Overcoming Religious Hypocrisy
By Mark E. Larson

“Church is not for me, it is full of hypocrites.” Have you ever felt that way? Apparently, you are not alone. More and more people are citing religious hypocrisy as a major reason why they do not go to church. Turned off by the inconsistency of their “Christian” neighbors and the bad news reports of “Christian” leaders, people are rejecting the gospel, even blaspheming God (Rom. 2:21-24).

Though it may seem that religious hypocrisy is worse than it has ever been, it has in fact been a serious problem for a very long time. Jesus gave this warning: “Beware of the leaven of the Pharisees which is hypocrisy” (Luke 12:1b). Repeatedly, the Pharisees and scribes were rebuked by Jesus for

hypocrisy (Mat. 23). Jesus makes it clear that hypocrisy is an evil that if not repented of can cost a person their soul (Mat. 24:45-51). Jesus shares your disgust for religious hypocrisy!

Despite your disappointment, there is a way to overcome religious
hypocrisy. Not by accepting the status quo and becoming a hypocrite yourself. Not by rejecting religion altogether and becoming irreligious. Not by rejecting organized religion or church in order to be “spiritual” (as some define spirituality). Religious hypocrisy can be overcome by our faith in what the true religion of Christ is supposed to be. “This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress, and to keep oneself unstained by the world” (James 1:27, NASB).

Identifying the Problem of
Hypocrisy

Hypocrisy may be defined in short as: “Pretending to be something you are not and/or concealing what you really are.” The word comes from the Greek word hupokrisis—“the acting of a stage player” (Thayer). Acting in order to entertain in theater, television, and movies is expected, yet to put on an act in religion is deceitful and dishonest. Hypocrites essentially do the devil’s work under the guise of religion. “For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness; whose end shall be according to their deeds” (2 Cor. 11:13-15).

Religious hypocrisy can be placed into three major problem areas: Hypocritical devotion to the Lord (Mat. 7:21-23; 23:23); hypocritical worship of God (Mat. 6:5; Mark 7:6-8); and hypocritical judgment of others (Rom. 2:1-3). Unfortunately, all three run rampant in religion today. Perhaps this explains, in part, why attendance to church is at a all time low in our society (only about 40% of Americans claim to attend church on a regular basis).

The Search for Genuine Christianity

Sincerity: Opposite of hypocrisy is sincerity; genuine Christians will have a sincere love for God and a real interest in doing what is right (Phil. 1:9-11). The reason why such Christians are hard to come by is that most people are just faking their way through it. They pretend to be religious and put on airs so as to appear devout, yet fail to give their hearts to God (Mat. 23:25-28). So when you find a group of Christians who sincerely want to follow Christ, it is a wonderful blessing indeed! “And day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, praising God, and having favor with all the people. And the Lord was adding to their number day by day those who were being saved” (Acts 2:46-47).

Substance: Genuine Christianity is of substance, not superficial. Genuine churches of Christ and authentic Christians are built upon “the Rock” (i.e. the words of Christ—Luke 6:46-49).  Far too often, there is a phoniness among self-professed Christians - people “talking the talk, but not walking the walk” to follow in the footsteps of Jesus. How refreshing it is when you can be among brothers and sisters in Christ who take their walk with Christ seriously! “For I was very glad when brethren came and bore witness to your truth, that is, how you are walking in truth. I have no greater joy than this, to hear of my children walking in the truth” (3 John 3-4).  

Humble and Committed: You do not find genuine Christianity by finding a group of Christians who claim to be perfectly Christ-like in every way. In fact, a group that fails to be honest about their shortcomings is a warning sign of religious hypocrisy! (Luke 12:1-2). Genuine Christians are humble and honest about their mistakes while at the same time fully committed to serving Christ (e.g. 1 Tim. 1:12-16). While Christians give it their all, they also understand their need for grace along the way (1 John 1:8-10). With humility, they “walk in the light.”

Don’t let the hypocrisy of some send you on a never-ending search that leads to your downfall! Guard yourself against using the hypocrisy of some as an excuse not to take responsibility for your own commitment to Christ (2 Cor. 5:10). Strive to see the good in those, though not perfect, are doing their best to live the life of Christians and resolve to walk with them in unity of the truth! (Eph. 4:1-3).

Examine Yourself for Religious Hypocrisy. 

As much as we disdain hypocrisy in others, we need to take an honest look at ourselves (Mat. 7:1-5). Overcoming religious hypocrisy first begins by overcoming it in our own lives. Is the standard we hold for others in religious matters the standard that we hold for ourselves? Do we practice what we preach to others?

“Laying aside hypocrisy” is essential to our spiritual growth (1 Pet. 2:1-3). The goal is to eliminate hypocrisy altogether. Yet, clearly this is not achieved overnight. It is an ongoing process as we mature in Christ. Recognizing this is essential not only for our own spiritual growth, but also for our attitude toward fellow Christians who are working to improve. Understanding the challenge of being
consistent (Col. 3:17) instead of hypocritical is key to overcoming religious hypocrisy in ourselves as well as helping others to
overcome.

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After God's
Own Heart
By Joe Neil Clayton

After King Saul’s illicit sacrifice, Samuel solemnly told him, “But now your kingdom shall not continue; Jehovah has sought Him a man after His own heart, and Jehovah has appointed him to be prince over His people, because you have not kept that which Jehovah commanded you” (1 Samuel 13:14). In the New Testament, it is said that when God had removed Saul, “He raised up David to be their king; to whom also he bare witness and said, I have found David the son of Jesse, a man after My heart, who shall do all My will” (Acts 13:22). God counts a man to be molded after His own heart, therefore, when that man shows that his own will runs parallel with God’s.

When we examine the life of David, we discover several ways in which David submitted to the will of God. He was a man who was “ahead of his time” in morality and spirituality. Even though sin marred the perfection of his life, he still stands out as a prime example of faithfulness to the will of God. Good kings after him were extolled for their similarity to David (2 Chronicles 17:3-4), and bad kings were exposed in contrast to him (1 Kings 15:3). Thus, David’s obedience set a standard by which to judge his regal heirs.

In at least three different ways, David serves as an excellent example to us. First, he had confidence in the promises and the care of God. In the Law of Moses, God promised His obedient people “rains in their season” and “bread to the full.” There would be “peace in the land,...and none shall make you afraid.” Again, “You shall chase your enemies...five of you shall chase a hundred, and a hundred of you shall chase ten thousand” (Leviticus 26:3-8). David had no doubt but that this applied to him personally, for when he prepared to confront the giant Goliath, he could say in complete trust, “Jehovah that delivered me out of the hand of the paw of the lion...will deliver me out of the hand of this Philistine!” The giant boasted of a personal single-combat victory over David. But David boldly replied, “I will smite you, and take off your head...and I will give the dead bodies of the host of the Philistines this day unto the birds of the heavens” (1 Samuel 17:36-37, 45-47). Such confidence was not born of ignorance of God’s power.

In the second instance, David showed a godly heart by counting no one his enemy among his brethren. He knew the Law said, “You shall not hate your brother in your heart...You shall not take vengeance against the children of your people; but you shall love your neighbor as yourself” (Lev. 19:17-18). Consequently, when King Saul malignantly hunted him down, uttering murderous threats, David did not fall into the temptation to return that animosity. Instead, he professed his righteous and merciful attitude toward his enemy, because he was of the children of Israel, and “God’s anointed” (1 Sam. 24:1-19).

David’s adherence to the Law, in the third example, sees him fulfilling his vows.The Law of God was clear. “When you shall vow a vow unto Jehovah your God, you shall not be slack to pay it...” (Deut. 23:21-23). When David was a fugitive, Jonathan, the heir-apparent to the throne of Saul, would not interpret the set-backs suffered by David in the obvious light. He steadfastly professed the belief that David was destined to displace King Saul, and occupy the throne. Therefore, Jonathan made David promise to show kindness to his descendants. David vowed to honor Jonathan’s request.

Years of hiding, exile and civil war followed for David. Yet, when peace at last came to the nation, one of David’s first actions was to seek out Mephibosheth, the crippled son of Jonathan, the sole survivor of his famous father, and restore him to the honor that his vow required (1 Samuel 20:13-17, 2 Samuel 9:1-8). We should observe that God never deviates from His promises, and He expects His servants to have the same attitude.

Children of God who serve under the New Testament are likewise obligated to look to the character of God for a pattern of their own. They are to “put on the new man, that after God has been created in righteousness and holiness of truth” (Ephesians 4:22-24). By the way, they are also “created in Christ Jesus for good works” (Ephesians 2:10). Peter urges them, “...like as He who called you is holy, be ye yourselves also holy in all manner of living; because it is written, ‘You shall be holy; for I am holy’” (1 Peter 1:13-15). In a similar fashion, Christ teaches them, “Be merciful, even as your father is merciful” (Luke 6:36). Dozens of such references could be cited, but these should be sufficient to make us realize that God would have all Christians to be “filled unto all the fullness of God” (Eph. 3:14-19)

God still seeks men who are willing to be fashioned “after His own heart, who will do all of His will.” There are greater blessings in reserve for such men today that were given to King David. Who will seize them and husband them till eternity? Then, use God as a pattern, and fashion yourselves in His character!

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Misplaced Faith
By Edward O. Bragwell, Sr.

“... The genuineness of your faith, being more precious than gold that perishes,...” — 1 Peter 1:7

The Christian’s faith is too precious to be either destroyed or misdirected. Without it, it is impossible to please God. (Heb. 11:6). We must keep it and try to pass it on to our children (2 Tim. 1:5). Satan, through his agents, works day and night to weaken and destroy it. He abuses various legitimate disciplines of thought — science, philosophy, education and even religion — to try to undermine our confidence in the word of God, the source of our faith. 

Many institutions in society (educational, literary, broadcasting, theological, political, etc.), influenced by false philosophies, overtly and covertly attack our faith. This should challenge every saint, be he parent, teacher, preacher, elder or otherwise, to guard his faith and the faith of those under his influence. Only by diligent study and skillful use of the word of God can we counter these flagrant attacks upon our faith. The immeasurable power of the testimony of God, unadorned by human wisdom or fleshly might, is sufficient to create and sustain genuine faith. Paul, knowing this, determined to present the testimony of God in a way so that our faith “should not be in the wisdom of men but in the power of God.” Notice 1 Corinthians 2:1-5: “And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God. For I determined not to know anything among you except Jesus Christ and Him crucified. I was with you in weakness and fear, and in much trembling. And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God.”  

He not only warns against corrupting the word itself, he cautions against presenting it in a way that would focus one’s faith on the wisdom of this world, rather than on the intrinsic power of the gospel message. The testimony of God, of itself, even presented by “uneducated and untrained men” (Acts 4:13), is powerful enough to counter all adverse influences of the wise, mighty and noble of this world.  

Paul, unlike some of the other apostles, was neither uneducated nor untrained. (cf. Acts 22:3). He possibly had the best education available to a Jewish lad of that day. When it came to fleshly credentials and attainments, he could hold his own with the best. Read what he wrote in Phil. 3:4-8. 

“If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless. But what things were gain to me, these I have counted loss for Christ. But indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ.”  

However, the “excellence of the knowledge of Christ Jesus” meant more to him than all his fleshly credentials. His preaching and teaching were designed to draw attention to his knowledge of Christ rather than his fleshly wisdom, relationships and attainments. He encouraged others to do the same. He did not cater to those who desired wisdom, though he was capable of doing so had it been appropriate (1 Cor. 1:22). He even concedes that “not many wise according to the flesh, not many mighty, not many noble,” were called by his preaching. (1 Cor. 1:27). The bare testimony of God, without carnal enhancements, just did not appeal to their carnal minds. Yet, he showed no inclination to wrap it in carnal enticements in order to make it more appealing.  

If Satan cannot keep us from speaking the testimony of God, he will undermine the effectiveness of the gospel in a more subtle way. He will cause us to promote the truth in a way as to produce a misdirected faith. Carnal incentives are dangled before the public to do just that. It is easy to convince ourselves that such means are justified because of the end we believe they will produce. We tell ourselves that we can not get their attention with just the gospel unadorned by fleshly incentives. So, we will draw them in by carnal means, then give them the testimony of God.  

