Vol. 109, No. 07

The dictionary defines original sin as “the sin by which the human race, rebellious against God because of Adam’s disobedience, was deprived of grace, and made subject to ignorance, evil, death, and all other miseries.” The doctrine of “original sin” has probably given rise to more additional false doctrines than any other single teaching. In its simplest terms it means that as a result of the fall of Adam every person is born depraved, and this perverted state is the cause of all his evil acts.

Ambrose of Milan (c. 340-397) taught that through the sin of Adam all men come into the world tainted by sin. When he baptized Augustine in 385, it was easy for Augustine to use that doctrine to excuse his life of debauchery. Although Augustine gave the framework of the doctrine, which Roman Catholics came to accept, Calvin made it more popular and acceptable to Protestants in his Institutes of the Christian Religion.

The “tulip theory” is a summary of Calvin’s theology. The T stands for total hereditary depravity. The U is for universal condemnation. Since some will be saved, Calvin followed Augustine’s assumption that God elected all men and angels to salvation or condemnation and the number is so certain that it can neither be increased nor diminished. The L is for limited salvation. The natural consequence is that of irresistible grace, which takes care of the I. if a sovereign God saved a depraved person, he would not be able to resist God’s gracious effort to save him. God then makes it impossible for that person to be lost, so the P is for the perseverance of the saints.

The teaching is false at every point. In The Banner Of Truth, June 1993, Fred Blakely said:

Man was not merely damaged by the fall of Eden; he was completely ruined. Adam’s nature was defiled, and so separated from God – made spiritually dead – and this state has been transmitted by the natural birth to all his posterity.

My questions to Blakely are: If a person is born completely ruined and spiritually dead, does God need to operate on him in a special way to get him into a position where he will receive the gospel? What causes a child to sin that is any different from that which caused Adam to sin?

Every false doctrine has enough truth about it to make it appealing but usually leads to many other doctrinal errors. For example, it is true that man has no power to move himself from a sinful state to a saved state by his own power. “It is not in man that walketh to direct his own steps” (Jer. 10:23). Consequently, salvation is by grace.

Calvinistic theologians pervert those truths and assume that since “no man can come unto Me except the Father which hath sent Me draw him,” the Father must draw by “irresistible grace” because man is by nature incapable of coming to God, which makes God the sole actor in the salvation process.

Jesus said, “Every one that hath heard, and hath learned of the Father, cometh unto Me” (John 6:45). It is true that man has no power to save himself, but since “the gospel is the power of God unto salvation” (Rom. 1:16), Peter could properly say, “Save yourselves from this crooked generation” (Acts 2:40). They had power to accept or reject God’s offer of mercy and salvation.

The theory of inborn depravity is false from start to finish. It is assumed that Adam’s sin so corrupted his nature he could not choose to do right. Then it is assumed that the nature of his corrupted spirit was transmitted to his descendants. The Bible does not teach either of these views.

Adam had the same freedom of choice after his sin to obey or disobey that he did before. God made him with the ability to obey or disobey. He decided to disobey. If one takes the position that a person who sins today does so because of his “fallen nature,” he should be able to answer the question: If my fallen nature causes me to sin, what caused Adam to sin?

The Bible presents humans as having freedom to choose, and being blessed or cursed as a result of those decisions.

It is speculated that since man was made in the image of God, when he sinned, he broke that image. All his descendants are born after the image of an earthly father, who is totally depraved. It is assumed that when Genesis 5:3 says that Adam became the father of a son “in his own likeness, and after his image,” it means that Seth and all his descendants were no longer in the image of God.

Contrary to that, 1 Corinthians 11:7 says, “For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God.” James 3:9 expresses the same idea when it says, “Men … are made after the similarity of God.” There is not one verse in the Bible that teaches that mankind ceased to be born in God’s image because Adam sinned. God is “the Father of our spirits” (Heb. 12:9). Man does not inherit his spiritual qualities from his physical father.

No one, from Augustine down, can answer these simple questions:

• If it is possible for a sinful person to transmit a depraved nature to his offspring, why is it not possible for a redeemed and pure person to transmit his holy nature to his offspring?
• We may become “partakers of the Divine nature” (2 Pet. 1:4). Why is that not transmitted?
• What is there in man’s present nature that causes him to sin that was not in Adam’s nature that caused him to sin?

Some answer, “We have a greater tendency to sin than Adam did.” We then ask, “Where do you get that information?” Apparently the first time they were tempted, Eve and Adam succumbed. Whatever tendency they had, it was before the fall. Adam’s tendency before the fall appears to be as great as ours after the fall.

Here are some Bible truths showing the falsity of the doctrine of original sin: Ezekiel 18:20 says: “The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son.” Children are not born hereditarily, totally depraved.

Jesus said in Matthew 18:3, “Except ye become converted and become as little children, ye shall not enter into the kingdom of heaven.” Can any sensible person imagine him saying, “Except ye become converted and become unable to do a good thing or think a good thought (totally depraved), you cannot enter the kingdom of heaven?”

In Mark 10:14 he says, “Of such are the kingdom of heaven.” Does the kingdom of heaven consist of corrupt and totally depraved sinners?

Genesis 3:5-7 says:

God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat. And the eyes of them both were opened, and they knew that they were naked.

Instead of their sin causing moral blindness which was transmitted to their children, as all who theorize about their “fallen nature” teach, they now could recognize good and evil.

Adam and Eve, before the fall, knew what was good and evil. They had intellectual awareness that it is right to obey God and wrong to disobey him. If they had not known it was wrong, they would not have been condemned for eating forbidden fruit. Then when they sinned, they knew by experience.

It is impossible for us to live without sin. Paul says, “All have sinned” (Rom. 3:23). And 1 John 1:8 says, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.”

If we rephrase the question, we can better understand the answer. “Is my nature such that I have to sin all the time?” The simple answer is that the statements of Paul and John, indicating the universality of sin, are general truths that do not apply to specific situations. Suppose you were standing by Paul after he was told, “Arise and be baptized and wash away thy sins,” and you asked Paul as he arose from the water, “Do you now say you have no sin?” Paul’s answer, “My sins are washed away and I have no sin.” If a person can live without sin for one minute, then he does not have a sinful nature that makes him sin all the time. That does not deny the general truth that all have sinned.

The idea that a person is created so that he has to sin, and then God condemns him for doing it, places God in a bad light. It makes God a respecter of persons. What sort of God would it be who would say, “Come unto Me all ye that labor and are heavy laden” (Matt. 11:28), and make man where he could not do it, nor even want to do it?

No wonder those who concocted that idea had to come up with another false doctrine like “irresistible grace” to help solve the problem! The other false doctrine only made the problem worse, for then God would have to arbitrarily elect some to salvation and others to damnation by sovereign grace. You would have no right to question him!

No civilized society could function properly founded on the premise that man is born naturally evil and unable to make any moral choices. We admit that a pregnant mother who is a drug addict may pass on to her child a physical body that craves dope. But to pass on a physical characteristic is far removed from having an evil spirit.

The easiest and proper way out of all those problems is to recognize the Bible answer: All men are born with the same nature Adam had when he was created — with the ability to choose right or wrong. When man chooses wrong, he sins, but does not transmit that nature to his children any more than Adam did. Even though every mature person sins, it does not follow that he is required to do so by divine decree. It is true that “there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one” (Rom. 3:11-12). Still, this is the choice of the created and not the ruling of the Creator.

Vol. 107, No. 12

There is one passage of scripture that is known by every reprobate and enemy of Christianity. They may know nothing else of the Bible, but be assured they know this one: “Judge not, that ye be not judged” (Matt. 7:1). It is used as a weapon by the worldly, the lukewarm, trouble-makers, unbelievers, and false teachers in an attempt to disarm faithful children of God. We are told that condemning sin is judging. Reproving, rebuking, and exhorting is judging. Preaching and practicing the Bible doctrine of separation from the world is judging. Refusal to bid God- speed to false teachers is judging. Attempts to obey Bible teaching on church discipline is branded as the most shameful judgment of all. What does the Bible teach about judging?

The primary meanings of the words commonly translated judge, krino, anakrino, and diakrino are respectively “separate, select, choose; examine, investigate, question; separate throughout, discriminate, discern.” Sometimes judge denotes “sinful action,” but sometimes it means “permitted or even required action.” As always, the context will enable us to determine how the word is being used.

In the first few verses of Matthew 7, it is clear that the Lord is not condemning all judging, rather a particular kind of judging. Verses 3-5 show the Lord is condemning hypocritical or self-righteous judging.

And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye (Matt. 7:3-5).

What right do we have to condemn another when we are guilty of the same sin, perhaps to a greater degree? Paul makes it clear what our attitude should be in attempting to restore another: “Brethten, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted” (Gal. 6:1). Self-righteous and hypocritical judging is also condemned in Romans 2:1-3, 17-23.

The context of Matthew 7:1-5 proves that coming to a negative conclusion about someone is not necessarily unrighteous judging. In verse six Jesus warns against casting pearls before swine and giving that which is holy to the dogs. Since it is obvious he is talking about two-legged swine and dogs, it is necessary for us to come to a conclusion about who are swinish and who are doggish. This constitutes a necessary and righteous judgment. We are also forbidden to judge things we cannot know such as the motives and secret thoughts of others. “Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have his praise from God” (1 Cor. 4:5). No one has the right to draw conclusions without sufficient evidence. To do so is to violate what Paul commanded. But he did not forbid all manner of judging. In the next chapter Paul says that he had judged the fornicator in the church at Corinth and commanded the Corinthians to do the same. Paul was saying in 1 Corinthians what Christ said in John 7:24: “Judge not according to appearance, but judge righteous judgment.”

The Bible also forbids judging a man a lawbreaker when there is no law to be broken. When we make laws where God made none, we are guilty of sinful judging. This is the kind of judging Paul condemned in Romans 14:3 ASV: “Let not him that eateth set at nought him that eateth not; and let not him that eateth not judge him that eateth: for God hath received him.” The same kind of judging is mentioned in Colossians 2:16-17: “Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day; which are a shadow of the things to come; but the body is Christ.”

The word judge is sometimes used to mean “to pronounce and execute sentence; to condemn.” It is used in this sense in John 12:47: “I came not to judge the world, but to save the world.” We as Christians certainly have no right to pronounce eternal judgment on anyone. We do have the right and the obligation to withdraw our fellowship from ungodly church members. Such is called “delivering them to Satan” (1 Cor. 5:3-5, 9-13).

