life — the work of devising our own scheme of redemption — the works of the Law of Moses — the works of darkness, which are the works of Satan.

So, it is true that works both save us and have nothing to do with our salvation, depending on what kind of works you are talking about.

It is not possible for a reasonable adult to be sinless and therefore, in this sense, one cannot save himself by his own works. We cannot be saved by the works of Satan, nor by the works of the Law of Moses, nor by any human invention. Such works have no power to save and many of them are an offense to God.

Still, it is true that the work of faith (the works produced by faith, see Rom. 1:5; Rom. 16:26), bring the sinner into a right relationship with his Creator, help to maintain that relationship, and will one day be the reason for his promotion to glory (Matt. 25:31-46). To say that works have nothing to do with salvation is to fly in the face of Bible teaching.

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It’s Up to Me and to You

By Hugo McCord

Vol. 116, No. 11

Many gifts from God, as our lives, as the air we breathe, are absolutely free. But whether or not we are (1) thankful to God and (2) live for him and for others is wholly in our hands. It’s up to me and to you.

Thankfulness

Some “believe that he [God] is” but are not “thankful” to him (Heb. 11:6; Rom. 1:21). To be thankful (says Webster) is to be “impressed with a sense of kindness received,” to be “ready to acknowledge it,” to be “grateful.”

To be thankless (says Webster) is “not feeling or expressing thanks, not acknowledging favors,” and Webster quotes Shakespeare, “How sharper than a serpent’s tooth it is to have a thankless child.”

After Jesus had healed ten men of leprosy, only one of them, a Samaritan, “when he saw that he was healed turned back and praised God with a loud voice, and fell on his face at the feet of Jesus, giving him thanks” (Luke 17:16). Jesus was shocked that the nine Jews were thankless, and he asked, “Were not ten cleansed? Where are the nine? Was none found to return to give God the glory except this foreigner?” (Luke 17: 17-18).

A psalm written 3,000 years ago is timeless:

Shout joyfully to Yahweh, all the earth. Serve Yahweh with gladness. Come before him with singing. Know that Yahweh, he is God. He made us, and not we ourselves. We are his people, the sheep of his pasture. Enter his gates with thanksgiving, and into his courts with praise. Be thankful to him, and bless his name, for Yahweh is good, his kindness is everlasting, and his faithfulness is from generation to generation (Psa. 100).

Paul was grateful “that Christ Jesus came into the world to save sinners, of whom I am the worst” (1 Tim. 1:15), “who loved me, and gave himself for me” (Gal. 2:20), exclaiming about Jesus, “Thanks be to God for his unspeakable [indescribable, inexpressible, unutterable] gift” (2 Cor. 9:15).

All Christians are exhorted, “Always give thanks to God, even the Father, in the name of the Lord Jesus Christ” (Eph. 5:20); “Give thanks for everything, which is God’s will in Christ Jesus for you” (1 Thess. 5:18).

Living for Others

Jesus not only died for others (Rom. 5:8; 2 Cor. 5:14-15), but he is a prime example of living for others. “He went about doing good” (Acts 10:38).

To believing, penitent hearts (Acts 16:31; 2:38), as their bodies are raised from the water of baptism (Acts 10:47; Col. 2:12), Christ is their everything (Col. 3:11).

Redeemed sinners (“all have sinned,” Rom. 3:23) realize that if “one died for all, then all had died” (2 Cor. 5:14), “and since he died for all, the living should no longer live for themselves, but for the One who died for them and was raised” (2 Cor. 5:15).

Living for the Lord includes daily Bible reading (Col. 1:10; 1 Pet. 2:2), daily praying (Rom. 12:12; 1 Thess. 5:17), a weekly observance of the Lord’s Supper (Acts 20:7), a weekly contribution (1 Cor. 16:1-2), and living for others as “living sacrifices” (Rom. 12:1), being “ready for every good work” (Titus 3:1, 8, 14).