Churches use a variety of ways to appeal to carnal interests. Social and recreational activities are featured to impress and draw those who love organized parties and recreation. Well-known “Christian entertainers” are brought in to impress and draw fans of the entertainment world. Outstanding “Christian athletes” are featured to draw and impress sports fans. “Christian scientists” (not members of Christian Science denomination) are used to impress and draw the scientifically minded. They may even feature a “Christian philosopher” to draw and impress those interested in philosophy. Speakers’ high academic credentials are advertised to impress and draw the academically minded.  

What is wrong with all of this? Is it wrong for the church to use a speaker or teacher who is also an entertainer, or an athlete, or a scientist, or educator? Should we avoid using one with a bachelor’s, master’s, or doctor’s degree? No, on all counts, if he is a faithful Christian who speaks the “testimony of God”. His message is neither weakened nor strengthened by his fleshly credentials per se. I have good friends who fit into some of the above categories who are outstanding teachers and preachers of the word. It is when such fleshly credentials are displayed before the public in a effort to enhance one’s acceptability as a speaker of the gospel that causes us concern. This produces a subtle shift of emphasis away from faith in the divine revelation to faith in human wisdom.  

We are seeing more and more brethren emphasizing the fact that their speakers and teachers are scientists, educators, engineers, politicians, criminologists, sociologists, physicians, psychologists, sports figures, and holders of various academic degrees. Is this not an effort to attract the carnally minded? If it is not then pray tell me why advertise the fleshly credentials of speakers and teachers? It seems not to be enough anymore for one to simply know and be able to speak the truth in love on the subject under study. This has little appeal to carnal minds in and out of the church. One must be academically or technically trained and degreed in some field that the audience can at least remotely (sometimes very remotely) relate to his subject.  

A wiser and older preacher gave me some pretty good advise when I was a very young preacher still going to school. He told me to get all the higher education that I had sense enough to use. Then when I went out to preach to forget that I had it and try my best to keep the brethren from finding out. I still like that advice.  

If one will hear and accept Biblical truth on any subject from a Ph. D., a scientist, engineer, or an educator when he would not otherwise do so, his faith is misdirected. It stands in the wisdom of the men and not in the testimony and power of God. It stands in the carnal credentials of the messenger rather than the credibility of the message. This is the very thing that Paul sought to avoid in his preaching. Why? “That no flesh should glory in His presence” (1 Cor. 1: 29) and “that your faith should not be in the wisdom of men but in the power of God” (1 Cor. 2:5).  

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The Bible and Dinosaurs
By Don Martin

The word dinosaur, as such, is not found in the Bible. We must remember that man has named many of the animals today. The word dinosaur is associated with the Greek "dino," meaning terrible. There are animals named in the Bible concerning which we have no definite knowledge or identity (see "greyhound," Prov. 30: 31, more later). Another thing to remember is that the Bible never attempts to provide all the names Adam assigned to different animals or to describe in detail the host of land and water creatures God created (Gen. 1; 2).

Man's Fascination with Dinosaurs.

There is an obvious fascination with dinosaurs in America today. Some of this "obsession" perhaps has to do with the relatively new evidence that has been discovered regarding what man calls dinosaurs. Some of the interest, no doubt, is because it is believed such fossil evidence disproves the Bible and, some how, authenticates organic evolution.

Bible believers should not deny that large animals that are now extinct lived on the earth, call them dinosaurs, if you desire. I would not attempt to preclude even the possibility that there are many interesting animals extant that have not been discovered and classified by scientists.

The Mistakes of Paleontologists.

Paleontologists (those who study the fossil record) have not been without serious mistakes. For instance, one of the most famous dinosaurs, Brontosaurus (small head and huge body) that has been used to promote dinosaur interest never even existed. Brontosaurus' picture has been seen in just about every dinosaur book and museum for the last hundred years. The original discovery of Brontosaurus lacked the head. A skull located about four miles away was placed on the skeleton to make it complete. The skull actually belonged to Apatosaurus and the skeleton was a Diplodocus. Some scientists have made complete pictures of dinosaurs based on just a single bone or tooth. From such miniscule evidence, they have imagined great creatures, down to the color of their eyes and skin.

Why Did Dinosaurs Become Extinct?

Some have suggested a great meteorite colliding with the earth killed all the dinosaurs (latest "theory"). In fact, there have been many guesses. The evolutionary scientists, for the most part, will not even consider the possibility that the Genesis flood caused the extinction of such large animals called dinosaurs by man. The Genesis' flood was the greatest disaster known to the earth. One would expect to find billions of dead creatures buried by water in mud and sand (now hardened to rock). Beloved, that is exactly what scientists find around the world. Thousands of dinosaur bones are found where they were deposited and washed together by violent floodwaters and buried under mud, sand, and rock. Hence, the fossil record that we have today. The ideal elements for fossilization are quick burial, the right amount of water, and the suitable materials. Such a global flood as is described in Genesis six through nine would have produced such fossils and in the same manner. Also, such fossilization would have taken a short time, instead of the millions of years as indicated by the stratum (normal processes). Dinosaurs probably lived only a few centuries after the flood, but simply did not survive. The postdiluvian world is a very different world and such animals as dinosaurs were probably unable to adapt. Man also has typically played a major role in the extinction of a species.

The Bible and Dinosaurs.

There are biblical references to unknown animals. For instance, a creature called "behemoth" is described in Job 40:15-24. Behemoth (gigantic, Hebrew) is a massive animal. Some have attempted to say the elephant or hippopotamus is meant. However, the elephant and hippopotamus do not have a tail "like a cedar" (v. 17). The book of Job is an ancient book, about 4000 years old.
Behemoth could have been what scientists call Diplodocus, a huge plant-eater. Another apparently extinct animal is described in Job 41. It is called Leviathan (v. 1). The description fits what scientists call Kronosaurus, one of the greatest animals to ever swim the seas. Leviathan was still around as late as the time of Psalms 104 (vs. 26). Leviathan is said to have been in the oceans where the ships traveled (the alligator or crocodile does not satisfy the description of Leviathan).

The fossil record is in harmony with the Bible, not Darwinian evolution. The suddenness of the destruction apparently by huge amounts of water, the often missing consistent layers of stratum, and the absence of transitional forms in the fossil evidence all support the Bible and present serious problems for evolutionists.

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"The First and Great Commandment"
By Mark E. Larson

“I never joined a church because the churches of my day required you to subscribe to a particular doctrine or creed.  I told a minister who was trying to recruit me that if I ever found a church that would inscribe over its altar only two requirements, I would join that church with all my heart: The first requirement would be, ‘Thou shalt love the Lord thy God with all thy heart.’ The second requirement would be, ‘Thou shalt love thy neighbor as thyself.”  - Abraham Lincoln, 1860

Like Abraham Lincoln, many people today continue to be put off by churches that follow the creeds of men and lack real Christian love (Mat. 15:7-9). As a result, there are many superficial, hypocritical churches that do not represent Christ and His word.

Total and Complete Love for God

Love for God requires
total devotion, with every fiber of our being:

Genuine Christianity will be found in people who obey this command: "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind”. This is the first and great commandment” (Mathew 22:37-38).

Such complete love for God implies that God will not be treated as second best to anything or anyone (Mat. 6:24)

Our love for God is to exceed our love for all others
including “self.”

· Your love for God is to be greater than your love for your family (Mat. 10:37)

· Your love for God’s approval is to surpass your love for the approval of all others (John 12:42-43).

· Your love for God is to be much greater than even the love you have for yourself (Luke 14:26).

How is it Possible to
Love God This Much?

“Circumcision of the heart”
must first take place.

“Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, in order that you may  live” (Deut. 30:6, NASB).

“Circumcision of the heart” is the cutting away of sin from the heart which results in the forgiveness of sins. This takes place when a penitent believer in Christ is baptized into Christ: “In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses” (Col. 2:11-13, NKJV).

Christ circumcises our hearts or takes away the sin, creating within us a new and clean heart to love and obey God (Ezek. 36:26-27). Circumcision of the heart is the sign that one belongs to Christ! (Rom. 2:29).

God’s love, demonstrated by His grace
in Christ, enables us to love
Him with all our hearts!

“But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved)”  (Ephesians 2:4-5).

The reason we can love the Lord God with all our heart, soul, and mind is “because He first loved us” (1 John 4:19), most especially by giving up His Son Jesus as a sacrifice for our sins upon the cross (1 John 4:9-11; Rom. 5:8; John 3:16).

The more we understand the depth of God’s love for us, the more we will be able to obey the first and great commandment to love God with all our heart, soul, and mind.

Daily meditation upon the love of God (or Christ) will enable us to love Him in return as we ought to:

“For the love of Christ compels us, because we judge thus: that if One died for all, then all died; and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again” (2 Cor. 5:14-15).

Why Loving God is the
First and Great Commandment.

Our love for God is the foundation
to everything we do as Christians.

Loving God is “the first and great commandment” because everything else we do depends on it. To love God with all your heart and love your neighbor as yourself is in fact more important than “all the whole burnt offerings and sacrifices” (Mark 12:33-34; cf. Luke 11:42). Worship according to the letter of the law without love is worthless (1 Cor. 13:1-3). No amount of good works or sacrificial giving compensates for a failure to love God with all your heart.

Obedience is to flow from our love for God.

Deuteronomy 11:1 "You shall therefore love the LORD your God, and always keep His charge, His statutes, His ordinances, and His commandments.

John 14:15, 24a “If you love Me, you will keep My commandments… He who does not love Me does not keep My words…”

Loving God with all your heart, soul, and
mind changes everything!

Love for God is the most powerful motivation there is to obey God. "And now, Israel, what does the LORD your God require of you, but to fear the LORD your God, to walk in all His ways and to love Him, to serve the LORD your God with all your heart and with all your soul” (Deut. 10:12).

Works of obedience are transformed into a labor of love when you love God. Instead of obeying God out of duty alone, you also “serve the Lord your God with all your heart and with all your soul.” Everything from prayer, Bible study, worship, attendance to church,
to fulfilling the duty to love thy neighbor as thyself.  Even abstaining from sin becomes more than just a fight against temptation. “Hate evil, you who love the Lord…” (Psalms 97:10a).

Faith in Christ that saves is a “faith that works through love” (Gal. 5:6). To be saved for all Eternity, obey “the first and great commandment” which is to love God with all your heart.

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The Immortality of the Soul
By William J. Stewart

A recent e-mail correspondent, influenced by Jehovah's Witness doctrine, has stated, "...man does not live on after he dies..." The Witnesses case against life after death is primarily based on the claim that such is pagan philosophy, and not Scriptural. In addition, the misapplication of some Bible texts, in conjunction with the disregard of others, simulates support for this godless doctrine.

It may be true that pagans accepted the existence of an immortal soul. However, this fact does not automatically nullify the validity of such a doctrine in Christianity. If every thought which existed among the pagans invalidated a similar thought among God's people, then we must of necessity reject the Bible account of creation, the flood, the virgin birth, and perhaps much more. Biblical truth needs to be determined by what the Bible says, not what the pagans believed.

IS THE SOUL MERELY THE BODY?

Having cited Genesis 2:7, the Witnesses conclude, "Clearly, the soul is not what a man has but what he is." (1) The contention is made that the soul and the body are one and the same. When the body dies, the soul of necessity dies, for the soul is the body. Thus, it is stated, "Before God created him from the dust, Adam did not exist. After his death, Adam returned to the same state of nonexistence." (2)

If there is no distinction to be made between the soul and body, why did the apostle Paul pen, "...may your whole spirit, soul, and body be preserved blameless at the coming of our Lord
Jesus Christ." (1 Thes. 5:23)? Surely if body and soul are synonymous, the apostle would have known it! Again, to demonstrate that the soul is distinct from the body, consider the death of Rachel. While giving birth to Benjamin, we are told that "...her soul was departing (for she died)..." (Gen. 35:18). What was her soul departing from? Was it not her body, which was subsequently buried (vs. 19-20)?