These, then, are the kinds of judging that are condemned in the Bible:

1. Hypocritical or self-righteous judging
2. Judging without sufficient evidence
3. Making a law where God made none
4. Pronouncing eternal condemnation on another

As was pointed out above, some of the meanings of the words translated judge are “select, choose, examine, and discern.” Judging is examining evidence and drawing conclusions or making choices. It is possible to do this in unfair or ungodly ways. Such judging is wrong. However, certain kinds of judging are commanded. “Judge not according to appearance, but judge righteous judgment” (John 7:24). Since righteous judgment is judging according to reality, we have no right to prejudge, but we do have the right and obligation to draw conclusions about people or doctrine that are warranted by the evidence. If it is always wrong to draw conclusions about people, how could we obey the following commands?

Give not that which is holy to the dogs, neither cast your pearls before the swine (Matt. 7:6).

Beware of false prophets who come to you in sheep’s clothing, but inwardly are ravening wolves (Matt. 7:15).

In the same context Christ said:

By their fruits ye shall know them (Matt. 7:20).

Beware of the dogs, beware of the evil workers, beware of the concision (Phil. 3:2).

Them that sin reprove in the sight of all, that the rest also may be in fear (1 Tim. 5:20).

For which cause reprove them sharply, that they may be sound in the faith (Titus 1:13).

Beloved, believe not every spirit, but prove the spirits, whether they are of God (1 John 4:1).

We are commanded to preach the gospel, to contend for the faith, and to reprove, rebuke, and exhort (Mark 16:15-16; Jude 3; 2 Tim. 4:2). To obey these commands in an uncompromising, but kind way is not to be guilty of unrighteous judging. To teach truths from the Bible that imply that some will be lost is not ungodly judging. It is not sinful to arrive at conclusions based on what the Bible teaches and to hold fast to those conclusions. The Bible says, “Prove all things; hold fast that which is good” (1 Thess. 5:21). Hold the pattern of sound words which thou hast heard from me, in faith and love which is in Christ Jesus” (2 Tim. 1:13).

We are commanded to judge those church members who are ungodly and will not repent. Such judging is not only not sin but is positively required of us. Paul said he had already judged the fornicator in the Corinthian church and urged the church at Corinth to do the same (1 Cor. 5:3-5). The word judge as used by Paul here means “not only to reach a conclusion, but to act upon that conclusion” by withdrawing from an ungodly brother. “For what have I to do with judging them that are without? Do not ye judge them that are within? But them that are without God judgeth. Put away the wicked men from among yourselves” (1 Cor. 5:12-13).

Let us be careful that we are not guilty of prejudging, self-righteous judging, or hypocritical judging, but do not let false teachers and ungodly brethren intimidate us from boldly preaching the gospel and steadfastly standing for the truth. Let us “judge righteous judgment.”

Vol. 110, No. 11

For many years our brotherhood has disagreed on the mode of the indwelling of the Spirit. We have never divided over the issue because there have not only been good, sound men on both sides, but we have wise men on both sides of the issue.

As with many others, I have never felt that acceptance of the personal indwelling was a step toward the dangerous error of a special leading of the Spirit. And some of the best warriors against the charismatic movement and against a direct operation of the Spirit have been those who believe in the personal indwelling of the Spirit.

For more than 26 years I have puzzled over the mode of the indwelling and have felt that there was insufficient scriptural evidence to settle the issue. God doesn’t answer every question (Deut. 29:29). Still, in teaching on sanctification, from time to time, I felt I was being led by Scripture in a natural way toward what might be called an indwelling of the Spirit through the Word. Finally, I decided to put the Scriptures and such thoughts into a simple monograph.

Following are those Scriptures and thoughts.

Transformation

Paul told the Roman Christians to “be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God” (Rom. 12:2). Truly a transformation is to take place; other passages which seem to indicate the same thing in various figures are presented for your contemplation:

“For who hath known the mind of the Lord, that he should instruct him? But we have the mind of Christ” (1 Cor. 2:16).

“Have this mind in you, which was also in Christ Jesus” (Phil. 2:5).

“I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me” (Gal. 2:20).

“My little children, of whom I am again in travail until Christ be formed in you” (Gal. 4:19).

“To whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory” (Col. 1:27).

“But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit” (2 Cor. 3:18).

“And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts” (2 Pet. 1:19).

As we have seen, some of the verses (Gal. 2:20; Col. 1:27) talk of Christ dwelling in us. Others talk of God dwelling in us or his Word dwelling in us.

“Let the word of Christ dwell in you richly” (Col. 3:16).

“And for this cause we also thank God without ceasing, that, when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but, as it is in truth, the word of God, which also worketh in you that believe” (1 Thess. 2:13).

“For it is God who worketh in you both to will and to work, for his good pleasure” (Phil. 2:13).

“I know that ye are Abraham’s seed; yet ye seek to kill me, because my word hath not free course in you” (John 8:37).

“In whom ye also are builded together for a habitation of God in the Spirit” (Eph. 2:22).

“Jesus answered and said unto him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:23).

Now, I believe all this is talking basically about sanctification. Paul said, “Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1).

I believe all these things happen much this way. A person hears the Word of God and of his free will and by obedience puts away bad traits and takes on good traits and holy characteristics. In doing so he resembles Christ more.

It can be said, figuratively, that Christ dwells in him. Christ is formed in him (Gal. 4:19). God has his abode with him (John 14:23).

The Word has free course in him (John 8:37).

It could be said he is full of the Spirit (Acts 6:3). It comes through obedience to the Word so the Bible attributes sanctification to the Word (John 17:17).

Now notice another passage. Paul said, “But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his. Christ is in you, the body is dead because of sin” (Rom. 8:9-10).

Would not the concept of the Spirit dwelling in us fit well with all the passages above? Is it another way, by a figure of speech, of describing the transformation called sanctification which occurs in our lives by obedience to God’s Word? Why would the dwelling of the Spirit be literal and all the other indwellings be figurative? And if the “indwelling of the Spirit” is a figure which describes the reality of sanctification, like all the rest, what figure is it?

Metonymy

There is what is called the “metonymy of the cause” where the “cause” is put for the “effect.” Sometimes a person is put for an activity of that person. For example, in 1 Thessalonians 5:19 Paul says, “Quench not the Spirit,” when he seems to have in mind the gifts of the Spirit, especially in context “prophesyings” (Gal. 5:20). Acts 7:51 says, “Ye do always resist the Holy Spirit.” Bullinger says:

Under “metonymy of the cause” and under “the person acting for the thing done” Bullinger has several whole categories involving the Holy Spirit. One is called the “Spirit for the gifts and operations of the Spirit” (p. 540). All examples he gives are worth considering. Could not the Holy Spirit (the Person) stand in the place of the thing he does (sanctification which comes through obedience to the truth [John 17:17])?

Could not the indwelling Spirit by “metonymy of the subject” stand for the fruit he bears in our life when we obey his Word? Metonymy of the Subject is where the subject is put for something pertaining to it, so it seems so to me. For example, notice 2 Corinthians 3:6: “Who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit.” Bullinger says spirit stands for “the ministration of the Spirit, verse 8: the New Covenant as contained in the Gospel” (p. 543).

It seems clear there is a “metonymy of the cause” where sometimes the person acting is put for the thing done.

Again, I do not find the doctrine of the personal, literal indwelling of the Spirit distasteful, in and of itself, as long as one does not teach he does something to us separate and apart from the Word. That notion can contradict truth regarding free will and lead to the error of Calvinism. Too, so far I cannot prove the two concepts on the mode of the indwelling are mutually exclusive.

Some Scriptures might speak of one mode of indwelling while other Scriptures speak of another mode of indwelling. Yet, I still have not seen a personal indwelling proved, though I desire to continue to study it with an open mind.

A Personal Opinion

All good sound brethren I have spoken to agree that the mode of the indwelling does not affect salvation and must never divide us. We have good and sound brethren on both sides of this issue. Our dispute must be with those who suppose the Spirit in you works on you or does something to you separate and apart from the power of God’s Word. To save us, God chose the persuasive power of his Word. That leaves our free will intact. The error of a mysterious working on us apart from the Word of God cripples personal choice, weakens human responsibility, and violates the Word of God.

In an age when the denominational world says, “Christ paid it all,” and “God does it all,” and “You can’t save yourself,” those who teach direct leading of the Spirit without the Word are enemies of truth and in our battle with them we cannot take prisoners. Some of our best fighters in the fray, however, are those who differ with my indwelling and who believe in a direct personal indwelling. It is an honor to fight alongside them.

Vol. 114, No. 09

The application of the terms earnest and seal to the Holy Spirit’s work belong to the apostolic period when the gospel was being revealed in parts and portions and define two necessary aspects of the gospel scheme of redemption — revelation and confirmation. Purposed from eternity and hidden beneath the types and shadows of the old covenant, the scheme of redemption was a mystery that is now revealed.

…how that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ,) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit. (Eph. 3:3-4).

The word mystery in the above passage does not mean “mysterious” or “mystical.” It means unknowable through human reasoning and wisdom.

The word mystery in Revelation comports with the same meaning of the word as used elsewhere in the New Testament — that is, the spiritual truths not discoverable by human reason; understandable, but hidden from human knowledge until revealed. The word has the connotation of secret doctrine, hence prior to revelation it was a hidden thing; but when revealed, it was brought within human intelligence and understanding. …The word mystery did not mean mysterious. It meant that which could not be known until it was made known, or revealed, and it meant the gospel plan of salvation. The doctrine of the New Testament is, in this sense, called a mystery. (Foy E. Wallace Jr., The Book of Revelation, Sec. II, Part IV, p. 82).

Undiscoverable by human wisdom, God’s plan could be known only by revelation, which requires inspiration. Inspiration requires confirmation. The scheme of redemption was revealed in words, (1 Cor. 2:10-13), and confirmed by signs and wonders (Heb. 2:1-4). Inspiration was the means God used to reveal his plan. Miraculous gifts of the Spirit confirmed that those through whom it was spoke the word of God. This was the function of the Holy Spirit whose work of revelation and confirmation is expressed in the terms “seal” and “earnest.”

The earnest of the Spirit relates to those gifts of partial revelation of which Paul spoke in 1 Corinthians 13 and is used only in 2 Corinthians 1:22; 5:5 and Ephesians 1:14. From the Greek word arrhabon, defined as, “a pledge, i.e. part of the purchase-money or property given in advance as security for the rest: – earnest.” (James Strong, Exhaustive Concordance of The Bible, “Greek Dictionary of The New Testament,” p. 16).

That which was given as an “earnest” was not the Holy Spirit, but that which the Spirit gave — partial knowledge of God’s word, which blossomed into the perfect (complete) revelation of His will. The earnest of the Spirit constituted a partial revelation until the “redemption of the purchased possession” which was the completion of divine revelation.