No matter how selfish and self-centered a sinner was before his baptism, no longer does a Christian live “to himself” (Rom. 14:7). Every morning, as Jesus “went about doing good,” on the mind of every Christian is, “what can I do today to help somebody?”

Those who live for Jesus not only live to serve other Christians, but they look for opportunities to serve non-Christians, as Paul taught: “Therefore, as we have an opportunity, let us do good to everyone, especially to those of the household of faith” (Gal. 6:10), “contributing to the needs of the saints, showing love to strangers” (Rom. 12:13).

The first ones at Corinth in A.D. 51, “hearing, believing,” and being “baptized,” were “the household of Stephanas” (Acts 18:8; 1 Cor. 16:15); apparently Stephanas himself and his wife had children old enough to believe.

Their conversion was more than “joining a church.” Theirs was a life-long commitment to live for Jesus and to live for others. Six years later (A.D. 57) Paul wrote of them: “They have set themselves to serve the saints” (1 Cor. 16:15). The KJV says that “they have addicted themselves to the ministry of the saints.” The word addict means to give oneself over to a thing, and generally, says Webster, in a bad sense. The word is used in reference to alcoholics or those given over to drugs. But the KJV used the word in a good sense, that the Stephanas family addicted themselves to the ministry of the saints.

Sadly, some Christians allow selfishness to take over, and live only for themselves. Phygelus and Hermogenes “deserted” Paul (2 Tim. 1:15).

Demas, who had been one of Paul’s “fellow workers” (Phil. 24) “deserted me,” said Paul, “having loved this present world” (2 Tim. 4:10).

On the other hand, most Christians crucify selfishness, living for their Lord and for others: “Those who belong to Christ have crucified the flesh with its passions and desires” (Gal. 5:24).

During Paul’s three years at Ephesus (A.D. 54-57) a Christian by the name of Onesiphorus “served” Paul in such a way that he could say to Timothy that “you know better than I the ways he served me in Ephesus” (2 Tim. 1:18).

Then later, during Paul’s last day in “chains” in the Mamertine Prison in Rome (A.D. 67-68), for some reason Onesiphorus was in Rome (2 Tim. 1:16-17), over 600 miles away from his home in Ephesus, and somehow he knew that Paul was there. The Mamertine Prison is a three-quarter cellar with a tiny window opening toward a cemetery.

In A.D. 67 Paul wrote, “When he [Onesiphorus] was in Rome, he searched diligently and found me. …He often refreshed me, and was not ashamed of my chains” (2 Tim. 1:16-17).

Paul appreciated his good friend, and, apparently after Onesiphorus died, Paul penned two prayers about him in a letter to Timothy: “May the Lord grant mercy to the family of Onesiphorus,” and “May the Lord grant that he may find mercy from the Lord in that day” (2 Tim. 4:16, 18), and Paul asked Timothy to greet “the family of Onesiphorus” (2 Tim. 4:19).

An unselfish Christian lady in Bartlesville, Okla., a member of the Sixth and Dewey congregation, showed no self-pity when paralysis made her bedfast. She had never missed a Bible class or a church service until she became bedfast. Then she asked that the names of the Sunday morning auditorium Bible class absentees be sent to her every Monday morning. With her telephone in bed she called each absentee. I preached for the Sixth and Dewey congregation six years (195 1-57), and I am sorry I have forgotten the name of the bedfast Christian of whom it could be said, “She has done what she could” (Mark 14:8). She was a good example for every church member.

I am thankful that the Lord, though he does not need it, has “a book of remembrance … written before him, for them who reverenced Yahweh, and who thought about his name” (Mal. 3:16), “whose names are in the book of life” (Phil. 4:3).

In conclusion, “None of us lives to himself, and none dies to himself. If we live, we live for the Lord, and if we die, we die for the Lord. Whether, therefore, we live or die, we belong to the Lord” (Rom. 14:7-8).

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