“THE SOUL WHO SINS SHALL DIE”

These words can be found in Ezekiel 18:4, 20. Witnesses use this, and similar texts to support their doctrine of soul annihilation. The text certainly speaks of the soul dying, but it is NOT the same death which come upon the body. Our bodies die a physical death (Gen. 3:19; Heb 9:27), the only exceptions being those who are alive at the Lord's coming (1 Cor. 15:51-53). The soul dies a spiritual death, not related to the physical design of the body (dust), but the actions of the person (Rom. 6:23). From the text, note that the wicked will die, but the righteous will live. And yet our constant experience, when it comes to physical death, is that both wicked and righteous die.

Abraham, Isaac and Jacob all died (Gen 25:8; 35:29; 49:33), and yet the Lord speaks of them as living (Mat 22:32). They died physically, as all men do, but spiritually, they live (John 11:25), for they were faithful to the Lord.

THE DEAD NO NOTHING

Ecclesiastes 9:5 is another favorite text of those who believe the soul ceases with the death of the body. Solomon records, "For the living know that they will die; but the dead know nothing, and they have no more reward, for the memory of them is forgotten." This verse, by itself, appears to be a solid proof that those who are dead cease to be. But let's set it in context. Verse 6 reads, "Also their love, their hatred, and their envy have now perished; nevermore will they have a share in anything done under the sun."

Solomon is not affirming that the dead have slipped into nonexistence, but that they have no more part on this earth. They "know nothing" about "anything done under the sun". Consider the circumstances of the rich man and Lazarus, as revealed by the Lord. Neither man is spoken of as annihilated. They existed in a different realm; Lazarus in Abraham's bosom and the rich man in torments. Both had completed their allotted life on earth, and now reaped accordingly. The rich man could not affect the fate of his brothers, though he desired that Lazarus be sent back to them. "Nevermore will they have a share in anything done under the sun."

THE HADEAN REALM

Hades is a Greek word which has been translated "hell" in some Bibles, while others simply transliterate it. In Greek mythology, "Hades is the lord of the dead and ruler of the nether world, which is referred to as the domain of Hades or, by transference, as Hades alone." (3) Again, the Witnesses will focus on the fact that the hadean realm is found in Greek mythology. Shall we set aside a Bible teaching simply because the Greeks had in their mythology something nigh to reality? Jesus taught that Hades was a real place (Mat. 11:23; 16:18; Luke 16:23). The apostle Peter associated it with the Old Testament "sheol" (Acts 2:27; cf. Ps 16:10), the abode of departed souls.

In Luke 16:19-31, Jesus teaches about this hadean realm. Two abodes exist there, Abraham's bosom (paradise) and torments. Souls in Hades are not "asleep in the grave" as the Witnesses would tell us, but in fact are alert, able to receive comfort and torments (v. 25). The body has gone to the ground (v. 22), but the person has gone to a spirit realm.

The common argument levied against this text is that Jesus was simply teaching a parable. A whole complex explanation has been devised to give credence to this interpretation. However, the text does not fit the fabric of a parable. A parable is "a usually short fictitious story that illustrates a moral attitude or a religious principle." (4) When Jesus taught via parables, He used
examples that His audience were familiar with (ie. fishing, sowing seed, harvesting, etc.). Since the living have not died, they would not be acquainted with what He spoke. How were they to learn the spiritual principles involved if they didn't understand the story itself?
Furthermore, the Witnesses reject the existence of life after death, and yet, in Jesus' "parable", He declares there to be. Did Jesus speak of things which were not (i.e. lie) in order to teach this "parable"?

This is not a parable. Jesus taught in short about the diverse lifestyles of two men, and their respective rewards after death. The rich man, guided by greed (vs. 19, 21, 25) and wicked living (v. 30, received condemnation; Lazarus, leading a troubled life (vs. 20-21, 25), but apparently faithful to the Lord, receiving comforts.

If we live faithfully, we also have the hope of comfort in Abraham's bosom. While on the cross, Jesus promised the penitent thief, "Assuredly, I say to you, today you will be with Me in Paradise." (Luke 23:43). What a blessed hope, and thereafter, to be raised to dwell with the Lord eternally (1 Thes. 4:16-18).

__________________________________
(1) Jehovah's Witnesses, "Should You Believe In Reincarnation?" (www.watchtower.org)
(2) Jehovah's Witnesses, "Should You Believe In Reincarnation?" (www.watchtower.org)
(3) Micha F. Lindemans, "Hades", (www.pantheon.org)
(4) Merriam-Webster Deluxe Dictionary

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Baptism:
What it Will and Will not Do.
By John R. Gibson

Having died for the sins of the world and risen from the dead, Jesus instructed His apostles to take His story to all people (Matthew 28:18-20; Mark 16:15, 16). He further stated that those who heard this gospel message, believed it, and were willing to be His disciples were to be baptized. While many today downplay its importance, the book of Acts shows that in apostolic preaching baptism was considered a vital part of the message, and conversion was not complete until one had submitted to being baptized in water. (See Acts 2:38-41; 8:12, 13, 35-38; 9:17, 18; 10:47, 48; 16:14, 15, 30-34; 18:8; 22:16). That baptism was important in New Testament times cannot be denied, but what was it intended to accomplish? If you were to decide to be baptized today, what would it mean in your life? What would this act of obedience do for you? First, we ask that you consider carefully some things baptism will not do and then some things it can and will do.

Baptism Cannot …

Bring an end to all your problems. If you suffer from physical afflictions before being baptized, you will probably continue to suffer from the same ailments afterwards. Though we do not seek to minimize the value of prayer (James 5:16), Christians, like all others, experience sickness and eventually death. In the first century, Timothy was highly praised by Paul for his spiritual qualities (Philippians 2:19-22), yet suffered “frequent infirmities”
(1 Timothy 5:23). Baptism will not exempt one from sickness.

The same thing could be said about any financial or personal problems you are experiencing. While the all-sufficient Scriptures teach us how to avoid certain financial traps and show us how to be better people, poverty and personal problems can still occur. Debts made before conversion will still be there and Christians can be “downsized” as easily as unbelievers. We do not intend to suggest that some problems are not made better when one becomes a Christian and learns to follow the footsteps of Jesus, for they are. But we must also remember the warning of Jesus that conversion might actually prove to be the cause of personal problems. “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in law’; and ‘a man’s enemies will be those of his own household’” (Matthew 10:34-36).

End the conflict with Satan. As we read in Mark 1:9-13, it was immediately after His baptism that Jesus had to face the temptations of Satan in the wilderness. While the devil will do all he can to keep you from being baptized, do not think for a moment that he will surrender at that point. After your baptism the devil will still seek to devour you (1 Peter 5:8), and you will have to face many of the same fleshly struggles that were present before your conversion

Transform an immoral act or relationship into a moral one. God will not allow His children to do any of the immoral things He condemns in those not His children. 1 Corinthians 6:9, 10 makes no distinction between acts of fornication, adultery, homosexuality, drunkenness, covetousness, etc. committed by the baptized or the unbaptized; it simply states that those doing such will not inherit the kingdom of God. It should be obvious that if a practice was sinful before baptism,
it will still be sinful afterwards. If you are involved in an immoral relationship, such as an adulterous marriage or living together without being married (Matthew 19:9; Hebrews 13:4), you must stop that sinful practice, for baptism will not sanctify immoral conduct.

If baptism cannot rid of us of our problems, put an end to temptation, and make it possible for us to continue in forbidden relationships, what good is it? Why should anyone be baptized? We would answer that while there are limitations to what can be accomplished through baptism, the benefits it brings will so outweigh the “negatives,” that like the jailer of Acts 16, you should be baptized this “same hour” (Acts 16:33).

Baptism Will …

• Save you. Mark 16:16

• Bring you into the kingdom of God, for it is part of the new birth. John 3:3-5

• Bring forgiveness of sins when it is accompanied by repentance. Acts 2:38

• Wash away your sins. Acts 22:16

• Unite you with the saving death of Jesus Christ, so that like Him you might rise to walk in newness of life. Romans 6:3-4

• Allow you to enjoy a very special relationship with Christ as you put Him on in baptism.  Galatians 3:26, 27

The repentance that precedes baptism may be painful and costly and you will still face many struggles, but as a forgiven child of God, living with the hope that comes through forgiveness and with the aid of Christ your King, you can conquer these difficulties (Romans 8:37) and learn that the price you paid was nothing compared to what you gained (Philippians 3:8-10).

“And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.” - Acts 22:16

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False Teaching 101
By Steven Harper

In the religious realm, there are some men who would have us believe they are speaking the truths of God's Word but would be more properly identified as the “false teachers” they are. I know that is a 'label' that some individuals do not like to hear, but it is a Scriptural one (cf. II Peter 2:1). It seems the problem some have in calling anyone a 'false teacher' comes from an apparent misunderstanding about what makes one a 'false teacher,' but it is rarely a problem of identifying the content of what he is teaching. Right now, some are arguing that we can only know a 'false teacher' if we know his motives, but if that were true then we mere humans could never identify one as a 'false teacher' since no man can know the motives of another unless they reveal it themselves.  [And when is the last time you heard anyone stand up and say, "Before I begin, I just want everyone to know I have ulterior motives behind the words I am about to say"?]

I believe honest men will admit that a “false teacher” is not so hard to identify as some might think, but that will not be the point of today's study. Today, I would like us to consider some of the tactics of those who are propagating error. I believe this is an important study because it seems many unbelievers and even brethren are being led astray by some of the tactics we will discuss today, and are apparently unaware they have been deceived or, more correctly, duped. Some are unwittingly helping foster and propagate error, believing it to be truth!

The apostle Paul warned the Corinthian brethren to forgive and reaffirm their love for the brother whom they had chastened for wrongdoing, as Paul himself had already done, “lest Satan should take advantage of us; for we are not ignorant of his devices” (II Corinthians 2:6-11). Something as 'simple' as discipline can be used by Satan to divided brethren unnecessarily and, if that is true, how much more when he uses false teaching to divide brethren unnecessarily? We would do well to know how he and his ministers operate so we can more easily recognize them, expose them, and take precautionary steps to avoid them.

Device #1: Redirect attention to the one who questions what is being taught. [This can be done in several ways.] If the false teacher's doctrine is being questioned, he might say, "You are only teaching the traditional teachings, not Scripture," or [stated another way], "That's church of Christ doctrine." He will call truth [Bible teachings and Bible passages quoted verbatim] "tradition" to try to get people to believe it is of human invention and does not come from God, diverting attention away from the fact his teaching is without Scriptural basis. This is a common fallacy of argument [diversion] and provides an easy way out of having to explain and defend one's own teaching [get the audience to look at someone else]. I have noted from my own experience that this is a favorite tactic of those who teach errant positions on marriage, divorce and remarriage. I also find it very revealing that they only make that accusation on this subject and not on any other, such as baptism, stealing, or murder. I can't recall anyone accusing another man of teaching "the traditional position on murder" but I have seen several men accused of teaching "the traditional position on marriage, divorce, and remarriage" [whatever that is]. Often, they will not even give a straight answer or a defense for what they are teaching — just accusations about what others are teaching. That is no way to find truth!

Another way attention may be diverted to the questioner is by the false teacher impugning the motives of the questioner and attacking his character. This, too, is a fallacy of argument [ad hominem] which diverts attention away from the subject of dispute and prevents anyone from reaching a reasoned understanding of truth. Often, at the same time the false teacher is impugning motives and calling names, he complains about the questioner impugning his motives [when only the doctrine he teaches is mentioned] and calling him names [even when it is his actual name]. To see brethren resort to these strategies is an outright shame and should be disgusting to true believers!

Device #2: Call the opposition 'extremists.' This is a favorite tactic in political circles, and one being used more frequently among brethren. Why? Again, it is an easy way to divert attention away from the subject of dispute or the false teacher himself, and onto those questioning the content, application, or consequences of his teachings. If someone disagrees with a teaching or practice and sound reasons are given, those who teach the false doctrines [knowing they cannot defend their teaching or practice from Scripture] will simply label the opposition as 'extremists' who are on the outer fringes of sanity and reason. This was used by brethren 40-60 years ago when they tried to defend church-supported institutions and I have found that some brethren today are now using the same tactic when they seek to defend privately-supported human institutions that are doing the work of the local church. Why can't we simply discuss the issue and leave the name-calling out of it? That will never help anyone to reach a sound and reasoned conclusion! It is a source of division and bitter feelings between brethren, though!