Charity never faileth: but whether there be prophecies, they shall fail whether there be tongues, they shall cease, whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away (1 Cor. 13:8-10).

The partial revelation of the gospel, imparted to Christians in the first century, was an earnest or pledge of the full revelation to come. That partial knowledge would cease when those parts were gathered into the whole, which Paul styled “that which is perfect.” The revelation we now possess in the New Testament is the sum of the parts extant in the apostolic age. (The word perfect in 1 Corinthians 13:10 means “completeness” and when the parts of the mystery were gathered into the whole, the full price was paid of which the earnest was a pledge.)

The Holy Spirit was not the earnest in the hearts of men in the first century, except in a metonymical sense where the cause was put for the effect. When Paul said God had “given the earnest of the Spirit in our hearts,” he referred to that which the Spirit revealed, not the Spirit himself. Neither is the Holy Spirit an earnest in the hearts of Christians today. Many who so teach contend that the Spirit constitutes a “down payment” or “pledge” from God of eternal salvation. But the full purchase price of anything is paid in the same currency as the down payment. If the Holy Spirit is the pledge or earnest of salvation, then God is making his down payment with a currency other than that which he will issue as the balance of the purchase. Besides, to say that God must make a “down-payment” on salvation is tantamount to saying we cannot trust him to fulfill his pledge to us!

When Paul said God had “given the earnest of the Spirit in our hearts,” (2 Cor. 1:21-22), he distinguished between himself and the Corinthians. The pronoun “you” in this passage refers to the Corinthians and the pronouns “us” and “our” refer to Paul and the other apostles. The anointing of the Holy Spirit was Holy Spirit baptism, which the apostles received. He made the same distinction in the Ephesians’ epistle.

In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: that we should be to the praise of his glory, who first trusted in Christ. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory (Eph. 1:11-14).

The Ephesians were sealed with the gift of tongues and given the earnest of prophecy when Paul laid hands on them after they were baptized (Acts 19:1-6). Paul explains the purpose of the earnest and seal of the Spirit in the Ephesians in the following statement:

Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened (Eph. 1:15-18).

The earnest of the Spirit was revelation, which came through Holy Spirit baptism, and the seal of the Spirit was the confirmation of that revelation. When gifts of revelation were imparted through the laying on of the apostles’ hands, they were accompanied by miraculous powers for confirmation.

The genuineness of the earnest of the Spirit, or the gospel that resided in inspired men, was attested by the Spirit’s seal of “signs and wonders and divers miracles” upon them. From the Greek sphragizo, the word seal is defined as, “to stamp (with a signet or private mark) for security or preservation …to keep secret, to attest. … The stamp impressed (as a mark of privacy or genuineness), lit, or fig. seal.” (Strong, p. 70). This seal or sign of genuineness was a visible attestation of the authority by which inspired men spoke.

Those who claim this seal for Christians today cannot produce any visible sign of such seal. Their argument is the same one made for the direct indwelling of the Holy Spirit — “I know it because the Bible says I have it.” But what is the purpose of a seal of authority? The great seal of a state attests to and confirms the genuineness of documents issued by the state’s authority and is visible to all who read them. The seal of the Spirit was composed of the signs worked by inspired men of the first century and visibly attested to their authority from God. The seal of the Spirit wasn’t some invisible thing placed upon them for God’s benefit. Why would God have to attest ownership of Christians to himself? Does he not know them that are his without having some sort of mark placed upon them? The visible seal of the earnest of the Spirit was what Paul called “the signs of an apostle” (2 Cor. 12:12). That was the sign or seal of his apostleship and of all who had the earnest of the Spirit in the first century.

Vol. 114, No. 09

I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. If a man abide not in me, be is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned John 15:1-6).

In this passage Jesus represented himself as the “true vine” and declared that his disciples were “branches.” All the “branches” (disciples) are said to be in the “vine” – that is, “in Christ.” Some of the “branches” in him are said to “bear fruit,” and some of the “branches” in him are said to be fruitless. The Lord said: “Every branch in me that beareth not fruit, he taketh away. …If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.” To me it seems the lesson to be learned from the foregoing passage is too clear to be lost on the honest reader.

Those who teach that it is not possible for a child of God to so conduct himself as to be lost, in their effort to break the force of the passage we now study, declare that the non-fruit-bearing branches are not, in fact, in the “vine” (Christ); that they are no more than “water sprouts”; that they are only nominally in the vine, not in the vine in fact; that they have no vital connection with the vine. Is it not strange to you that the Lord did not have at his command language sufficient to express his thought? True, the Lord says the non-fruit-bearing branches are “in” him — in Christ; and to save a theory, here comes some teacher and declares they were not “in” the vine — that is, they had no vital connection with the vine. Indeed, if they had no vital connection with the vine, what is the necessity of taking them away? Would they not have withered and died without the necessity of being taken away?

The Lord says the branches that bore fruit were “in” the vine; and, too, he declared the branches that did not bear fruit were “in” the vine.

In Christ

“If any man be in Christ, he is a new creature” (2 Cor. 5:17). “Salvation” is in Christ (2 Tim. 2:10). The non-fruit-bearing branches are said to be in Christ; and that being true, they were saved, for salvation is in Christ. They enjoyed the forgiveness of sins (Col. 1:14). But because some of these branches did not bear fruit, it is said they were taken away and cast into the fire and burned. The destiny of such branches will be the opposite of that which the righteous enjoy. In the face of this plain lesson in the word of God, some insist that when one time a man becomes a Christian, there is no possibility of his failure to enter heaven.

Become a Castaway

“I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (1 Cor. 9:27). The American Standard Version reads, “I buffet my body,” instead of, “I keep under my body.” The Greek word from which “keep under” is rendered is from a word which means to “strike one upon the part beneath the eye; to beat black and blue; hence, to discipline by hardships” (Bagster). “To beat black and blue, to smite so as to cause bruises and livid spots. …Like a boxer, I buffet my body, handle it roughly, discipline it by hardships 1 Cor. 9:27.” (Thayer.) The word is derived from the practice of athletes training by subjecting the body to severe discipline to make it strong and able to stand great strain. It then came to have the meaning of treating harshly. Paul buffeted his body he brought it into subjection, he beat it down. Why? “Lest … when I have preached to others, I myself should be a castaway.” What is the import of the “castaway”? Among the ancients, as well as in our day, metals are tested; and if a piece of metal does not meet the necessary standard for a certain work, it is cast away — that is, it is rejected. The word is found in the following passages and rendered “castaway,” “reprobate,” “rejected”:

• Romans 1:28: Gave them over to “reprobate mind.”
• 1 Corinthians 9:27: “I myself should be a castaway.”
• 2 Corinthians 13:5: “Christ is in you, except ye be reprobates.”
• 2 Timothy 3:8: “Reprobate concerning the faith.”
• Titus 1:16: “Unto every good work reprobate.”

In the chapter from which the verse we are studying is taken Paul is discussing games in which people in his day engaged, especially contests in which physical supremacy was tested, and became the decisive feature, other things being equal. The prize awarded to the successful one in the contest was a crown of leaves — a crown or wreath made of pine straw, olive, or laurel leaves. Those who would contest for the prize were required to undergo a course of training for several weeks; they were required to make oath that they had trained the required length of time; that they were not guilty of crime; that they were freemen and upright in character. Each one who would compete in the arena was paraded before the crowd, and it was challenged to lodge against any of the prospective contestants any charge that would disqualify him from the games. If one of the participants did not “strive lawfully,” he was disqualified, and at times such a one was chased from the arena in disgrace. Judges were chosen for the different divisions of the games, and for some time before the contests the ones who were to contend for the prize were required to train before the ones who would judge them. To these games Paul makes reference, saying: “I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” – lest I be declared a “reprobate” and rejected at the final day of rewards.

I was thoroughly disgusted at the only serious attempt I have heard by those who declare one cannot fall from grace and be lost. My opponent said:

Paul entertained grave fears that the opposition which was hurled against him, even from false brethren, would result in a wave of protest against him; that he would allow his body to fall into sin and bring about his rejection as a preacher; that his brethren would cast him out of the ministry, silence him as a preacher. He had no fears of his final acceptance with God; he was certain of his entrance finally into heaven; but he was fearful that some of those in the church who had questioned his authority as an apostle would bring to bear the weight of their influence and cause the churches to reject him — cast him away.

Paul was not discussing the possibility of being misunderstood, nor of being misrepresented, and, as a result of misunderstanding and misrepresentation, being rejected by his brethren; but he was careful to conduct himself in such a way that he would not be rejected at the last day. He was alive to the necessity of buffeting his body, bringing it into subjection and keeping it into subjection.

In the Christian race, which Paul and all other Christians are running, it is necessary that we strive lawfully. One is not to allow the body full swing and meet its every demand, but to bring it into subjection, beat it down, lest the Judge, the Judge who awards the crown, finds fault and rejects you. But the Judge who is to reward the man striving in the Christian race makes no mistakes. Under him you are to train for the continued contest, and by him you will be rewarded at the last day. Paul declares he was making the effort to keep his body in subjection, lest be become a reprobate, lest he be rejected at the last day. Surely if one who saw the Lord, one who served as an apostle, preached so extensively, could become a “castaway,” it is necessary for you also to take care.

Vol. 106, No. 11

There is considerable misunderstanding about automatic forgiveness of sin. Some seem to have the mistaken idea that Jehovah God, by the sheer exercise of his unqualified grace, will wipe out “secret sins.”

The notion that the Creator ignores innocent-looking wickedness by the operation of his unlimited mercy takes various twists. A few say that all men walk under the protection of boundless grace and therefore no one will be lost–not even Adolph Hitler and Charles Manson.

Others claim that it is impossible for any man to know and do all that God requires of him. Hairsplitting arguments attempt to show that if a person does not fully understand niceties of divine injunctions, his ignorance or transgression or omission will be spontaneously dismissed.

Advocates of the idea of grace dispensing with some law are unwilling or unable to name specific sins that God “winks at” in our age. Still, they cannot bring themselves to believe that God will enforce his laws absolutely. They fear lest some tender soul might be tortured with nameless guilt and beset with nightmares and look for some basis to say to the transgressor that God will impulsively forgive, and grant the sinner peace and rest.

The one verse to which all advocates of automatic forgiveness appeal is this:

“If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin” (1 John 1:7).

Though we had a lengthy discussion on this around the first of this year, I will again consider the question because a few dear brothers are still having trouble grasping John’s teaching–they don’t seem to catch his drift, as the dudes say. Certain nervous-nelly types wring their hands and clutch their chests and bemoan the poor soul that violates some obscure and petty rule in the divine lawbook.