Device #3: ‘I'm still studying it.’ If I teach on any subject, I would expect that some might disagree with something I have taught. I might even mistakenly teach error, though I do not intend to do so or plan on it ever happening. But if someone ever challenged me about what I was teaching, I would imagine no one would be satisfied with the response, "Well, I'm glad you asked, but I'm not going to get into a discussion on this subject because I'm still studying it." Sadly, I have heard this very response on a couple of occasions by men who had been propagating error but who also did not want to take responsibility for what they were teaching, or didn't feel they owed anyone an explanation about what they had taught; they simply wanted to teach their errors and go about their merry way, moving on and refusing to answer any further questions.   Friends and brethren, this is nothing but a "cop out." It is deception, pure and simple, because while they have been "studying" for decades, they continue teaching their doctrines the whole time as if they were convicted it was truth. Only when they are questioned do they suddenly feel unsure, and then claim the high ground of "not wanting to cause division." Meanwhile, the men who question them are maligned as "divisive" for simply trying to get a straight answer. For shame!

Friends and brethren, the tactics we have covered today are not new, and they will not go away anytime soon. As often as truth is taught, there will be someone to preach error right alongside it, but the false teacher [God's label, not mine] will always try to present himself in a favorable light while simultaneously trying to slander, malign, and impugn those who question him. Elijah was called a “troubler of Israel” by King Ahab — the real troublemaker (I Kings 18:17, 18); the Sanhedrin accused the apostles of wrongly blaming them for the death of Jesus, when they gladly welcomed it at the time (Acts 5:28; Matthew 27:25); and Paul and his cohorts were accused of turning the world upside down and rebelling against the Roman government by envious and unbelieving Jews (Acts 17:5-7). Please note that in all cases mentioned, the false teachers and persecutors were not interested in sitting down and having a rational discussion so all could come to a reasoned conclusion and discover the truth!

We should not be surprised at the tactics of false teachers because Peter has revealed some of their ways (II Peter 2). Our duty is to expose them for what they are and keep standing for the truth.

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1st Century Christianity
in the 21st Century

By Mark E. Larson

To practice 1st century Christianity in the 21st century seems like "mission impossible" to many people today. Some have doubts that the ancient practices of Christians can be repeated in modern times. Others question whether we should even try, as if it wasn't important. The New Testament writings that record the beginnings and history of the church (e.g., the book of Acts) and the beliefs and teachings of the church are often belittled as "out of date" and too archaic to apply to the people of the 21st century.

The attitudes described above explain, at least in part, the reason why there are so many different churches and denominations with different beliefs and practices today. When people do not follow the original pattern or example of Christianity as revealed in the New Testament, division and a multitude of religious groups inevitably follows. When people doubt the original "blueprint" (i.e., the New Testament) and put their confidence instead in man-made creeds, traditions, and the wisdom of men, something other than genuine Christianity will be established (Col. 2:8; Mat. 15:14; 16:18).

Let us all be encouraged to know from the word of God that 1st century Christianity can be practiced in the 21st century! 1 Peter 1:24-25 should remove all skepticism: "For, 'All flesh is like grass, And all its glory like the flower of grass. The grass withers, And the flower falls off, But the word of the Lord abides forever... '" The Scriptures are timeless, applying to every generation. Rather than a dead or stale document, the Scriptures are just as "living and powerful" today as they were in the first century and thus very relevant to our modern age (Heb. 4:12). The Scriptures still have value today of helping "the man of God" to be "perfect" or complete spiritually in every way
(2 Tim. 3:16-17).

The best and only way to know how people became Christians in the first century is to study the New Testament. Belief in Jesus as the Christ, the Son of God was the first essential step (Acts 16:31). Next, people were required to repent or turn away from their sins (Acts 2:38; 3:19) and confess their faith in Jesus (Acts 8:37; Rom. 10:9-10). Finally, people were then ready to become Christians by being baptized into Christ (Acts 2:38; Gal. 3:27). Baptism clearly requires an immersion in water (e.g. Acts 8:37-39; Mark 1:10). For centuries, immersion has been viewed as a radical, disgraceful, and improper practice that goes against the tradition of sprinkling. An immersion in water may seem strange to people in modern times, however, immersion (baptism) it is only way to be "buried with Jesus" (Rom. 6:4; Col. 2:12) and as a result, gain forgiveness of sins and salvation (Acts 2:38; 22:16; 1 Pet. 3:21). Once a person is baptized into Christ, they are now a part of the Lord's church (Acts 2:38, 41, 47; 1 Cor. 12:13; Heb. 12:22-23).

Christians, according to the New Testament, organized into collective, local bodies of Christians or churches of Christ (Rom. 16:16). Each local church was to have a plurality of elders (not just one, Acts 14:23) who provided oversight and leadership (Acts 20:28; 1 Tim. 3:1-7). The rule of elders (also called pastors or bishops, Eph. 4:11; 1 Tim. 3:1) was limited only to the specific local church they were a part of (1 Pet. 5:1-2). Also, each local church was to have deacons who served the church (Acts 6:1-6; Phil. 1:1). Evangelists, otherwise called preachers or ministers, simply preached God's word (Eph. 4:11; 2 Tim. 4:2, 5). Each and every member was to contribute their talents in the work of the Lord (1 Cor. 12:12-27; Rom. 12:4-8).

The organization of local churches in the first century was very simple compared to the often complicated structure and dangerous arrangements that men devise today. Compare the New Testament pattern with, for example, the system of Catholicism in which there is only one pastor or "priest" that rules over a local church. These priests are then subject to a higher office called a bishop who is in charge of many local churches. The bishops then submit to just one man called the Pope. "Protestant" denominations also deviate from the New Testament plan by having only one pastor over a local church. Each local church submits to the decisions and decrees made by the leadership of the denomination. These man-made organizations and positions of leadership (e.g., church associations, general conferences, councils, church presidents, etc.) take way church autonomy and independence. This deviation from the New Testament Scriptures has led to widespread error in churches and an abuse of power and authority. If only people would follow the New Testament model for the church, then every local church will be set up the way the Lord intended, thus bringing glory to God, not men.

The work of the church in the first century was also much more simple than what typically takes place in modern times. The three major works of the local church were: (1) Evangelism or teaching the lost (Mat. 28:18-20; Phil. 4:15-18); (2) Edification or building up one another through the word of God (Acts 20:32; Eph. 4:16); (3) Benevolence toward needy Christians only (Acts 2:44-45; 4:32-35; 11:27-30; 1 Tim. 5:16). In contrast, men today want to add to the work of the church and broaden its mission. Many churches today are engaged in all kinds of works that God did not assign such as a "ministry of recreation," world or community benevolence, maintaining orphan homes, and political crusades. Such works were not the work of the church in the first century, though certainly these types of works individual Christians could do (Gal. 6:10; James 1:27). By keeping the work of the church simple in conformity to the New Testament Scriptures, we not only please God, but we eliminate works that distract us, allowing us to remain focused on the spiritual, on what is most important for us to do as a congregation.

The place of assembly for the church in the first century was also simple and certainly possible for us to repeat today. Since Christians are commanded to assemble themselves together (Heb. 10:24-25), there must of necessity be an adequate place for assembly. Contrary to popular belief, a church does not have to meet in an official "church building" or some kind of fancy, cathedral with stain glass windows. A church may assemble in a variety of places, provided it is lawful and expedient (1 Cor. 6:12). In the first century, and even the second, it was common for local churches, for their members to meet together in private residences or in a member's home (e.g. Rom. 16:3-5, 23; Col. 4:15).

Christians in the first century assembled together on the first day of the week to engage in several major acts of worship: Partaking of the Lord’s supper, prayer, singing psalms, hymns, and spiritual songs (Acts 2:42; 20:7; Eph. 5:19), and the giving of their means towards the work of the Lord (1 Cor. 16:1-2) - spiritual sacrifices unto God (Heb. 13:15-16; Phil. 4:18; 1 Pet. 2:5). In worship, they did not burn incense, light decorated lamp stands, or use mechanical instruments like some churches do today. Such practices passed away with the Law of the Old Testament (Col. 2:13-16; Heb. 8:6-13). Some churches try to “improve” worship by providing entertainment such as concerts, bands, theater, and the like. Yet, to please the Lord, only worship that is according to the New Testament pattern or the truth of God’s word will do (John 4:23-24). The spiritual simplicity of worship during the first century most certainly can be practiced today.

To simply be Christians, in character, in conduct, and in everything we do, we must be willing to "go back to the first century" - to the original pattern for Christianity as found in the New Testament Scriptures. Our aim should be to please the Lord as well as honor Him by respecting His authority: "And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father" (Col. 3:17). To be genuine Christians, let us demonstrate our faith in Christ and our love for Him by doing what He says as recorded in the Scriptures (Luke 6:46; John 12:48; 14:15; Eph. 3:3-5; James 2:14-26). May we who live in the 21st century always demonstrate ourselves to be real Christians like those of the1st century.

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Do You Need to be
Encouraged or Warned?
By Gary Henry

Next Sunday morning, which kind of sermon do you need to hear: a comforting lesson that helps you deal with discouragement or one that gets in your face and warns you to take God more seriously? Depending on your circumstances, you will probably need one more than the other, but whatever your needs are, the Scriptures have what you need.

If, despite your best efforts, you've been struggling and doubting whether you're going to make it to heaven, you need to be encouraged. You need to trust a God who is greater than your hardships, and there are texts in the Scriptures that you need to pay particular attention to. You need, for example, to hear Jesus encourage His disciples: "In the world you will have tribulation; but be of good cheer, I have overcome the world" (Jn. 16:33).

But if you've been lax and overconfident lately, your problem lies in the opposite direction. You need to be warned, and there are passages that will do just that. You need to hear, for example, the Lord blistering the Laodiceans: "I know your works, that you are neither cold nor hot. I could wish you were cold or hot. So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth" (Rev. 3:15,16).

Passages that give us solace and security (such as Heb. 4:16: "Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need") are not in conflict with those that stress reverence and responsibility (such as Heb. 12:29: "For our God is a consuming fire"); they just address two different needs, both of which we will have at one time or another. The Bible is a medicine cabinet that contains both sedatives and stimulants; which medicine we need at a particular time depends on what is happening at that moment.

Over time, of course, all will need a balance of both, and that is one good argument for learning all that is in the Bible. We need to be so familiar with all the book of God that in the exigencies of any moment we can turn to the passage we need to hear at that moment. And not only that, we need to be able open the Bible and read to someone else what they most need to hear at that moment.

Any time a gospel preacher steps into the pulpit, he faces a tough challenge: he must judge the needs of a group of listeners wisely and present a lesson that meets the main need of the group as a whole, without doing damage to individuals in the audience whose needs lie in the opposite direction! A group that needs to be encouraged may contain an individual who is already overconfident concerning his salvation, and a lesson that comforts the group is likely to send that overconfident individual away confirmed in his overconfidence. On the other hand, a strong lesson that warns those who think they stand to take heed lest they fall is likely to have a discouraging effect on that downtrodden soul in the audience who was already doubtful of her salvation and now goes away thinking the task is even more impossible than she thought.

So what is the answer? It is that we all need all of God's word. And not only that, we need all of those who preach and teach God's word. Some individuals need encouraging while others need warning. Some congregations need to be comforted while others need to be confronted. Some preachers tend to be better encouragers while others do a better job of warning. It is the net effect of all of us doing what we personally think needs to be done that -- over time -- will be the mix out of which God will bring forth the accomplishment of His purposes (1 Cor. 12:14-22). The work is much too important (and much too big for any individual) for us to waste time quibbling about whether someone else is putting the emphasis where we personally think it needs to be put.

And what is the application for me personally? It is that I probably need to hear that which I think I least need to hear! The preacher who emphasizes things that I think don't need to be emphasized is probably bringing a helpful counterbalance to my thinking. And the passages of Scripture that seem least congenial to my thinking on a given day are probably those that I most need to listen to.

Variety is more than just the spice of life; it's a requirement for spiritual survival. Do you want a deeper devotion to God? Do you want to be more devout? Then study Bible passages you think you don't need to study and listen to gospel sermons you think you don't need to listen to. Somehow, you'll be encouraged. Sooner or later, you'll be warned. And in the long run, you'll be more healthy spiritually.

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Am I Therefore Become Your Enemy?
By H.E. Phillips

When the apostle Paul wrote by the Spirit the epistle to the churches in Galatia, he asked: "Am I therefore become your enemy, because I tell you the truth?" (Gal. 4:16). Some very strong things were said by Paul -- their removal to "another gospel" and their false teachers were directly spoken of by the apostle, yet Paul assured them that it was in no sense a personal pleasure to have to shame them. Now, was he to be looked upon by them as an enemy just because he told them the truth about their departure from the faith?

It is an act of kindness, an expression of love, a sign of sincerity, to tell another the truth, even when it "hurts" the one to whom the truth is told. Gospel truth, more than any other, tends to make enemies of those who tell it to erring and sinful men. This is an experience that many of us have known who preach the gospel of Christ. There are many former friends who now consider us enemies for no reason other than that we told them the truth of God's word.

There are possibly three different things about telling the truth to sinful men that make the hearers consider the bearers of truth as enemies: (1) It hurts personal pride and ambition of most people. They consider it a personal attack rather than an attempt to help them. (2) It requires more sacrifice than the individual is willing to make to repent and correct the error. It sometimes demands a complete denunciation of the very things or persons that caused the sin to begin with. (3) Truth is usually considered to be what one believes rather than what God says. To say that we tell someone the truth about a certain matter is not usually convincing to him because he denies that we are telling him the truth. His view of the matter is that truth is what he already believes, and error is what we are trying to get him to accept. Truth, of course, is determined by what God says and not by speculations and opinions.

I have known men and women in years past who were considered the closest of friends, but who now stand so far apart as not to even speak to each other. This parting of the ways did not result from an evil act by one toward the other. It came about because one told the other the truth touching spiritual things, especially regarding some of the current problems involving the church. One of the most regrettable things to me is that some who now consider me their enemy were once my best friends and closest brethren in the Lord's work. They encouraged me in the preaching of the very things that now make me their enemy. This is by no means an unusual experience to me; thousands of brethren know exactly what I speak of in this matter.

Let us note two or three things about this passage in Galatians 4:16. First, Paul did not ask, "Have you become my enemy because I tell you the truth?" It was not from Paul's point of view that this alienation between himself and the brethren in Galatia existed. The one who preaches the truth is doing so for the purpose of helping the one in error. Paul did not write to these brethren because he did not love them, but because he did love them and wanted them to be blessed by the truth.

I have been accused of writing or speaking because I did not love certain ones. If it were true that I did not have any love for them, it would be far easier for me to leave them alone and not even waste the energy on them. If I knew of a step that was missing in a dark stairway, and one whom I did not love was approaching that stairway, how could I better express my dislike than to tell him nothing of the missing step and let him fall? On the other hand, if I saw one whom I loved approach, how could I better express my love and concern for him than to stop him and tell him the truth about the missing step? But he might say to me (if he wanted to climb the stairway more than he wanted the truth): "You are my enemy; you do not love me because you are trying to keep me from doing what I want to do." This, of course, is childish, but it is exactly the same in principle as the truth of the gospel in saving those who are lost.

Second, Paul asked: "Am I BECOME your enemy . . . ?" In plain words, "Have I ceased to be your friend?" He had become their enemy at some time and for some reason. The reason stated is: "because I tell you the truth." The time was between his teaching the gospel to them at first and as he now writes to them.

In Galatians 4:13 Paul tells about his first preaching the gospel to them. At this time they had received him tenderly. His infirmity in the flesh did not keep them from receiving him "as an angel of God, even as Christ Jesus." He also says that at that time they would have "plucked out [their] own eyes and have given them to me." This was the affection they held for Paul when he first preached the gospel unto them, but now he asks, "Have I therefore BECOME your enemy . . . ?" Paul did not change his preaching. Any other gospel was condemned (Gal. 1:6-7). The time between his first preaching to them and the time of this epistle Paul writes, "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel; which is not another; but there be some that trouble you, and would pervert the gospel of Christ" (Gal. 1:6-7). Somebody had perverted the gospel of Christ and the Galatians had been "removed" to another gospel. Paul spoke against this change to "another gospel" and became their enemy.

But the Galatians may have said, "Oh, we have not changed. We believe the same old gospel you preached to us. We have learned more and have grown under these teachers of Judaism. But you, Paul, are the one who has changed." Now what difference does it make whether one changes or not if truth is at stake? Paul admitted his "change" in this very letter, but not a change from what he preached to them in the beginning. "For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it..." (Gal. 1:13-14).But Paul is showing that he had changed FROM the very traditions of Judaism that they were now changing toward. He taught them the gospel truth after he had learned it. Paul had changed! It is no point in proof to claim that "I have not changed." Sometimes to make such a claim is to admit continuing in error. But the Galatians had "changed" by turning back again to the "weak and beggarly elements, whereunto ye desire again to be in bondage?" (Gal. 4:9).

Paul had BECOME their enemy because he told them the truth about their change from the true gospel to "another gospel."

Third, Paul asks if he has become their enemy "because I tell you the TRUTH." The "truth" means different things to different people. Mathematical truth must be determined by the science of mathematics. Scientific truth must be determined by the proved experiments and conclusions of science the facts of science and not the theories of scientists. Gospel truth must be determined by the New Testament of Jesus Christ. Any gospel that does not come from the New Testament is not the truth. Infant baptism is not gospel truth because it is not taught in the New Testament. Keeping the Law of Moses is not the truth which Paul preached because it is not taught in the New Testament. This is the heart of the issue between Paul and the churches of Galatia. False teachers had invaded this area with the law and their traditions and had "bewitched" the Galatians not to obey the truth. Paul exposed these false teachers and teaches the truth. For this Paul asked if he had become their enemy.

One of two choices is before the person who has been told the truth. He can accept the truth and repent of his sins and obey the truth, or. he can continue in the sin and consider the person who tried to teach him the truth as his enemy. Our best friend may be the one who "hurts" by telling us the gospel truth, but if we consider the truth, our friend will not become an enemy because he tells us the truth. "Faithful are the wounds of a friend, but the kisses of an enemy are deceitful" (Prov. 27:6).

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Sinner or Saint?
By Mark E. Larson

The question I raise for our consideration is the following: “Is the Christian a sinner or a saint?” This is not a trick question nor is the answer “both.” This is in fact a fairly simple question with a fairly simple answer and explanation. Yet, it is apparent that too many brethren are unable to give a straight answer to this very important question. Our commitment to Christ may very well depend on the answer we give!

Christians are Saints

“To the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours” (1 Cor 1:2, NASB).

Contrary to popular belief, saints are not a special elite class of super spiritual Christians that have been recognized by the Church. Instead, all Christians are saints as the New Testament clearly teaches (e.g. Rom. 1:7; 1 Cor. 1:2; Eph. 2:19; Phil. 1:1; Col. 1:2; 2 Thes. 1:10; etc.).

“Sanctified in Christ Jesus”

Those who choose to become Christians by obeying the gospel of Christ (Mark 16:16; Acts 2:38) are also “sanctified in Christ Jesus” (1 Cor. 1:2). This means those who are baptized into Christ are set apart for the holy purposes of God:

“And such were some of you; but you were washed (baptized; cf. Acts 22:16 – ML), but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God” (1 Cor. 6:11).

Now sanctified in Christ, Christians are “saints by calling” (1 Cor. 1:2). As saints (i.e. holy ones), we are to do our best to set ourselves apart from sin in order to fulfill the purposes of God in life.

Saints Practice Holiness Everyday

Christians are not sinners who practice sin everyday, but saints who practice holiness everyday, fighting the good fight against sin everyday! (1 Tim. 6:12; 2 Tim. 4:7). We are commanded to actively seek after holiness which is essential to our eternal salvation. “Pursue peace with all men, and the sanctification (holiness – KJV) without which no one will see the Lord” (Heb. 12:14).

God says to us: “Be holy, for I am holy” (1 Pet. 1:16). Holiness is a requirement for our fellowship with God (2 Cor. 6:14-7:1). Christians must never forget their calling to be saints each and every day!

Christians are not Sinners.

“And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner?” (1 Peter 4:18). A “sinner” (HAMARTOOLOS) is a person who continually practices sin or is “devoted to sin” (Thayer’s Greek Lexicon). Sin is lawlessness (1 John 3:4). Therefore, the sinner is not devoted to keeping the law of God. It should go without saying that no one can be a Christian and a sinner at the same time (cf. Rom. 6:1-7, 16-18; Mat. 6:24). Christians are people who are devoted to practicing righteousness (right living), not sin (1 John 3:7-10).

Sinners are What Christians Used to Be.

“But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8).

Before coming to Christ, we were sinners: dead in our trespasses and sins and devoted to the practice of sin (Eph. 2:1-2). Sinners are what Christians used to be (e.g. 1 Cor. 6:9-11). Christians do not give in to the practice of sin and give the excuse: “Well, everyone makes mistakes and falls short, therefore sinning is unavoidable.” Such reasoning is a sharp contradiction to our calling as saints. We do not resign to failure (sin), but commit ourselves to holy living.

Christians are “New Creatures” not
“New Sinners.”

“Therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come” (2 Cor 5:17).

It is unfortunate that some Christians still think of themselves as sinners rather than saints. It is  supposed that by doing so, a Christian demonstrates the necessary humility to receive the mercy of God (Luke 18:13). Yet, if we are not careful, such a mindset can actually determine or predispose ourselves to commit sin!

When a sinner becomes a Christian, he/she does not become a “new sinner” as if nothing has changed and all practices of sin continue on as they did previously. Instead, the Christian is now a “new creature” in Christ in which “new things have come” in his or her life. The sinner is now a saint who believes in the new and holy life that is now possible in Jesus Christ! Recognizing this is
absolutely essential to living the new life of a Christian (Rom. 6:4-7). Sin does not have to be an inevitable occurrence, but can be overcome with the help of the Savior.

Christians are Imperfect Saints
Who will Still Need Forgiveness 

Just because Christians are called to be saints does not mean that we won’t still be in need of forgiveness. Saints are not so morally pure or holy (as the world defines saints) that they do not need grace along the way as they pursue that life of holiness. Though the goal is perfection (Mat. 5:48), even our best effort to live a holy life will fall short of God’s standard of holiness. Therefore, even saints will need forgiveness as they fulfill their commitment to holiness (1 John 1:5 -2:1).

Are you a sinner or a saint? For the Christian, the answer should be obvious!

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All Things Work Together for Good
By William J. Stewart

Perhaps the most definitive statement of faith in God's ability and willingness to do good for the Christian is made by Paul in the midst of his epistle to the Romans. He wrote:

...we know that all things work together for good to those who love God, to those who are the called according to His purpose. (Romans 8:28)

No seed of doubt is found in this affirmation. He was confident not just that God could make things work out for good for His people. His conviction was that God always will make things work out for good for those who love Him.

It's easy to give vocal assent to these words, but it is quite another to truly believe it to be true.

Consider just a few of the events which took place in the apostle Paul's life:

After obeying the gospel, the Jews at Damascus sought to kill him for his faith (Acts 9:20-23).

He then escaped to Jerusalem, where he was rejected by the Christians at first (Acts 9:26). And yet another plot came against his life (Acts 9:29).

Yet another violent plot came against him while on a preaching trip (Acts 14:5-6) and eventually he was stoned and left for dead (Acts 14:19).

Paul would eventually say of himself that he was,

...in labors more abundant, in stripes above measure, in prisons more frequently, in deaths often. From the Jews five times I received forty stripes minus one. Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep... (2 Corinthians 11:23-25) He says more, but the above should be enough to paint a picture of the sufferings endured by Paul. One might wonder, how can a man who has experienced so many bad things possibly say that God works ALL things together for our good?