Shall such a one go down to eternal perdition simply because he/she was caught on some technicality? Thinking about someone floundering forever in flames of fire because of being entrapped on the hook of some minor point of doctrine is more than they can bear. Surely, they think, we can stretch the strait gate just a little–just enough to take care of insignificant violations.

There are several things amiss in this wrong-headed thinking. In the first place, it casts doubt on God’s love and goodness and suggests that the Lord makes loopholes in his law and plays games with us (it does seem God is wise enough to speak to us in our language so we can understand him). The laws of God are not all that complicated. Any person who wants to do the will of God can understand his will (John 7:17).

In the second place, it denies God’s holiness and purity and suggests that, after all, God ought to tolerate some sins – teeny-weeny ones –(mortal sins deserve hell, but venial sins should be purged in some temporary confinement, or entirely overlooked, according to this view).

In the third place, it does not take into account the justice of God. God is love, but he is also just. His mercy tempers judgment, but according to rule and not by whim. “Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God’s goodness, if thou continue in his goodness: otherwise thou also shalt be cut off’ (Rom. 11:22).

In the fourth place, it assumes superior knowledge about what is minor and unimportant and about what is major and necessary. If you keep the whole law but offend in one point–even if you think it is a tacky point–you have violated the whole law (James 2:10). The essence of sin–even so-called small sins–is rebellion. If we rebel in one point, we will rebel in another because we have an indisposition to respect the law. There may be large and small consequences of law-breaking, but all infractions are equally serious. Otherwise God is a respecter of persons. We must understand what it means to walk in the light. The condition upon which the blood of the lamb is cleansing us from all sin is walking in the light, according to 1 John 1:7. Please don’t forget the condition–the passage begins with an “if’–”if’ we walk in the light, then–and only then–does the blood of Jesus keep us clean from all sin. If we do not walk in the light, then the cleansing does not follow.

Walking in darkness is the opposite of walking in light. Either we walk in darkness or we walk in light, and we cannot do both simultaneously.

Note: “If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth” (1 John 1:6).

Note: “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 John 2:3).

He who walks in darkness and says he knows God lies (1 John 1:6).

He who keeps not God’s commandments and says he knows God lies (1 John 2:4).

Therefore walking in darkness is the same as not keeping God’s commandments.

If the negative is true, the positive is also true. Walking in darkness is not to keep his commandments. Walking in light is keeping his commandments. Therefore, John is saying if we keep the commandments of God the blood of Jesus keeps us clean from all sin.

Question: How can a person sin who is walking in the light–keeping God’s commandments? Answer: One who attempts to hear and do the words of Jesus can fail–he may omit to do something the Lord requires of him or do something the Lord forbids. If he should sin, he repents and confesses; that constitutes walking in the light–keeping God’s commands–and the blood of the lamb is cleansing him from all sin. If a blood-bought child of God sins but excuses his wrong and will not confess and repent, he is not walking in the light and the blood will not cleanse his transgressions. The key is walking in the light. Walking in the light is a continuous action. Cleansing therefore is a continuous action because walking in the light involves keeping the commands of God, which involves confessing sin and repenting of sin. All of this–walking in the light, confessing, repenting, and cleansing–is continuous action.

“If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). This passage, by the way, is in the immediate context of 1 John 1:7.

Yet some would have us believe in spite of this that somehow, someway, sometime, God will forgive his child of a slight infraction of sacred precepts, that walking in the light magically forgives casual sins–whatever that is!

That won’t wash! The verse under study says, “If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin.” We are continuously cleansed not from some sin, nor from haphazard sin, nor from unknown sin, but from all sin–all sin!

If walking in the light is something other than keeping all the commands of God, if it is approximate obedience and just getting close, then all sin–all sin!–adultery, murder, stealing, lying, idolatry–all sin–is automatically forgiven. The verse says “all sin,” just as verse 9 says “all unrighteousness.”

If the liberalizing view that grace dispenses with complete obedience to every requirement of heaven is true, then “all sin” is washed away in the blood of the cross unconditionally and all will be saved–Adolph Hitler and Charles Manson included. Simply put– Calvary was a mistake.

Some say “the light” is God, because verse 5 says, “God is light.” So, the passage would read, under this understanding, “if we walk in God, as Jesus walked in God. . ..” The question comes: How did Jesus walk in God–in the light?

Question: Did Jesus obey his heavenly Father incompletely and only when it was handy, or did he obey Jehovah always and in all things? The passage requires us to walk in the light as Jesus is in the light, if his blood is to keep on cleansing us from all sin. Jesus claimed sinless perfection and challenged his contemporaries to convict him of wrong (John 8:46-47). None did! He always pleased Jehovah (John 8:29). Keeping divine law gladdens the heart of God (1 John 3:22). Therefore Jesus always kept the commands of Jehovah, and that pleased his holy, heavenly Father. “Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God” (Heb. 10:7). The unbending rule of the life of Jesus is “not my will, but thine be done.”

Jesus walked in the light, and so must we if his precious blood is to keep us clean from all sin. He never failed. We may fail, but provision is made for forgiveness, if we walk in the light as he is in the light.

It is tragic for a professing teacher of righteousness to encourage people to think that any rule of God can be disregarded with impunity. Instead of trying to comfort the guilty by offering false hope, let us console them by rebuking sin and calling for repentance. “If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness.”

“For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need” (Heb. 4:15-16).

Now, that gives some real help and lasting relief! “If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin.”

Vol. 107, No. 02

One of life’s grandest blessings is our ability to discuss with others. Speech, when correctly used, is of essential benefit. Used incorrectly, talk can do much harm. The difference between the two is often in the speaker’s attitude and motive. The tongue is a “little member and boasts great things. See how great a forest a little fire kindles!” (James 3:5). Jesus asked the Pharisees, “How can ye, being evil, speak good things?” (Matt. 12:34). Christians must consider attitude in their speech and guard their words.

We all should be impressed with the awesome power of the tongue. Improperly used, James says, the tongue can defile the whole body (James 3:6). Properly used speech can do much good. “Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one” (Col. 4:6). Consider the proper use of language.

In teaching truth, we must “be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Pet. 3:15).

Here is the caveat. “If any man speak, let him speak as the oracles of God” (1 Peter 4:11). Jesus tells his disciples to “go and teach all nations” but their teaching is to be the things he “commanded them” (Matthew 28:19).

In 2 Timothy 4:2 Paul tells Timothy to “preach the word.” He warns, “for the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables” (2 Tim. 4:3-4).

A proper use for human speech is “speaking the truth in love” (Eph. 4:15). There is also occasion for sealed lips and answering not a word (See John 19:9). In worship of God, acceptable worship must be “in spirit and in truth” – correct in attitude and correct in action. The Bible names five acts of worship – singing, praying, teaching, communion, and giving. Singing, praying, and teaching require speech. “Teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Col. 3:16). Bringing our feelings into sweet harmony with the words of a song, a public prayer, or the presentation of God’s word shows our love for a loving God.

In confession of Jesus, there are also five steps that bring salvation. The New Testament tells us to hear God’s truth, believe it, repent of our unholy life, confess Jesus as Lord, and submit to water baptism. It is the acceptance and obedience of these steps that puts us “in Christ” (Gal. 3:26-27).

Confession of Jesus as the resurrected son of God is to be verbal. “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation” (Rom. 10:9-10).

In defense of truth: Many problems facing the church today stem from our unwillingness to defend God’s truth. A Christian is to be ready always to teach the truth and protect it. We fear and studiously avoid controversy to the disgrace of the gospel and our own shame. Argument for the sake of argument is infamy, but argument in defense of truth is honorable and necessary. We forget Jesus was a brilliant debater.

Paul said that “in the defense and confirmation of the gospel” we are “partakers of grace” (Phil. 1:7). Our knowledge enables us to approve the things that are excellent (and therefore disapprove things that are contrary to truth) that we may be “void of offence unto the day of Christ” (Phil. 1:10). We must be “bold to speak the word of God without fear… set for the defense of the gospel” (Phil. 1:14, 16).

“Beloved, while I was giving all diligence to write unto you of our common salvation, I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints. For there are certain men crept in privily, even they who were of old written of beforehand unto this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying our only Master and Lord, Jesus Christ” (Jude 3-4). Yes, our speech is very serious business. Jesus said, “By thy words thou shalt be justified, and by thy words thou shalt be condemned” (Matt. 12:37). Watch your mouth and pay attention to your words. “For everything there is a season, and a time for every purpose under heaven…a time to keep silence, and a time to speak” (Eccl. 3:1, 7). What you say can condemn you! What you ought to say, but fail to speak, also can condemn you! Happy is silence in the face of slander and injustice.