In the same letter, Paul spoke of a "thorn in the flesh" which troubled him (2 Corinthians 12:7). He had asked the Lord to take it away, but He would not (2 Corinthians 12:8-9). How was that for Paul's benefit? How were things working out for good by God refusing to remove his trouble?

Hear Paul's explanation,

...He said to me, 'My grace is sufficient for you, for My strength is made perfect in weakness.' ...I will rather boast in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ's sake. For when I am weak, then I am strong. (2 Corinthians 12:9-10)

Friend, we need to understand that God's promise is not that He will work all things for our physical good. Troubles will come, health concerns will arise, persecutions will happen. But, in the midst of all the issues of life, know that God has our eternal good in view.

Paul saw God's hand in the trials of life. Rather than rely upon his own power, God used Paul's "thorn in the flesh" to help him to rely upon the power of Christ.

All the various trials which Paul endured did not sway him from serving the Lord. Rather the “labors … stripes … prisons… deaths… perils…” begot in Paul a great concern for God’s people (2 Corinthians 11:28).

Having been left for dead by a mob, Paul returned to the cities his attackers came from ...strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, 'We must through many tribulations enter the kingdom of God.' (Acts 14:22).

As God worked things for good in Paul's life, so He will do in your life. However, our ability to discern that it is for our good will depend on our focus, are we looking at the physical or the spiritual? Do not be blinded by the temporary and fail to consider the eternal (2 Corinthians 4:17-18; Romans 8:18).

Friend, let us look for the good God is accomplishing in our lives. Consider how He is using trials to build our faith (James 1:2); how our weaknesses are an opportunity to rely upon His strength; etc. In Him, there is no condemnation (Romans 8:1), we received the spirit of adoption (Rom. 8:15), we have the hope of redemption (Rom. 8:23-24), and His perpetual help in our lives (Rom. 8:26-27). How blessed we are, for ...all things work together for good to those who love God, to those who are the called according to His
purpose... (Romans 8:28).

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Does the Holy Spirit Call
a Sinner to Salvation?
By Mark McCrary

Do you believe in Holy Spirit conviction? That the Holy Spirit comes upon a person personally and convicts that person of their sin? Are you waiting for such an event as a personal invitation from God? Perhaps more importantly, should you be waiting for such an event? Does the Holy Spirit call a sinner to salvation?

The answer is an unquestionable “Yes!” the Holy Spirit calls sinners to salvation. Perhaps the real question is, “How does the Holy Spirit call sinners to salvation?” The manner, we will see as we examine scripture, is not some overwhelming burden of guilt put upon us in a miraculous way, but rather the overwhelming burden of guilt put upon us through the message of the Bible delivered to us by the Holy Spirit.

The message of the writers of the New Testament was not conjured up on their own, but it was given to them by the Holy Spirit. Jesus, before His crucifixion, said to His apostles, “When He [the Holy Spirit—MM] has come, He will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe in Me; of righteousness, because I go to My Father and you see Me no more; of judgment, because the ruler of this world is judged. I still have many things to say to you, but you cannot bear them now. However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come,” John 16:8-14. This passage tells us several things: First, that the Holy Spirit indeed convicts the world of sin, righteousness and judgment-- in other words, He shows what sin is, what righteousness is, and because of the deliverance of His message, the world stands in judgment. Second, the His message came from the Father and was delivered to the apostle-- they would have “all truth”—and they in turn translated that truth to mankind (1 Corinthians 2:6-16; Galatians 1:11-12). A personal conviction of the individual in a miraculous way is not promised or even considered in this passage, but rather the conviction of the world through the message delivered by the Holy Spirit to God’s messengers.

Now, if the Holy Spirit personally came onto a person and convicted them, Acts would be the logical place to find such a thing—it is, after all, the book of conversion. However, this is not what we see. What convicted the Jews on the day of Pentecost when the first sermon after the resurrection of Christ was preached (Acts 2)? We are not told that the Holy Spirit came and moved these listeners in a unique or individual way. They were convicted of their sins when they heard the message of the apostles. “Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren what shall we do?’” (Acts 2:37). When Cornelius was converted (Acts 10), it was due to the preaching of the gospel once more by Peter. While we are told the Holy Spirit fell on them, it was not to change their hearts, but to confirm to the listening Jews that this was the will of God (Acts 10:45; 11:15-18). When Lydia was converted, God opened her heart not through a direct operation of the Holy Spirit on her, but through the preaching of Paul (Acts 16:14). In each conversion experience in this book, the conversions took place because the message was preached. Notice what Paul wrote in Romans 10:14-15, “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!’” From this passage, how is it that one learns the “glad tidings of good things”? Does the Holy Spirit come upon one and convict them of the truth of it all? No, one hears what is preached and they react —just as those did in Acts.

One final passage should cement this idea. Paul speaks of us being “called” in 2 Thessalonians 2:14, but this calling is not a personal calling from the Holy Spirit to the individual.
“…To which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ.” The calling of an individual, according to the inspired apostle Paul, is one through the preaching of the gospel.

“What is the big deal?” one may ask. The big deal is if you are waiting for the Holy Spirit of God to personally call you, you are waiting for something God has never promised in scripture, and you are waiting for something that will never happen. If you are a sinner and are reading this now, understand: The Holy Spirit is calling you through the message of the Bible! This is your invitation! God is in fact calling you right now by the message penned by his disciples some 2000 years ago-- He is calling you with the Bible. Let’s stop waiting for something He has not promised and let’s start listening to what He has given. The gospel of Jesus Christ given by the Holy Spirit is the power of God unto salvation (Romans 1:16), and it is powerful enough to convict those who are ready to receive it.

Does the Holy Spirit convict people of their sin? He certainly does, but it is through the message of the Bible. We encourage you to listen to that message today.

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Are You Ready?
By Mark E. Larson

"Be dressed in readiness, and keep your lamps alight. And be like men who are waiting for their master when he returns from the wedding feast, so that they may immediately open the door to him when he comes and knocks. Blessed are those slaves whom the master shall find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them. Whether he comes in the second watch, or even in the third, and finds them so, blessed are those slaves. And be sure of this, that if the head of the house had known at what hour the thief was coming, he would not have allowed his house to be broken into. You too, be ready; for the Son of Man is coming at an hour that you do not expect” (Luke 12:35-40, NASB).

It is amazing to me how much more ready the state of Virginia was for the latest major snow storm than the previous one in December that brought close to two feet of snow in some places. Instead of the delay of snowplows to clear the roads and the failure of residents to stock up on food and snow-shovels, everyone seemed to be much more ready for the latest artic blast. Could it be that they learned their lesson?

If only everyone lived life by this principle: “Be dressed in readiness” (Luke 12:35a).  Whether it is preparing for the next major weather event, economic hardship, a medical emergency, the threat of nuclear war or the next terrorist attack wisdom demands that we live life in a state of readiness. Yet, far too often, we are not watchful for the next “storm” and we are caught off guard and forced to learn the hard way the importance of readiness. 

How ready are you for the
Judgment Day?

More important than being ready for any earthly catastrophe is our state of readiness for the Judgment Day. Rather than waste precious time on pre-millennial theories that attempt to predict His coming (that have no basis in Scripture), Jesus says: “You too, be ready; for the Son of Man is coming at an hour that you do not expect” (Luke 12:40). Unlike a major storm headed our way, we cannot predict with any amount of certainty when exactly Jesus will come to judge the world. Since God has not told us when Judgment Day will occur, the key is to be ready at all times, to maintain a state of readiness for the Master’s return.

What confidence can we have that we are ready for that great day? Do you in fact know for sure that you are ready?  We cannot “stock pile” a bunch of good works in hopes of being prepared or “good enough” for Jesus to let us into Heaven, for salvation cannot be earned or achieved by personal merit (Eph. 2:8-9; 2 Tim. 1:9; Tit. 3:4-7). So then what does it take to be ready?

Have you been converted?

Being ready for the Judgment Day begins first with our conversion to Christ. “Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord,” (Acts 3:19, NKJV). To be “converted” literally means “to turn to.” Therefore, when a person is converted to Christ, he or she has turned from sin to God (Acts 26:20). This is the day when a person as a penitent believer is baptized into Christ to become a Christian (Mark 16:16; Acts 2:38; Gal. 3:26-27). God, not us, is at work at baptism to grant us the forgiveness of our sins (Col. 2:12-13).

Conversion requires repentance (Acts 3:19, See above). To repent literally means to “change your mind.” In the case of conversion to Christ, it is a change for the better. Those who are baptized into Christ are changing the course of their life by turning away from sin to God: “And Peter said to them, ‘Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit’” (Acts 2:38, NASB). Why we repent goes back to our desire to be ready for the day of Judgment: “Therefore having overlooked the times of ignorance, God is now declaring to men that all everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead” (Acts 17:30-31).

Always Maintain a State of Readiness

To be ready for the Judgment Day requires simply that we believe in the Son of God and obey Him: "He who believes in the Son has eternal life; but he who does not obey the Son shall not see life, but the wrath of God abides on him" (John 3:36). Works of obedience are not done so that God’s owes us salvation (Rom. 4:1-5), but to demonstrate that our faith is genuine (James 2:14-26). When Jesus returns, we want real faith to be seen in us: “However, when the Son of Man comes, will He find faith on the earth?" (Luke 18:8b).

There is a constant state of readiness that we must maintain everyday if Jesus is to find us faithful on that great day. Servants of Christ understand that everyday could be the day when Jesus returns and anticipate His arrival: “Blessed are those servants whom the master, when he comes, will find watching” (Luke 12:37a, NKJV). “Looking for the blessed hope and the glorious appearing of our great God and Savior, Jesus Christ” (Titus 2:13). Everyday is a day to watch for the Lord’s return!

Our readiness will be reflected on how seriously we take our commitment to Christ – to live a life that is pleasing to Him. “But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, on account of which the heavens will be destroyed by burning, and the elements will melt with intense heat! But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells”  (2 Pet. 3:10-13, NASB). 

Are you ready?

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Testing
the Spirits
By David Posey

Why would a person who was once a faithful Christian suddenly begin to embrace false doctrine? Why would he risk his eternal well-being on some teaching that is far from what he had been taught in the past without subjecting his new found belief to careful scrutiny? Why do some people cling so tenaciously to certain teaching, while rejecting, out of hand, good arguments against the view?

Most of us have known brethren who sat under the same teaching we did, and who still attend a church of Christ, but have radically changed their views on a variety of subjects. For example, I know men who now embrace instrumental music, institutionalism, the building and maintenance of "fellowship halls" and social programs as part of the work of the church. Some have gone even further and are teaching that only the gospels count, that the letters of the apostles are not authoritative (one preacher, in a letter to me, called apostolic authority a "raggedly old tradition"). Not one of them has contacted me to try to change my view of these matters.

Exactly what leads men to make these kinds of radical changes will always escape us because we cannot read their hearts; we are limited to judging their fruits (Mat. 7:16). No doubt, some people embrace teaching for no better reason than that someone they like taught it to them. Some teaching is tenaciously held only because brother so and so taught it, "and that’s good enough for me." We all need to check our doctrine against our motives and make certain we have better reasons than that for our faith. "Faith comes from hearing (the word of God)," not the word of bro. whomever. Steadfastness is no virtue when it is just parroting someone else’s teaching.

We are to be steadfast and immovable but not stubborn and obstinate, though the difference may not be always apparent. We should never totally shut down our minds on a portion of the doctrine of Christ. There are some non-negotiables, to be sure, but why would we be afraid to re-study any subject? Truth has nothing to fear.

But even worse (if possible), is the embracing of teaching simply because it validates a chosen lifestyle or moral decision. For example, a person may want to drink "socially" (social schmocial: "social drinking" is a stupid name for it; it’s drinking alcoholic beverages, period), and therefore he’s "decided" that the apostle Paul’s instructions to Timothy to "take a little wine for the stomach’s sake" applies to him. I find it sadly comical that some people could barely tell you what the work of the church is, but can quote verbatim 1 Tim. 5:23! Rarely has such a person done much study on the passage, but they like the sound of it and feel "confirmed" in their life-style choice. Is that honest?