Vol. 107, No. 02

• I. Introduction
  • A. The writers of the Old Testament looked for a time when the Holy Spirit would do a greater work than was done in their day.
  • B. They stressed the importance of words that would be spoken and written because of the work of the Holy Spirit. Consider the importance of the words of revelation.
    • 1. “The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the year of Jehovah’s favor, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of Jehovah, that he may be glorified” (Isa. 61:1-3).
    • 2. The context of this passage shows these words were spoken to Judah before the Babylonian captivity and refer to the restoration and rebuilding of Jerusalem and the temple but have a second and ultimate fulfillment in Jesus (See Luke 4:16-21). The message was from “the Spirit of the Lord Jehovah.”
  • C. The power and importance of the revealed word is emphasized. The word heard, revealed, preached, believed and obeyed is dominant.
    • 1. Matthew 4:12-17 and Isaiah 9:1-2— Jesus began to preach.
    • 2. Matthew 11:2-6; Isaiah 35:5-10—gospel is preached.
    • 3. Matthew 12:15-21 and Isaiah 42:1 -4—Jehovah’s servant shall declare judgment.
    • 4. Matthew 13:14-17 and Isaiah 6:9-10— see, hear, believe.
    • 5. Matthew 13:35 and Psalms 78:1-3— teach and reveal.
    • 6. Luke 4:16-2 1 and Isaiah 61:1-3—preach good tidings.
    • 7. John 12:37-41 and Isaiah 53:1; Isaiah 6:9-10—a message is to be believed.
  • D. The Bible deals with the message more than the messenger. The real messenger was the Holy Spirit, and, being God, he is deep, inscrutable, and incomprehensible, but we can grasp the words the Holy Spirit revealed.
• II. The Holy Spirit and the Word in the New Testament
  • A. John the Baptist was a forerunner.
    • 1. He was filled with the Holy Spirit from birth (Luke 1:15).
    • 2. He was to prepare the way for Messiah (Isaiah 40:3).
    • 3. He would turn the hearts of the people to God (Malachi 4:5-6).
    • 4. He did his work by exhortation and preaching (Luke 3:18)
  • B. The work of Jesus was planned by God.
    • 1. “He that hath received his witness hath set his seal to this, that God is true. For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by measure. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him” (John 3:34-36).
      • a) Note: Jesus is the one God sent. Jesus spoke the words of God: for (the reason is) he (God) giveth not the Spirit by measure. Obviously, the one who spoke the words of God, is the one who received the Spirit without measure—Jesus received the spirit without measure.
      • b) Others must have received the Spirit by measure; otherwise it does not make sense to say Jesus had an immeasurable measure of the Spirit.
    • 2. Emphasis was put on the teaching (the words) of Jesus: “Never man so spake” (John 7:46).
      • a) “The multitudes were astonished at his teaching” (Matt. 7:28).
      • b) “Hear ye him” (Matt. 17:5).
      • c) “Why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46).
      • d) “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. Many will say to me in that y, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock” (Matt. 7:21-24).
      • e) “It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and they are life” (John 6:63).
      • f) “No man can come to me, except the Father that sent me draw him: and I will raise him up in the last
        day. It is written in the prophets, And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me. Not that any man hath seen the Father, save he that is from God, he hath seen the Father” (John 6:44-46).
      • g) “Jesus said unto them, If God were your Father, ye would love me: for I came forth and am come from God; for neither have I come of myself, but he sent me. Why do ye not understand my speech? Even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father it is your will to do. He was a murderer from the beginning, and standeth not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof. But because I say the truth, ye believe me not. Which of you convicteth me of sin? If I say truth, why do ye not believe me? He that is of God heareth the words of God: for this cause ye hear them not, because ye are not of God” (John 8:42-47)
      • h) “If ye had known me, ye would have known my Father also: from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and dost thou not know me, Philip? he that hath seen me hath seen the Father; how sayest thou, Show us the Father? Believest thou not that I am in the Father, and the Father in me? The words that I say unto you I speak not from myself: but the Father abiding in me doeth his works” (John 14:7-10; Amos 1:1). Daniel said, ‘ ‘heard I the voice of his words” (Dan. 10:9). Balaam said, ‘ ‘The word that God putteth in my mouth, that shall I speak” (Num. 22:38).

Comments on the Outline

God instructs the people of earth through the medium of words. The Holy Spirit used words in instructing chosen leaders who repeated the words to the public. The words would sometimes come to the receiver through the eye, at other times through the ear, and occasionally the words were put in the mouth, but the message always came in the signs and symbols of ideas and was communicated to the people in words.

“The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel….” (Amos 1:1). Daniel said, “heard I the voice of his words” (Dan.lO:9). Balaam said, “The word that God putteth in my mouth, that shall I speak” (Num. 22:3 8).

The Bible stresses the importance of inspired writings. The New Testament says the Holy Spirit influences human minds through a medium, except in some miracles—miracles confined to the first century.

God made the world by the creative power of his spoken word. God said, “Let there be light, and there was light.” God said, “Let there be a firmament in the midst of the waters.” God said, “Let the waters under the heavens be gathered together unto one place.” God said, “Let the earth put forth grass, herbs yielding seed, and fruit trees bearing fruit after their kind, wherein is the seed thereof, upon the earth: and it was so.” God spoke, and it was done. “By faith we understand that the worlds have been framed by the word of God” (Heb. 11:3).

“… It is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6). Paul’s argument is that the same God who called light out of darkness in the beginning, de- monstrated how weighty and mighty his word is, by giving the revelation of his gospel of salvation. We dare not ignore nor belittle it.

The force of God’s word is well documented in the Bible. The gospel is God’s power to save (Rom. 1:16). Still, some misguided souls call it “the mere word” and “the dead letter.” Those who faithfully follow the teaching of the Bible are called strict constructionists and legalists. These terms are used in derision and are not unlike the Jews’ calling Jesus a Samaritan to disgrace him. Jesus set the proper response pattern for us when he discounted their slap by saying they dishonored him and pointed out that he was doing his Father’s will, but they were not so disposed. The apostle argues we do not handle the word of God deceitfully. ..The gods of this world blind the minds of the unbelieving to prevent them from seeing the light of the gospel of the glory of Christ…We have this treasure in earthen vessels, that the exceeding greatness of the power may be of God” (2 Cor. 4:1-7). He calls the scriptures “the word of God…the gospel of the glory of Christ…a treasure…an exceeding great power.”

We do not war according to the flesh, but “casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ; and being in readiness to avenge all disobedience, when your obedience shall be made full” (2 Cor. 10:5-6).

Our obedience is to be full, complete, perfect. It is the Comforter—the Holy Spirit—who gives to us divine revelation. “Wherefore, even as the Holy Spirit saith, Today if ye shall hear his voice” (Heb. 3:7). “Brethren, it was needful that the scripture should be fulfilled, which the Holy Spirit spake before by the mouth of David concerning Judas” (Acts 1:16). “The Spirit of Jehovah spake by me, And his word was upon my tongue” (2 Sam. 23:2). “But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons” (1 Tim. 4:1).

The word of truth revealed by the Holy Spirit is sufficient and adequate to make sinners acceptable to God. We are not to follow the ambiguous leadings of doubtful feelings but are to submit to the absolute standard of scripture inspired of God.

“Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4).

“Thy will be done, as in heaven, so on earth” (Matt. 6:10).

“The law of Jehovah is perfect, restoring the soul: The testimony of Jehovah is sure, making wise the simple” (Psalms 19:7).

“For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope” (Rom. 15:4).

“And that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus. Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness. That the man of God may be complete, furnished completely unto every good work” (2 Tim. 3:15-17)

“It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, are life” (John 6:63).

“For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death” (Rom. 8:2).

“But he that looketh into the perfect law, the law of liberty, and so continueth, being not a hearer that forgetteth but a doer that worketh, this man shall be blessed in his doing” (James 1:25).

“For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart” (Heb. 4:12).

“But be ye doers of the word, and not hearers only, deluding your own selves” (James 1:22).

“Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures” (James 1:18).

“Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren, love one another from the heart fervently: having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth forever, For, all flesh is as grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower falleth: But the word of the Lord abideth for ever. And this is the word of good tidings which was preached unto you” (1 Peter 1:22-25).

“For seeing that in the wisdom of God the world through its wisdom knew not God, it was God’s good pleasure through the foolishness of the preaching to save them that believe” (1 Cor. 1:21).

“Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls” (James 1:21).

John the Baptist and Jesus of Nazareth finished their God-given assignments through the power of words. The overriding importance of the message is prominent in the God-given scriptures (writings). As we look at the work of the Holy Spirit in the lives of the apostles of Jesus, certain disciples in the first century, and all the saved, we will understand more fully the Spirit’s work of revealing, confirming, and protecting the plan of salvation as given in the new covenant.

“Now I commend you to God, and to the word of his grace, which is able to build you up, and to give {you} the inheritance among all them that are sanctified” (Acts 20:32).

Vol. 107, No. 02

A basic understanding of the true nature of our God can come only from the Bible. Our ideas of him develop over years of spiritual growth. If our fundamental understanding is wrong, we will never come to an adequate appreciation of what he requires of us. The following simple thoughts seem helpful in searching for deeper insight from the scriptures. See if you agree.

The Godhead

A clear, simple concept of the God of the Bible is essential to the proper faith and practice of the religion of Christ. The Hebrew word translated God (Elohim) in Genesis 1:1 is plural in number. It shows plurality in the persons of God. The New Testament also presents the same idea (John 1:1-14).

We ought not to think that the Godhead is like unto gold or silver or stone, graven by art and man’s device (Acts 17:29). Material representations of the Divine Being are idolatry (Exodus 20:4-6). God is spirit and we must not allow ourselves to think otherwise (John 4:24).

God (Elohim) has revealed himself as three persons. Each one in the Godhead is a distinct person but always one in action, thought, and purpose with the other two in the Godhead. These three persons always moved in perfect unity, with each having a specific identity and work apart from the others.

The Father is the designer. The Son, (also designated the Word) is the executor. The Holy Ghost is the organizer. When we read of God in the Bible, it always helps to have these basic thoughts in mind: God, the Father, as Designer; God, the Son, as Executor; God, the Holy Ghost, as Organizer.

We see these three in the redemption of mankind. A proper understanding of their individual roles in this divine plan is essential to overcoming the often confusing and always conflicting denominational doctrines so prevalent today.

Our God in Redemption

We would expect to see the same unity of purpose and the definite assigned work in the revelation and enforcing of the scheme of redemption. The Father is the designer, the planner (Eph. 3:11; II Tim. 1:9). It was his eternal purpose. It was his grace and it was to be expressed in his gospel (Titus 2:11).

The Son is the one who executes by taking the form of a man (John 1:14) and dying on the cross to save all mankind (I Tim. 1:15). The Holy Ghost then did his divine part by revealing the reasonable and orderly plan in the New Testament. He did this by inspiring the apostles of Jesus.

Jesus gave the promise of the Father (infallible guidance) to his chosen apostles just before returning to the Father (John 14:25-26; Acts 1:4-9). The Comforter was to guide them into all truth. This he did. He then confirmed the word with gifts of signs and wonders and with divers miracles (Hebrews 2:1-4). The person of the Holy Ghost is always in the masculine gender (he or him). He is always singular in number. He revealed the word of God but he is not that word. The Holy Ghost has great influence but he is not merely an influence. The Holy Spirit is not some sort of “glorified it.”

The Holy Spirit possesses all the divine attributes equally with God, the Father and God, the Son. He is co-eternal, omnipresent, omnipotent, and omniscient. He is a person of the Godhead.

The term Holy Ghost equates with the expression Holy Spirit. They mean the same. The two English words translate one Greek word. He is a person and always functions as a person. He can be grieved (Eph. 4:30). The Holy Ghost or Holy Spirit is one person the same as God, the Father, and Jesus Christ, the Son are individual persons (Eph. 4:1-4).

Just as one individual cannot dwell literally within another person, so neither God the Father, Christ the Son, nor the Holy Spirit dwells in us personally. Such divine indwelling is a beautiful expression pointing to the closeness of our relationship to them. When one misapplies these scriptures by making them literal, he not only comes up with conflicting and confusing denominational doctrines but deprives himself of the real beauty of the revelation! The indwelling of the Godhead can only be effected by the words of the Eternal One. When this word is in the heart of the sincere individual it is God dwelling in us and we in him!