There are many, though, who honestly and sincerely believe that the Bible teaches a doctrine just the way they see it. They may sincerely believe that one is saved by faith alone, or that having musical instruments in the assembly is scriptural, or that women should be able to preach, or that drinking wine is fine, or that a guilty party in a divorce can remarry, and so on . . .

Honesty and sincerity does not insulate us from judgment, though. One sure test of a man’s sincerity is this: is he willing to study the issue? John said: "Beloved, do not believe every spirit, but test the spirits to see whether they are from God; because many false prophets have gone out into the world" (1 John 4:1). The word is powerful (Heb. 4:12) and if a man will study any issue honestly, he will know the truth. What bothers me are brethren who are unwilling to speak up, content to discuss the issue only with those with whom they agree or with those whom they feel they can dominate. That is neither sincere nor honest. It is only cowardly, and Jesus puts cowards right up there with liars in the lake of fire (Rev. 21:8). Paul predicted that the time would come when people would not endure sound doctrine, but would heap up for themselves teachers who would "tickle their ears" (II Timothy 4:3). It is disingenuous in the extreme to avoid all discussion of an issue with those who you know disagree with you.

If an issue is important enough to a person that he is willing to advise others on it (like the marriage issue), or is causing them to change their view of worship or the church (like the instrumental music issue, institutionalism, and women’s roles in the church), or causing serious life-style changes (like modesty questions or drinking issues), then upon what basis does that person refuse to discuss (or debate, if necessary) the issue with one who is at least as knowledgeable as he? What is he afraid of?

I can respect anyone who is willing to put his belief to the test. But I have a very difficult time respecting those who claim to "believe" but who then stand aloof and will not subject that cherished conviction to the scrutiny of others. It betrays an attitude either of doubt about the belief or of unconcern about others.

If we cannot discuss biblical issues as adults and Christians and come to a clearer understanding of the principles that God intends for us to learn, then isn’t our confession a ruse? Let’s always be willing to subject our precious opinions and doctrines to the most severe scrutiny possible so that, before we say "I believe" something, we are confident that we have fully "tested the spirits to see whether they are from God."

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Why the Gospel is God’s Power unto Salvation

 By R.L. Whiteside

"For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth..." (Rom. 1:16a). In many sermons and articles emphasis is placed on "the" before "power," as if it were the deciding word in this sentence, whereas it is not in the Greek text. It seems odd that we should emphasize a word that Paul could have used at that place, but did not. Perhaps Paul's emphasis may better be seen by reading as follows: "I am not ashamed of the gospel, for it is God's power unto salvation." Paul emphasizes the idea that the gospel is God's power for saving men--not his creative power, but his saving power; not the power by which he created man, but the power by which he saves men. If men are saved at all, God must do it; and if God saves man, he does it by his own power--by his power for saving man. Paul affirms that his power for saving man is the gospel. That cuts of any other power or means for regenerating, or saving, man.

If, then, you would contribute anything toward saving men, bring God's power to bear on them. You are only an agent that God would use in bringing to bear on men his power for saving them. He would not have you to mix or dilute his power, nor to obstruct its full flow. You may enhance your standing with men by flattery, cajolery, and intrigue, and by such small talk and conduct, such succeed in baptizing some that you would not otherwise baptize; but all such converts have you in mind rather than the Lord. They have fallen in love with you and your power to attract people instead of falling in love with the Lord and his power to save, and they will not be worth a fig in any effort the church makes till come around again. Any preacher should be ashamed of himself for making such converts, for he has impressed himself, instead of the Lord, on the hearts of his converts. "For our exhortation is not of error, nor uncleanness, nor in guile: but even as we have been approved of God to be entrusted with the gospel, so we speak; not as pleasing men, but God who proveth our hearts. For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; nor seeking glory of man, neither from you nor from others, when we might have claimed authority as apostles of Christ" (1 Thess. 2:3-6). Paul used no flattery and practiced no deceit; he was not trying to build up a big admiration society. Flattery may be effectually used to cover up the speaker's covetousness, but it accomplishes nothing in the salvation of people. Only the gospel is God's power to save, and on that the preacher should rely. "And I, brethren, when I came unto you, came not with excellency of speech or of wisdom, proclaiming to you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God." (1 Cor. 2:1-5).

But why is the gospel God's power to save? Paul assigns the reason: "For therein is revealed a righteousness of God from faith unto faith” (Rom. 1:17). The gospel is the power of God unto salvation, because in it is revealed a righteousness by faith in order to faith. Why this is true will be clearly seen, if we get a clear view of Paul's use of the phrase, "the righteousness of God." By this expression, he does not refer to the righteousness of God as a person. That attribute of God had been known of old, for it had clearly been revealed in the law. "The righteousness of God" may refer either to God's plan of righteousness or to the righteousness to which we attain through that plan. "For being ignorant of God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God." (Rom. 10:3). Paul did not mean that the Jews were ignorant of the fact that God is a righteous being, nor that they were trying to prove themselves to be righteous. The righteousness of God was something to which they could subject themselves and to which they had not brought themselves into subjection. They were ignorant of the gospel, God's plan of righteousness, and were going about to establish a plan of their own. Hence, they had not submitted to the gospel--God's plan of righteousness. The righteousness to which we attain through this plan of righteousness is referred to by Paul as "the righteousness . . . of faith" (Rom. 10:6).

There are only two conceivable ways by which men can be righteous. If a man were to live absolutely perfect, he would be righteous in his own right and by his own works; but no mere man has ever been righteous by the perfection of his own works--all have sinned. As all are unrighteous, and as only the righteous can be saved, what hope is there for any man?

Some plan must be adopted by which guilty sinners can be made righteous, or there is no hope. God has graciously provided that plan. In the gospel, God's plan of righteousness, provision is made for the cleansing and the forgiveness of the sinner. The blood of Jesus Christ cleanses from all sin. Sins are forgiven, guilt from sin is removed; and the person is thus cleansed stands in God's sight as if he never had sinned. He is righteous, and this righteousness is attained to by faith.

The denominational idea, expressed in their creeds and standard works, that the righteousness of Christ is imputed to the sinner, while the sinner's corruption still remains with him, makes God's plan of righteousness weak and ineffective. The creed makers would have us believe that the sinner is not only made righteous, but is only, in some mystical way, clothed with the clean garments of Christ's righteousness, and made to appear clean, though beneath these borrowed garments he is still filthy and sinful. The marvel is that any one could ever believe such perversion. It makes the gospel a very ineffective cleansing agent, discredits the blood of Christ, and puts God in an unfavorable light, for it represents him as counting the filthy man as clean simply because he has dressed him up in clean clothes. No, the gospel is not so ineffective as that; neither does God carry on such a pretense as they would have us believe.

There are two ways for your handkerchief to be clean: one is, for it never to be soiled; the other is, for it, having become soiled, to be carried through a process of cleansing and made clean. Not that the cleanliness of the washerwoman is imputed to it, but she has carried it through a process of cleansing that makes it as clean as if it had never been soiled. The abuse and wear you gave it may have weakened its fabric, but it is clean. Just so with man. If he never became soiled with sin, he would be clean; but since he has become soiled by sin, our Lord can take through a process of cleansing that makes him as clean as if he never had sinned. The fabric of his moral nature may be weakened by sin, but he is clean; and, like the handkerchief, he may become soiled again, but that does not destroy the fact that he was once made clean and righteous.

Because the gospel thus cleanses from sin and makes us righteous, it is the power of God unto salvation. That is the reason which Paul assigns; and if it did not thus make sinners righteous, we see not how it could be God's power to save. On our part, this righteousness is attained by a living faith. Not only so, but the fact that it does provide a way for guilty men to become righteous is an inducement for sin-burdened men to believe. Hence, I am not ashamed of the gospel, for it is God's power to save man; and it is God's power of save man because it is God's way of making men righteous by faith. This plan of righteousness by faith is revealed that men may believe.

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Anointing with Oil - James 5:14

By Wayne Jackson

In the book of James, the inspired writer exhorts: “Is any among you sick? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save him that is sick, and the Lord shall raise him up”  (James 5:14-15).

The sick are still among us. And virtually no one questions the fact that the church should have elders today, where qualified men can be found. Should elders, then, in connection with their prayers, be anointing the sick with oil?

Though this procedure has not been practiced by churches of Christ in modern times (as a general rule), some are suggesting that it ought to be a part of our ritual. How should this matter be viewed?

First, it ought to be noted that this reference to “anointing with oil” (James 5:14) is extremely abbreviated. Nothing is specifically stated in the context as to the design of the practice.
Second, there are no contextual indications that this anointing with oil had any sort of spiritual basis that would make it universally applicable or perpetually obligatory. If this was to be a requirement for the universal church for all time, it would seem to be a reasonable expectation that some foundation for the practice might have been supplied.

Commentators are sharply divided as to the meaning of the passage. Certainly any view of this text which comes into conflict with other clear biblical information must be rejected.

Several of the ideas that attempt to explain this ambiguous text are as follows:

(1) Some suggest that oil was employed as a daily item of toiletry in ancient times (much like cosmetics are used today). In periods of sickness, or fasting, this casual use of oil was suspended (cf. Ruth 3:3; 2 Samuel 12:20; 14:2; Daniel 10:2, 3; Micah 6:15; Matthew 6:16, 17). It is argued, therefore, that James may have been exhorting the brethren to accompany their prayers with the “anointing of oil,” i.e., the resumption of their normal activities. The oil would serve as a token of confidence in the power of their petition.

While this concept may be possible, it does not readily commend itself to the ordinary expositor. Too, it would not explain why elders would be called to administer the oil.

(2) A number of writers contend that the oil of James 5:14 was merely a medicinal item which, together with the prayer, would be providentially efficacious in the healing process.

It is true that oil has a medical value for some ailments, and that it was employed to this end in ancient times (cf. Isaiah 1:6; Luke 10:34). However, oil, as a physical remedy, would be useless in many sicknesses. Moreover, it would appear rather unusual that “elders” would be sought for the administration of physical healing techniques, when there were good doctors available for that purpose (see Colossians 4:14). One would hardly be inclined to call for elders today for the diagnosis and treatment of physical difficulties.

(3) Some scholars think that the “anointing” referred to by James was simply a refreshing, encouraging act of friendship, much like when Mary anointed Jesus’ feet (John 12:3; cf. Luke 7:46). It is argued that the Greek word aleipho (“anoint”) has to do with mundane rituals rather than a religious ceremony (yet see Mark 6:13). In this sense James’ admonition would be a call for the elders’ prayers, accompanied by the cultural amenity of that day which reflected love and friendship.

If such is the case, that primitive culturalism would have no relevance today; certainly it would not be a practice bound in the modern world.

(4) Most likely the use of oil, as reflected in this passage, was a symbolic act. In Bible times the practice of anointing with oil was frequently representative of God’s approval (see 1 Samuel 10:1; Psalm 89:20). Many biblical scholars are fairly confident, therefore, that the application of oil in James 5:14 was a symbolic act invoked in conjunction with supernatural healing. There are a couple of factors that lend themselves to this view:

(a) There is contextual information elsewhere in the New Testament that associates miraculous healing with the anointing of oil. In Mark 6:13 the record states: “And they [the Lord’s supernaturally endowed disciples] cast out many demons, and anointed with oil many that were sick, and healed them.” This may be the key verse that sheds light on James 5:14.

(b) Not all Christians in the first century possessed the gift of healing (cf. 1 Corinthians 12:28-30). It would be most natural, though, that the elders of local churches would be those who were granted the gift in their respective congregations. Ephesians 4:8-11 clearly indicates that some “pastors” (i.e., elders) were given spiritual gifts. If this view is correct, and in this writer’s judgment it is the most feasible, then the act of anointing with oil would not be appropriate today for the simple reason that miraculous gifts are not available to the church in this age (1 Corinthians 13:8ff).