God dwells in us. Christ dwells in us. The Holy Spirit dwells in us. We dwell in them, that close! Such a close relationship is described by this beautiful and satisfying figure of speech. Other figures express the close relationship, such as we walk with him; he leads us; we are his sons and daughters. These physical, worldly images are descriptive of the spiritual. Our God is spirit (John 4:24). If any one of them is taken literally, that conveys an unreasonable idea leading to confusion and often unwholesome superstition. Do not allow this to happen to you.

The topic above should cause one’s mind to focus on some precise areas. Naturally, the blood of Christ implies thoughts of the “incarnation” of Christ (that Christ took on the form of man, while all God, and, thus, had blood coursing through His veins; Philippians 2:8). The blood of Christ further educes from one’s thoughts the atonement Christ made for all mankind through the shedding of His blood at the cross (cf. Hebrews 9:12-14). The blood of Christ also elicits reflection upon the suffering and death of the sinless man from Nazareth (1 Peter 2:24). And on one might reflect.

The phrase, the blood of Christ, appears verbatim in the New Testament in four verses. With each reference one finds important lessons about the function and significance of His blood. Christ’s blood is central in the Father’s plan of salvation and life within His favor. What does the blood of Christ bring to needy man?

The Blood Of Christ Brings Redemption (1 Peter 1:19)

In 1 Peter 1, one sees the inspired apostle speaking to persecuted (1), predestined (2), purified (2), and pliant (2) people of God. What would cause a Christian to suffer wrong for doing right? What would cause a Christian to search out from the scriptures the terms of election, accept the terms of pardon, and follow the terms of Christian living? Simply, an understanding of redemption.

Perhaps the verse most loved and quoted is John 3:16. Yet, so beknown and familiar, this verse is sorely misunderstood and underapplied. Jesus, the speaker of the words recorded in this verse, foretells the act of redemption. With His divine foreknowledge, Christ understood that the gift of the Father’s only begotten Son (Himself) meant the shedding of His blood at Calvary. The purpose of that shed blood, He knew, was to redeem the lost race of man from the power and hopelessness of sin. Paul says, “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons” (Galatians 4:4,5). By inspiration, Paul reinforces this with Titus (Titus 2:14).

The Blood OF Christ Brings Removal (Hebrews 9:14)

The King James Version uses, in this verse, the word “purge” in translating the effect of the blood of Christ upon the conscience of one to whom that blood is applied. Purge means “to purify, especially of sin, guilt, or defilement” (The American Heritage Concise Dictionary, 1994). Thayer shows the original word translated “purge” in this verse means “free from the guilt of sin” (The New Thayer’s Greek-English Lexicon, 312). Clearly, the Spirit-guided writer of Hebrews speaks of the effect of the applied blood of the Savior. The audience of Hebrews, of which modern man is a part, needs some agent to remove the guilt of sin (dead works) from their lives. The blood of Christ is that agent. For the agent to be effective (to do the job it was intended to do), one must come in contact with it. Where does one come in contact with the blood?

Jesus shed His blood when He died (John 19:34). Paul writes “that so many of us as were baptized into Jesus Christ were baptized into his death” (Romans 6:3). One cannot literally go over to Jerusalem to a hill called Mt. Calvary and find the man Jesus bleeding to death on a cross. Furthermore, because one cannot do this, one cannot in some literal way reach up to Him and take some of His shed blood and apply it to himself. Thus, there is no literal, physical way for today’s man or woman to contact the actual, shed blood of our Lord.

Yet, Revelation 1:5 reveals that Christ, on His cross, washed us from our sins in His shed blood. God would not allow His Son to shed His life-blood and then provide no means for mankind to contact that blood in some way. And, there is a way and only one way. In identifical terminology, Acts 22:16 says that baptism washes away sins. In summation, Christ shed His blood in His death. We are buried with Christ in baptism. Christ washed our sins with His blood. We wash away our sins in the act of baptism. The blood of Christ and baptism, inseparably joined, remove the sins of those who recognize and submit to the authority of Christ in being baptized for the remission of sins (Acts 2:38; 1 Peter 3:21).

The Blood Of Christ Brings Return (Ephesians 2:13)

At the creation of man, there was no need for means whereby man could return to a right relationship with Jehovah. The idea in Ephesians 2 that, specifically here, the Gentiles were “far off” implies the need to return. How could they come back to God? Paul stresses the fact that Christ’s blood was the only means whereby reconciliation could be made. Thus, Paul penned the glorious fact that Christ ” made peace through the blood of his cross, by him to reconcile all things unto himself” (Colossians 1:20). As if an inseparable gulf was crossed by Adam and Eve through their sinning at Eden, that gap of sin separated man from God (cf. Isaiah 59:1,2; Note: This is not to suggest that all inherit Adam’s sin– the false idea of Hereditary Depravity — but rather that through Adam sin entered the world, Romans 5:17, and, consequently, all have sinned, Romans 3:23). Not with acts of goodness or meritorious works could man ever earn his salvation (Titus 3:5). Yet, there are conditions that God expects man to meet in order to have past sins forgiven and the restoration of a right relationship with the Father (Titus 2:12; Hebrews 5:9; Ephesians 2:8). By shedding His blood, Christ paved a road of return (i.e., the “narrow road” of Matthew 7:13,14) to take us back to God. There was no access before and without Him and after sin was in the world (cf. 1 Timothy 2:5; John 14:6). How did Christ effect this return with His blood?

He took the first, old covenant God made with Moses and Israel out of the way by dying on the cross (Ephesians 2:12,14-15). He placed all believers in the faith into one body [the church](Ephesians 2:14,15,16; 4:4). He provided the message of reconciliation in commissioning the preached word to all men (Ephesians 2:17; Acts 1:8). He opened the avenue of prayer by His death on the cross, encouraging petitioning the Father to enhance our relationship with Him (Ephesians 2:18). He sets aside a place in the Kingdom [the church] for all the faithful obedient into which all spiritual blessings flow (Ephesians 2:19-22; 1:3; Matthew 16:18-19). To all who obey the commandments of God relative to entrance into His church, reconciliation and return to God are provided.

The Blood Of Christ Brings Remembrance (1 Corinthians 10:16)

As Eden shows the importance God stressed in mankind before the cross to anticipate that great event, this verse shows the importance God stresses in mankind after the cross remembering it. Those washed in the blood of Christ, contacted in baptism, are added to the church (Acts 2:41-47). Therein, those added [Christians] are governed by the Word of God in worship and conduct. A vital part of New Testament worship is the weekly participation in the Lord’s Supper (Acts 20:7). Why has God authorized that Christians do so, and with such frequency?

The answer is “communion.” In connection with the Lord’s Supper, this word is translated “communion” only once in the New Testament. Yet, the original word from which it is translated is koininia, among the most recognized of all Greek words even among those who have little knowledge of that language. Most often, koininia is translated “fellowship.” “Fellowship” is also employed by the inspired New Testament writers to make reference to the “Memorial Feast.” The apostles and early Christians continued steadfastly in the fellowship of the Lord’s Supper (Acts 2:42). The fellowship of the Lord’s Supper was not to be defiled by the presence of idolatry at Corinth (1 Corinthians 10:20), but rather the communion was to be exclusively with the Lord.

In 1 Corinthians 10:16, Paul stresses that there is communion. That fellowship is with the blood of Christ, which suggests a multitude of things. First, the blood of Christ places one into the one body (the church– Colossians 1:18)(Acts 20:28). Therefore, the fellowship of the Lord’s Supper involves corporate (collective) activity. Together, children of God are drawn closer to one another remembering the Savior whose blood purchased them from sin. This communion, then, is a means of expressing encouragement and thanksgiving together as the redeemed. The Lord’s Supper cannot, then, have significance to those not members of the body as there is no celebration and fellowship with Christians. Also, the Lord’s Supper provides a communion between the individual Christian and his Lord. Thus, Paul instructs each to “examine himself” (1 Corinthians 11:28). None other can obey the command of self-examination and remembrance for another in the Lord’s Supper or in any spiritual matter. Yet, the Lord’s Supper is special because of both the sharing with others and the individual responsibility. As an institution, the Lord’s Supper is, in both regards, a crucial means whereby Christians remember the sacrifice, suffering, and death of Christ in shedding His blood on the tree.

The blood of Christ purchased man’s pardon (1 Peter 1:19). The blood of Christ purges man’s conscience (Hebrews 9:14). The blood of Christ propels man closer to God (Ephesians 2:13). The blood of Christ provides recollection of atonement (1 Corinthians 10:16). His blood was important in prophesy (Isaiah 53:3-5). His blood was important in physicality (John 19:34). His blood is important in perusal (Matthew 26:28; 1 Corinthians 11:28).

Vol. 106, No. 08

“And be not drunk with wine, wherein is excess; but be filled with the Spirit” (Eph. 5:18). Paul gives two commands in this verse. (1) Be not drunk with wine and (2) be filled with the Spirit. The first command demands a life of sobriety. The second command is generally misunderstood.

There are two possible explanations of the meaning of, “be filled with the Spirit.” (1) It is a command to be filled with the actual Person of the Holy Spirit, or (2) It is a command to be filled with the Spirit’s teaching. Let us consider these views:

If the Spirit actually lives personally in the believer beginning at baptism (Acts 2:38), why would Paul command Christians to be “filled” with the Spirit? If the Spirit personally dwells in the saved person from the time of baptism, what role would the Christian have, then, in being filled with the Spirit?

If the Holy Spirit personally lives in the child of God personally at baptism, are there degrees or measures of the personal Holy Spirit abiding personally in the Christian? Is each individual Christian commanded to increase this initial measure of the Spirit until he becomes “filled” with the Spirit?

Brother Guy N. Woods’ chart graphically shows the parallel between Eph. 5:18-19 and Col. 3:16:

Ephesians 5:18

“Be filled with the Spirit.. ..speaking in psalms, hymns and spiritual songs….”

“Be filled” present imperative. Keep on being filled! Daily filling–not a one-time experience following baptism.

Colossians 3:16

“Let the word of Christ dwell in you richly. …teaching in psalms, hymns and spiritual songs….”

How filled!

Fill (Pleero)–Bagster: to pervade with an influence fully, possesses fully (Eph. 5:18).

Please note Bagster’s definition of the Greek Pleero (Fill) is to be filled with an influence. For one to “let the word of Christ dwell in” him “richly” is for him to “be filled with the Spirit.”

It is true that the Spirit is not a mere influence. Still, the Bible frequently uses a figure of speech (synecdoche) where a part is put for the whole, or where the whole is put for a part. Here, the word Spirit is used for the Spirit’s influence through the teaching of the word of Christ.

This rich dwelling of the Spirit through the word results in “speaking in psalms, hymns and spiritual songs” or “teaching and admonishing one another.” One does not speak in psalms, hymns and spiritual songs as the result of being filled with the literal Person of the Holy Spirit. If so, then such singing would be the work of the Spirit, and all such teaching would be inspired. The Spirit influences people today only through the once-for-all delivered faith—the Word of Truth.

Which agrees with sound reason and with Scripture, to say (1) that being filled with the personal Spirit results from a command to do so, or (2) that being filled with the Spirit results from being obedient to commands of the Spirit and thus being filled with the Spirit’s teaching?

A study of Colossians 3:16 and Ephesians 5:18-19 shows that the singing of psalms, hymns and spiritual songs is the result of being “filled with the teaching of the Spirit,” or letting “the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God.”

I. Introduction.
A. “And as they were eating, Jesus took bread, and blessed, and
brake it; and he gave to the disciples, and said, Take, eat;
this is my body. And he took a cup, and gave thanks, and gave
to them, saying, Drink ye all of it; for this is my blood of
the covenant, which is poured out for many unto remission of
sins. But I say unto you, I shall not drink henceforth of
this fruit of the vine, until that day when I drink it new
with you in my Father’s kingdom” (Matt. 26:26-29).
B. The Lord’s Supper was instituted during a Passover Feast.
1. Passover was observed with unleavened bread.
(a) “Seven days shall ye eat unleavened bread; even the
first day ye shall put away leaven out of your
houses: for whosoever eateth leavened bread from the
first day until the seventh day, that soul shall be
cut off from Israel” (Exodus 12:15).
2. The juice of the grape, or fruit of the vine, was also on
the Passover table.
(a) “But I say unto you, I shall not drink henceforth of
this fruit of the vine, until that day when I drink
it new with you in my Father’s kingdom” (Matt.
26:29).
3. The bread represents the body of Jesus; the grape juice
represents his blood.
(a) It is basic to understanding language to regard every
statement as literal unless the context requires a
figurative application.
(b) Jesus said many things that are figurative: “I am
the door…I am the vine…I am the bread of life…I
am the water of life.”
(c) When Jesus said of the cup containing the fruit of
the vine, “this is my blood of the covenant,” and when
he said of the bread, “this is my body,” he obviously
did not mean literal blood and literal flesh. He was
present with them in the flesh. They had to
understand he was saying the bread is symbolic of my
body, the fruit of the vine is symbolic of my blood.
II. Essentials of the Lord’s Supper.
A. The time of observance.
1. First century disciples assembled regularly on the first
day of the week to worship.
(a) “Not forsaking our own assembling together, as the
custom of some is, but exhorting one another; and so
much the more, as ye see the day drawing nigh” (Heb.
10:25).
(b) “Upon the first day of the week let each one of you
lay by him in store, as he may prosper, that no
collections be made when I come” (1 Cor. 16:2).
(c) “And upon the first day of the week, when we were
gathered together to break bread, Paul discoursed
with them, intending to depart on the morrow; and
prolonged his speech until midnight” (Acts 20:7).
2. Since the first day of the week is the day of worship,
and since the Lord’s Supper is a part of worship, it
follows that the Lord’s Supper is to be observed on the
first day of the week. Acts 20:7 shows this was the
practice of the early church.
B. Who may partake?
1. “For I received of the Lord that which also I delivered
unto you, that the Lord Jesus in the night in which he
was betrayed took bread; and when he had given thanks, he
brake it, and said, This is my body, which is for you:
this do in remembrance of me. In like manner also the
cup, after supper, saying, This cup is the new covenant
in my blood: this do, as often as ye drink it, in
remembrance of me. For as often as ye eat this bread,
and drink the cup, ye proclaim the Lord’s death till he
come. Wherefore whosoever shall eat the bread or drink
the cup of the Lord in an unworthy manner, shall be
guilty of the body and the blood of the Lord. But let a
man prove himself, and so let him eat of the bread, and
drink of the cup. For he that eateth and drinketh,
eateth and drinketh judgment unto himself, if he discern
not the body” (1 Cor. 11:26-29).
(a) Each person is to examine or prove himself, and so
eat of the bread and drink of the cup.
(b) The fruit of the vine or the cup is Jesus’ blood of
the covenant. A person who is not in a covenant
relationship with Jesus is not a proper candidate to
partake of the cup or eat the bread.
2. “The cup of blessing which we bless, is it not a
communion of the blood of Christ? The bread which we
break, is it not a communion of the body of Christ?
seeing that we, who are many, are one bread, one body:
for we are all partake of the one bread”
(1 Cor. 10:16-17).
(a) No person can discern the body of Jesus who has not
obeyed the conditions of pardon given in the New
Testament.
3. To discern the body and blood of Jesus and, therefore, to
partake in a worthy manner, one must have the right
attitude toward the supper. A part of that attitude is to
know ourselves to be unworthy; only then can we partake
in a worthy manner.
4. Still, each person is to prove himself, and then eat and
drink.
C. The communion is not the most important part of the worship
(one of God’s commands is not more important than another)
but it is the centerpiece of our worship.
1. In all worship we must have proper feelings of piety and
devotion.

EIGHT STEPS TO GREATER SENSITIVITY

Vol. 106, No. 06

Jesus was the most sensitive person who ever walked the face of this earth. There have been many great heroes, great debaters, great scholars, and great orators, but how many people do you know who are great in their sensitivity? Many a church split, fuss, or wrangle would be solved were everyone more sensitive to each other. Jesus exhibited his sensitivity in at least eight ways.

He considered the physical needs of others:

And Jesus called unto him his disciples, and said, I have compassion on the multitude, because they continue with me now three days and have nothing to eat: and I would not send them away fasting, lest haply they faint on the way. And the disciples say unto him, Whence should we have so many loaves in a desert place as to fill so great a multitude? And Jesus said unto them, How many loaves have ye? And they said, Seven, and a few small fishes. And he commanded the multitude to sit down on the ground; and he took the seven loaves and the fishes; and he gave thanks and brake, and gave to the disciples, and the disciples to the multitudes. And they all ate, and were filled: and they took up that which remained over of the broken pieces, seven baskets full. And they that did eat were four thousand men, besides women and children. And he sent away the multitudes, and entered into the boat, and came into the borders of Magadan (Matt. 15:32-39).

Jesus taught that we should be willing to forgive others of their shortcoming seventy times seven:

Then came Peter and said to him, Lord, how oft shall my brother sin against me, and I forgive him? until seven times? Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven. Therefore is the kingdom of heaven likened unto a certain king, who would make a reckoning with his servants. And when he had begun to reckon, one was brought unto him, that owed him ten thousand talents. But forasmuch as he had not wherewith to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all. And the lord of that servant, being moved with compassion, released him, and forgave him the debt. But that servant went out, and found one of his fellow-servants, who owed him a hundred shillings: and he laid hold on him, and took him by the throat, saying, Pay what thou owest. So his fellow-servant fell down and besought him, saying, Have patience with me, and I will pay thee. And he would not: but went and cast him into prison, till he should pay that which was due. So when his fellow-servants saw what was done, they were exceeding sorry, and came and told unto their lord all that was done. Then his lord called him unto him, and saith to him, Thou wicked servant, I forgave thee all that debt, because thou besoughtest me: shouldest not thou also have had mercy on thy fellow-servant, even as I had mercy on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due. So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts (Matt. 18:21-35).

Jesus considered the spiritual needs of others— even when they were not interested:

O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord (Matt. 23:37-39).

Jesus taught that we should do what we could to solve the obvious problems of others:

And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? And he said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, desiring to justify himself, said unto Jesus, And who is my neighbor? Jesus made answer and said, A certain man was going down from Jerusalem to Jericho; and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side. And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compassion, and came to him, and bound up his wounds, pouring on them oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him. And on the morrow he took out two shillings, and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee. Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers? And he said, He that showed mercy on him. And Jesus said unto him, Go, and do thou likewise (Luke 10:25-37).

Jesus taught that sensitivity is often met by insensitivity:

And it came to pass, as they were on the way to Jerusalem, that he was passing along the borders of Samaria and Galilee. And as he entered into a certain village, there met him ten men that were lepers, who stood afar off: and they lifted up their voices, saying, Jesus, Master, Have mercy on us. And when he saw them, he said unto them, Go and show yourselves unto the priests. And it came to pass, as they went, they were cleansed. And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God; and he fell upon his face at his feet, giving him thanks: and he was a Samaritan. And Jesus answering said, Were not the ten cleansed? but where are the nine? Were there none found that returned to give glory to God, save this stranger? And he said unto him, Arise, and go thy way: thy faith hath made thee whole (Luke 17:11-19).

Jesus taught that we should accept those who were unacceptable to much of society:

And they come to Jericho: and as he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the way side. And when he heard that it was Jesus the Nazarene, he began to cry out, and say, Jesus, thou son of David, have mercy on me. And many rebuked him, that he should hold his peace: but he cried out the more a great deal, Thou son of David, have mercy on me. And Jesus stood still, and said, Call ye him. And they call the blind man, saying unto him, Be of good cheer: rise, he calleth thee. And he, casting away his garment, sprang up, and came to Jesus. And Jesus answered him, and said, What wilt thou that I should do unto thee? And the blind man said unto him, Rabboni, that I may receive my sight. And Jesus said unto him, Go thy way; thy faith hath made thee whole. And straightway he received his sight, and followed him in the way (Mark 10:46-52).

Jesus was blind to social restraints, and treated all people as real people:

So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph: and Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus by the well. It was about the sixth hour. There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. For his disciples were gone away into the city to buy food. The Samaritan woman therefore saith unto him, How is it that thou, being a Jew, askest drink of me, who am a Samaritan woman? (For Jews have no dealings with Samaritans.) Jesus answered and said unto unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: whence then hast thou that living water? Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his sons, and his cattle? Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life. The woman saith unto him, Sir, give me this water, that I thirst not, neither come all the way hither to draw. Jesus saith unto her, Go, call thy husband, and come hither. The woman answered and said unto him, I have no husband. Jesus saith unto her,Thou saidst well, I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: this hast thou said truly. The woman saith unto him, Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father. Ye worship that which ye know not: we worship that which we know; for salvation is from the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshippers. God is a Spirit: and they that worship him must worship in spirit and truth. The woman saith unto him, I know that Messiah cometh (he that is called Christ): when he is come, he will declare unto us all things. Jesus saith unto her, I that speak unto thee am he (John 4:1-26).

Jesus said to always put God and others first; that way, we’ll never get in our way.