Why, then, are a few today anxious to implement the anointing of oil into modern church practice? It could be that some are very sincere, wanting to do the Lord’s will, yet misunderstanding the nature of this passage. On the other hand, it may be the case that a few folks in the church today are simply looking for a new experience of some sort. Having grown tired of what they perceive as “traditional” service to God, they seek the novel. May we strive to approach the Scriptures in a respectful yet sensible manner.

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The Trinity:
God is Three
in One

By Mark E. Larson

Many critics of Christianity point to what they believe to be a fundamental flaw - the belief that God is three persons, yet one God (i.e., the doctrine of the Trinity). To the Jews and Muslims, this Christian doctrine appears to be a contradiction and a blasphemy against the one, true God. Christians have even been accused of believing in polytheism or three separate gods!

If the doctrine of the Trinity is true, then we could expect to find this teaching in the Scriptures. If the doctrine of the Trinity is false, then the Scriptures would only speak of God in such a way as to indicate that God is only one person. What do we find when we examine the Scriptures?

Is God Absolutely Alone or Only One Person? There are nine different Hebrew words in the Scriptures that can be translated as “one” (See the Englishman’s Concordance). Sometimes words such as man or woman are translated “one,” but such words are never applied to God in the Bible. This is understandable since God is not a man or a woman (Num. 23:19).

Now if God is only one person, as Jews and Muslims claim, which word for oneness could they apply to God? Only one of the nine Hebrews words that can be translated as “one” can refer to “complete solitary” or being absolutely alone. That word is YACHIYD (e.g., Ps. 68:6; Gen. 22:2; Judges 11:34). If this word was applied to God anywhere in the Scriptures, it would be devastating to the doctrine of the Trinity. However, no where in Scripture can this word be found ever applying to God! That is because God is not absolutely alone as only one person.

God Has a Unified Oneness About Him: We learn much about God by studying the Hebrew word ECHAD. Sometimes the word is used with reference to the number one or quantity of one (e.g., Gen. 2:21), but when it does it is never in reference to God. Frequently, the word ECHAD is translated “one” to denote a unified or compound oneness: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Gen. 2:24). Many other examples could be given (e.g., Gen. 3:22; 11:6; 34:16; 2 Chron. 30:12; Ezra 2:64; Jer. 32:39). Jews and Muslims would not want to find this Hebrew word applying to God, lest they lose their argument that God is only one person.

The word ECHAD does in fact apply to God! “Hear, O Israel: The LORD our God is one [ECHAD] LORD” (Deut. 6:4; Compare to Mark 12:29). God is “one” in the sense of a unified or compound oneness. All three persons united -- God the Father, God the Son, and God the Holy Spirit, constitute or comprise the one true God.

God Is Referred to in the Singular As Well As in the Plural: Those who deny the doctrine of the Trinity will never refer to God in the plural or quote God speaking in the plural (e.g., “They,” “Them,” “Theirs,” “We,” “Us,” “Ours”), but only in the singular (e.g., “I,” “Myself,” “Me,” “”My,” He,” “Him,” “His”). We may use singular nouns and verbs to refer to God because God is described in this way in Scripture. This is often done to emphasize that the Lord is the one and only God (e.g. Deut 32:39).

However, we may also use plural nouns and verbs to refer to God because God is also described in this way in Scripture! The Bible commonly uses plural words for God, the most common one being the Hebrew word ELOHIYM (i.e., a plural form of deity or god): “In the beginning God [ELOHIYM] created the Heaven and the earth” (Gen. 1:1). It may surprise some to know that ELOHIYM is translated more than 400 times in the Bible as “gods” – plural! For example, “And the people answered and said, "Far be it from us that we should forsake the LORD to serve other gods (Josh. 24:16, NASB; See also Gen. 31:30; Exod. 12:12). God spoke in the first person plural when creating us! “And God said, Let us make man in our image, after our likeness…” (Gen. 1:26a). Some have suggested that the “us” or “our” in this verse refers to angels, yet man was not created in both the image of God and the angels! Other examples of plural pronouns for God can be found in Scripture (e.g., Gen. 3:22; 11:7-8; Isa. 6:8). Further evidence that God comprises of more than one person can be seen in the Scriptures where two divine persons are both called God in the very same passage (e.g. Ps. 45:6-7; Heb. 1:8-9; Isa. 48:12-17; Hos. 1:6-7; Gen. 19:24).

God Being Three Persons, Yet One God Is Due to His Unified Nature: God is One, yet composed of three persons: The Father, the Son, and the Holy Spirit. All three persons are referred to as God in the Scriptures because each one is God by nature or the divine essence (John 6:27; Col. 2:8-9; Acts 5:3-4). God would not be God to exclude any one of the three persons that make up the divine nature. For example, Jesus, even while on earth, was God in the flesh or the “I AM” (John 8:24, 58). Yet, Jesus always was accompanied by both the Father and the Holy Spirit (e.g., John 10:37-38; Luke 4:1).

Equality Among All Three Persons: Jesus, the Son of God and the Holy Spirit are just as much God as the Father is! “I and my Father are one” (John 10:30). Jesus “thought it not robbery to be equal with God” (Phil. 2:6). The equality of the Father and Son is seen in the salutations of most New Testament epistles (e.g., Rom. 1:7; Gal. 1:3; 2 John 3).Each person of the triune God is emphasized equally in prayer in 2 Corinthians 13:14.

Equal, Yet of Different Rank by the Divine Order: Jesus submitted to the Father’s will and obeyed His commands (John 4:34; 5:30; 6:38; 8:29; 14:31). How then could they be equal? Both are equally God, yet according to the divine order, each has a different rank or position in the hierarchy of God (See 1 Cor. 11:3). Just as man and woman are equal (Gal. 3:28), so are the Father and the Son (John 10:30). The different rank a woman has does not make her any less of a Christian (or human for that matter). Neither does the different rank of Christ make Him any less Deity. The different rank that each person holds simply means that there are different roles and responsibilities that each one fulfills (e.g., Eph. 5:22-33; Phil. 2:8). All three persons (the Father, Son, and Holy Spirit) represent Deity, though each person of the Godhead is distinguishable from the other. Each person of God is distinct in the sense that each one has a different role that each one fulfills (e.g., Heb. 12:9; Eph. 5:23; John 16:13).

The Unified Work of the Trinity: All three persons of God are one also in the sense of functioning together as a team to accomplish the work of God. The work of Creation: “[God] in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world” (Heb. 1:2; cf. Gen. 1:2, 26-27). "The Spirit of God has made me, And the breath of the Almighty gives me life” (Job 33:4). The work of salvation: “’Come near to Me [Christ - ML], listen to this: From the first I have not spoken in secret, From the time it took place, I was there. And now the Lord GOD has sent Me, and His Spirit.’ Thus says the LORD, your Redeemer, the Holy One of Israel; ‘I am the LORD your God, who teaches you to profit, Who leads you in the way you should go’” (Isa 48:16-17; cf. Eph. 1:2-14).

The Trinity Provides Our Salvation: Fellowship with God is achieved through the Trinity (Eph. 2:17-19). Salvation has been made possible by the Father, the Son, and the Holy Spirit. To become a child of God and receive the spiritual and eternal blessings that the Trinity provides, each person must be baptized in the name (i.e., authority) of the Triune God (Mat. 28:18-20; cf. Acts 2:38; 1 Pet. 3:21). Once we are baptized in Their name, we must continue to abide in God’s word for the Triune God to continue to abide in us (1 John 4:12-16; 2 John 9; Gal. 3:2 / Rom. 10:17; Gal. 5:16).

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Power is Perfected in Weakness

By Mark E. Larson

We may give thanks to God when the circumstances of our lives are going well. When we enjoy good health and material blessings, we may actually believe that these are signs that God approves of us. We often reason, the less stress and hardship we have in life the better so we can really serve the Lord as we would like. The tendency for many of us is to rely on earthly means for strength instead of the source of where true spiritual strength comes from.

Lord, Please Take Away
My Thorn!

“And because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to buffet me —  to keep me from exalting myself! Concerning this I entreated the Lord three times that it might depart from me”  (2 Cor 12:7-8, NASB).

Commonly, our first reaction to any trial or suffering is the desire for it to be removed as soon as possible. We are convinced that our problems are just obstacles that stand in our way to a happier life. So the solution we propose to God is: “Please take away my thorn!” We fail to see the bigger picture as to the purpose our trial might serve as it relates to the will of God (e.g. 1 Pet. 1:6-7).

To be sure, some trials are more severe than others and the pain and anguish involved may seem too much for us to bear (1 Cor. 10:13). It can be exceedingly difficult to see the good that may come from such hardship in our lives (Rom. 8:28). Yet, these are the very moments in life when we must draw ever closer to God and humble ourselves before Him. These are the moments we must learn to put our trust in the Lord who has the power to give us true strength.

Learning to Rely on
God’s Power in Weakness

“And He has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me” (2 Cor. 12:9).

This is a profound passage of Scripture. While we may claim to understand it and believe in it, do we live it? In the day to day struggles of life, is there a confidence we have in our hearts knowing that God’s grace is sufficient to help us through any trial that comes our way? Do we walk by faith with the realization that no matter what our weaknesses may be, we can be strong in the Lord?

Too often, when “the going gets tough” we are filled with stress, anxiety, even despair. Like a defense mechanism, we have trained ourselves to retreat to what the world has to offer for comfort and relaxation (e.g. “comfort foods,” TV, movies, music, magazines, Internet, gaming, fiction, etc.). While we all need rest from time to time from a busy and hectic lifestyle, this is not how spiritual strength is attained. We deceive ourselves if we believe this is the way to overcome our trials in life.

“Power is perfected in Weakness”: Rather than escape into the world that provides only temporal pleasures, we need to learn to rely on God for our strength when we are weak. God’s power is in fact perfected or made complete through our weaknesses. Though it may seem difficult when we are weak to pray or seek God’s counsel in Scripture, for example, it is the only way we can truly become strong again. Remember, the Lord can help us only so far as we allow Him to. God gives us help in a number of ways (e.g. the power of prayer, friendship in Christ, edification at the assembly, servants of Christ, a gospel message, etc.). Yet, if we reject His help, the Lord’s power will never be perfected in us.

“I Will Rather Boast About My Weaknesses”:  The apostle Paul’s statement seems rather odd, even crazy to a world that admires “the strong” and frowns on those who are weak. Yet, for Christians who understand the reality of God’s power, it makes perfect sense. Whatever our weakness may be in life, it is an opportunity for the power of Christ to dwell in us. It is in this sense that we can boast about our weaknesses. Our trials are not merely inconveniences that we endure, but circumstances we can rise above by the power of Christ! Notice Paul’s resolve: “Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me” (2 Cor. 12:9). This isn’t teaching us to sulk and just resign ourselves to the trial: “I guess I am stuck with this thorn in my side and just have to learn to live with it.” Instead, “most gladly” we boast about our weaknesses. Our weakness is a chance to see Christ’s power in us. In other words, we look at our weakness not as a “death sentence” but as an opportunity for victory in Jesus Christ! With faith, hope, and optimism, we face our trials by the strength He supplies: “I can do all things through Christ who strengthens me.” (Phil. 4:13).

“When I am Weak, I am Strong.”

“Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ's sake; for when I am weak, then I am strong” (2 Cor. 12:10).

Are we content with our weaknesses? Do we take pleasure in the trials of life? Can we say along with Paul: “When I am weak, then I am strong”? I must admit that during troublesome times in my life, I have not always been able to say this. I didn’t feel strong and therefore assumed I wasn’t. Yet, true spiritual strength is not based on how we feel, but on our faith. So even during the severest of trials, we depend not our feelings, but on Christ in whom we trust to carry us through.

Christians are set apart from the rest of this world not only because of their lifestyle of holiness (2 Cor. 6:14-7:1), but also because of their faith during the difficult times of life (2 Cor. 4:7-10). The world often marvels how people who are so weak can be so strong. Yet, it ought to be no secret as to the reason why. It is our faith in Christ that keeps us strong. To the world we let it be known that Christ lives in us. To the world we bring the gospel of Christ that can give them true strength too.

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