But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. And one of them, a lawyer, asked him a question, trying him: Teacher, which is the great commandment in the law? And he said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the great and first commandment. And a second like unto it is this, Thou shalt love thy neighbor as thyself. On these two commandments the whole law hangeth, and the prophets (Matt. 22:34-40).

These eight steps are simple, yet profound. Brethren, be more sensitive to the needs of those around us, try to be like Jesus!

Vol. 106, No. 06

The idea of babies being born in sin is foreign to the Bible. Babies do not inherit sin from their parents.

“The soul that sinneth, It shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him” (Ezek. 18:20).

Children are born in a perfect state. “Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee” (Ezek. 28:15). Jesus said that unless we humble ourselves and become as little children, we cannot enter the kingdom of heaven (Matt. 18:1-4).

Among the denominations that teach this false doctrine the misuse of Psalm 51:5 is predominant. That verse says, “Behold, I was shapen in iniquity: and in sin did my mother conceive me.” Some modern versions mistranslate the phrase “I was born a sinner.”

There is a vast difference in the meaning of the translations. In the King James and American Standard the mother did the sinning, but, in the New International for instance, it was the baby that was the sinner! The older versions are correct.

We know this in two ways. First, the original language states it emphatically, as do the King James and American Standard. Second, since the Bible does not contradict itself, and verses such as Ezekiel 18:20; 28:15; and Matthew 18:1-4 teach that babies are not born sinners, the statement that a baby was born in sin cannot be true.

One might ask, if that is not the meaning of Psalm 51:5, then what can it mean? First, it is a Repentance Psalm. David committed adultery and murder (2 Sam. 11:1-27). He said, “my sin is ever before me” (Ps. 51:3). Because of his terrible guilt, he felt he had been sinning so long he couldn’t remember when he started.

There is another scriptural explanation for this. Deuteronomy 23:3 says, “An Ammonite or Moabite shall not enter into the congregation of the Lord; even to his tenth generation shall he not enter into the congregation of the Lord.” In Ruth 1:4 we find two Israelite men marrying Moabite women, one of which was Ruth. Ruth was the great-grandmother of the author of Psalm 51—David!. He was within “ten generations” of a Moabite! That may be why he said, “in sin did my mother conceive me.”

There has never been a baby that believed (Mark 16:16). There has never been a baby that repented (Acts 2:38). There has never been a baby who had his sins washed away (Acts 22:16), because there has never been a baby that sinned!

Vol. 106, No. 05

A necessary question is, What is Scriptural authority? Sometimes people who ask this mean, where is this or that specifically mentioned in the Bible as approved of God?

The truth is some things are authorized by the New Testament that are not specifically named. This brings up the subject of the two kinds of authorization found in the New Testament.

First: specific authorization is a given practice named with God’s approval. Many examples can be cited, such as going into all the world with the gospel (Mark 16:16), assembling each first day of the week to partake of the Lord’s supper (Acts 20:7), and baptizing people in the name of Christ for the remission of sins (Acts 2:38).

Second: authorization permitting the use of arrangements not specifically mentioned in the Bible. For example automobiles are not mentioned in Mark 16:16, but are authorized in obeying the command to go into all the world with the Gospel? A plate is not mentioned for serving the bread of the Lord’s supper, but is it allowable?

For a thing to be generally authorized there must be behind it the implementing of some specific command. A thing resting upon generic authority must not conflict with any other precept of Scripture. Using a car to preach the Gospel is scriptural, but one may not steal a car in order to preach the gospel.

Building a church building rests upon generic authority and not specific authority. The command to assemble (Heb. 10:25) implies a place to assemble, whether borrowed, rented, or purchased.

Many things about a church building fall in the realm of generic authority. Restrooms, water fountains, carpet on the floor, padding on the pews, ceiling fans and other things fall into this category.

The use to which property of a local church can be put is in this realm. Who is to decide such matters? The obvious answer is the elders. Elders have oversight of every optional part of the work and activity of the local congregation (Heb. 13:17).

Elder’s authority does not extend to releasing what Christ has bound or binding what He has released (Matt. 16:19-20). The Lord has made all the spiritual law men need (2 Tim. 2:15), and He has left it with us in His “perfect law of liberty” to implement his teaching.

Elders, like every child of God, must protect against false teachers, and keep the church faithful to the law of Christ (Acts 20:28-30). Elders have oversight of the policy and programs of the local church. They determine what will be done in matters of generic authority.

Electricity and plumbing in the building; eating a meal on the church premises; whether one or more gospel meetings per year; whether to have a lecture- ship every year and what subjects to study, and the speakers; whether to publish a book and audio and video tapes with which to preserve the messages for further reflection and wider distribution all fall into this category—all are matters of general authority, but authority nonetheless.

The specific authority for a lectureship, publication of a book, and tape recordings of the messages are found in the command to preach the Gospel to the whole creation (Mark 16:16). If such lectureships have solid authority, and if the reproduction of the messages by print and tape rests upon solid authority, then it must follow that distribution of said materials also rests upon solid authority.

If it is right to produce such materials for the Gospel on church property, is it right to sell such, for a fair price, on the same property?

The same general authority authorizing a church building, water, electricity, and gas, authorize the making and distribution of sound Gospel materials for the information of saints. Is the church supporting private business when the plumbing fails, and the plumber makes repairs for which the church pays? A plumber is not expected to clean out the sewer lines for nothing!

Some think a thing is all right as long as it is small, but when it is big it is wrong. Question: how big is big, and by whose judgment? Such a person is a law maker for God!

Another point relating to littleness/bigness. Neither size nor quantity has anything to do with the rightness or wrongness of a matter of judgment. If it is not wrong for an eldership to decide to install a refrigerated drinking fountain in the church building, then it is not wrong to install a refrigerator in a church building. The size of the thing has nothing to do with it! If it is wrong for people to eat bread and fish in the church building, then it is wrong for the church to install a drinking fountain. Conversely, if it is right to install a drinking fountain, it is right to eat bread and fish (or even chicken) in the church building.

Vol. 106, No 05

There is an enormous difference between affirming (1) that salvation is by grace and (2) that salvation is by grace only. The difference is of great importance.

Recently, I saw an article written by a brother in Christ which alleges that it “is a scandalous and outrageous lie to teach that salvation arises from human activity. We do not contribute one whit to our salvation.” (Rubel Shelly, “Love Lines,” October 31, 1990; Woodmont Hills Bulletin, Nashville. p. 3.)

It is quite serious to charge brethren with lying.

These statements remind me of the booklet (Sam Morris, Do A Christian’s Sins Damn His Soul? [Sic] [No publisher or date indicated], pp. 1-2, written by a Baptist preacher) which affirms that all of the deeds which one may do in obedience to the Gospel of Christ “will not make his soul one whit safer.” In so saying, he taught that loving obedience to Jesus Christ has nothing whatever to do with his becoming a Christian or, finally, with his going to Heaven when Jesus comes again to judge the world.

In regard to the sins which one may commit, the same booklet teaches that “all the sins he may commit from idolatry to murder will not make his soul in any more danger. The justification of the human soul is through the atonement of Christ and not through the efforts of man. The way a man lives has nothing whatever to do with the salvation of his soul” (emphasis mine. TBW).

Let us compare these two statements.

The Baptist said: “The way a man lives has nothing whatever to do with the salvation of his soul.”

Our brother said: “We do not contribute one whit to our salvation” and that it is an “outrageous lie to teach that salvation arises from human activity.”

How do the statements compare? Is there a significant difference between them? I aver that there is not.

They both teach salvation by grace only.

Our brother taught that it is an outrageous lie to teach that salvation “arises from human activity.”

The Baptist also taught that the way a man lives (this would include all of his thoughts and deeds) has nothing whatever to do with his salvation. So, this is a clear affirmation that after the moment when one believes in Christ. there is nothing he can do which would result in his eternal damnation. I even heard one Baptist preacher say. “Since I trusted Jesus as my personal Savior, I could not go to Hell even if I wanted to!” Also, during debates, I have heard Baptist preachers argue that John 6:28-29 teaches, not that man must do the believing, but that God does the believing for him.

Our brother eliminates all human activity from salvation. If he were right, then every human being will be saved, because God’s grace is offered to all men (Titus 2:11)! So, if this false doctrine really were true, then there would be no need for the preaching of the Gospel (all men would be saved without it, without ever hearing it, without ever believing it, without ever obeying it) either to become a Christian or in the living of the Christian life. May it be remembered, that the brother whom we are reviewing also taught that “good works are the fruit of salvation.” Given this doctrine, the things we do in becoming a Christian are not “good works.” This he teaches in spite of such passages as James 2:24-26.

In contradiction to our brother’s positions, the New Testament conditions both becoming a Christian and living a life which will result in eternal salvation on certain specified things. The Holy Spirit, in inspiring the writing of the New Testament, put the little word “if” before quite a number of conditions. Following are just a few of such passages: (1) Galatians 6:7-9: “… in due season we shall reap IF we faint not” (Gal. 6:7-9); (2) Hebrews 10:26: “For IF we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins” [emphases mine in the two preceding points]; (3) Galatians 1:6-9 clearly teaches that if any one preaches a gospel which is different from that of Christ, he will be under the curse of God.

There are many other passages which use “if” in this fashion. May all people be warned that there are works (acts of obedience which are required by Christ in the Gospel) which one must do in order to become a Christian. Also, there are works which one must do in order to go to Heaven when this life is over.

I want to lovingly affirm without reservation that no one can be saved without the grace of God—no one can earn his salvation. Every person who is saved is saved by grace! But—note this please—no one is saved by grace only! People are saved by the grace of God when by faith they obey the relevant instructions of Christ, who taught that only those who do the will of the Father will enter the kingdom of heaven (Matt. 7:21). Our brother contradicts Jesus, His Apostles, and His prophets.

It should be clear that while the works of man cannot earn the forgiving of even one sin, it is nevertheless the case that salvation by the grace of God is contingent on man’s faith in, and obedience to, the Lord Jesus Christ (Heb. 5:8-9).

James 2:24-26 and Revelation 2:10, among many other passages, ought to settle it for all of us: (1) those who live and die in faithfulness to the Gospel of Christ will be saved eternally and (2) those who live and die in unfaithfulness to the Gospel of Christ will be lost eternally (cf., James 2:24-26; Matt. 25:46).

One is saved by grace but faith also has a part (Eph. 2:8-9). But Christ says, through His word, that men are saved by works and not by faith only (James 2:24-26).

The seed of God (His word) must be both believed and obeyed (Luke 8:4-15). Each person is free either to stay in the “mudhole” of sin or, by faith and obedience, to get out of the “mudhole” of sin (2 Peter 2:20-22).

Again, I kindly suggest, that ought to settle the matter for all of us.