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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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Are You Sure About Your Salvation?

By Mark E. Larson

“And we desire that each
one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises” (Hebrews 6:11-12, NKJV).

Assurance is a very important word. It denotes full confidence without doubt or uncertainty. It represents a promise or pledge that you can count on to be true! Yet, for far too many people, even with some Christians, such assurance in their salvation is severely lacking. Instead of joy and peace, there is great doubt and fear within the heart. Many people simply do not know for sure that they are saved and will go to Heaven.

Why People Do Not Have
Full Assurance of Salvation.

They Rely on the Wisdom of Men:
Instead of searching the Scriptures for themselves, many follow creeds written by men or the wisdom of ancient philosophers and theologians. Rather than follow the Bible only, people depend on the next best seller in religious books for “spiritual enlightenment.” Many people have been drawn to the New Age Movement that combines principles from just about every major religion, including neo-Paganism and mysticism. Yet, such sources of “wisdom” cannot provide true assurance of one’s salvation! “Has not God made foolish the wisdom of this world?” (1 Cor. 1:20b).

Feelings: Some people exclaim: “I wouldn’t trade my feelings for a stack of Bibles.” They rely on emotional experiences for their confidence. Such dependency on feelings results in a very unstable and unreliable source for salvation. This is because our feelings may change from day to day and the emotional experiences we have are highly subjective in comparison to objective truth of the Bible. That is why God said through the prophet Jeremiah:  “O LORD, I know the way of man is not in himself; It is not in man who walks to direct his own steps” (Jer. 10:23).

The Conscience: Many people believe that as long as you follow your conscience you can’t go wrong, that the conscience tells you whether you are saved or not. However, the conscience is helpful only as far as to the proper training that it has received (Rom. 2:15; cf. 2 Tim. 3:16-17). The conscience may be ignorant of the truth (1 Tim. 1:12-13). The conscience may become defiled by the wrong type of training and the practice of sin (Titus 1:13-15). A person’s conscience may become so corrupt that it no longer holds sin accountable (1 Tim 4:2) The conscience can certainly be mistaken about right and wrong or about salvation (e.g., Acts 23:1; cf. Acts 26:9-11; John 16:2). As important as it is to maintain a clear conscience (2 Cor. 1:12; 1 Tim. 1:5), the word of the Lord will be the standard for judgment, not the conscience (John 12:48).

How you can know for Sure that you are Saved
and Will Go to Heaven. 

Full Assurance of Salvation Comes by Faith in Jesus: Above all, our confidence in going to Heaven comes from Jesus who died for the forgiveness of our sins. “Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water” (Heb 10:19-22). Our ability to enter into Heaven itself will not be based on personal merit or whether or not we are “good enough” to go in. Rather, we will enter because of the blood of Jesus. The hope of Heaven found in Jesus is “the anchor of the soul” that gives us great confidence in our salvation (Heb. 6:19-20).

Obedience to the gospel to Christ (to become a Christian): Many speak of the Holy Spirit and conversion as mostly an emotional experience that has little to do with our obedience to God’s word. Yet, to be absolutely certain about conversion, the truth must support our claim to be children of God. “The Spirit Himself bears witness with our spirit that we are children of God” (Rom. 8:16). The Holy Spirit “bears witness” or speaks to us through the written word in the Bible (e.g. 1 Tim. 4:1) on how to become a child of God or a Christian (Mark 16:16; Acts 2:38; Rom. 6:4; 1 Pet. 3:21). When we obey God’s word, the Holy Spirit will “bear witness” with our spirit that we are indeed children of God. This results in great assurance of our eternal salvation!  “And if children, then heirs — heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together” (Rom. 8:17).

By the Gift of the Holy Spirit:  Every person who obeys the gospel to become a Christian receives the gift of the Holy Spirit (Acts 2:38) or is sealed with the Holy Spirit, the promise of Heaven. “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory” (Eph. 1:13-14). The gift of the Holy Spirit is God’s earnest or pledge to us that our eternal inheritance will be given. “The Holy Spirit guarantee” is of course not an unconditional one. We must remain faithful and not grieve or blaspheme the Holy Spirit (Eph. 4:30; Heb. 10:29; cf. Mat. 12:31-32; Heb. 6:4-6; 2 Pet. 2:20-22). God will keep His promise to us provided we continue to walk by faith.

By “Fighting the Good Fight of Faith” (1 Tim. 6:12):
“I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing” (2 Tim 4:7-8). We are no different than the apostle Paul in this respect. All of us “who have loved His appearing” can be free from all doubt about salvation as we continue to “fight the good fight.” We can be confident, like Paul, that “the crown of righteousness” or eternal life in Heaven will be given to us on that last day!  Yet, only if we “hold fast our assurance firm until the end” (Heb 3:14). In life, we do our best to practice the truth and seek His forgiveness when we sin (1 John 1:5-10).

By Assuring Your Heart before God: We are able to stand confidently before God when we demonstrate obedient faith to the truth (1 John 3:18-19). Yet, sometimes we may still be filled with doubts and fears about our salvation and therefore “our heart condemns us” (1 John 3:20). This is because we aren’t always accurate in the judgment we make of ourselves. Our heart or conscience may condemn us when we are being too hard on ourselves. Conversely, we are often too easy on ourselves and our heart may deceive us (cf. Jer. 17:9). In either case, we need to come before God who will reveal the truth about ourselves (Ps. 89:14). We must seek His mercy and make sure our heart is right with Him. “And by this we know that we are of the truth, and shall assure our hearts before Him. For if our heart condemns us, God is greater than our heart, and knows all things” (1 John 3:19-20). Once our heart is right with God, we can be confident before God; we can be assured of our salvation! “Beloved, if our heart does not condemn us, we have confidence toward God” (1 John 3:21).

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 The Sinner's Prayer
By William J. Stewart

A local church's web site outlines how one becomes a Christian in the following 4 steps:

1. Admit your need (I am a sinner).

2. Be willing to turn from your sins (repent).

3. Believe that Jesus Christ died for you on the Cross and rose from the grave.

Through prayer, invite Jesus Christ to come in and control your life through the Holy Spirit (Receive Him as Lord and Savior).

Assurance is given that those who pray the sample prayer provided have "called on the name of the Lord" and are now saved (Romans 10:13). This 'pray and you're saved doctrine' is prevalent in the religious world today, but what does God's word say?

"Sinner's Prayer" In the Bible
As we search the Bible for just one example of a person saved as the result of a sinner's prayer, we end our quest with no results. The sinner's prayer, as taught in most churches today is foreign to the Bible. When the apostles' doctrine (Acts 2:42) was preached, the people didn't pray that they might be saved, but rather "...those who gladly received his word were baptized; and that day about three thousand souls were added to them." (Acts 2:41; cf. 47) Having received the forgiveness of sins (Acts 2:38), the people were given to prayer (Acts 2:42); not in order to be saved, but because they had obeyed God's will, and were now the children of God.

If we expand the parameters of our search for a sinner's prayer in the Bible, we come across a man named Cornelius. We are told that he was ...a devout man and one who feared God with all his household, who gave alms generously to the people, and prayed to God always. (Acts 10:2)

Though he was a very religious man, he was not saved. Though described in this manner, he was still dead in sin. However, an angel appeared to Cornelius in a vision, telling him,

...Your prayers and your alms have come up for a memorial before God. Now send men to Joppa, and send for Simon whose surname is Peter. ...He will tell you what you must do. (Acts 10:4-6)

His devotion, fear, alms and prayers did not save him, but in response to his faith, God brought together student and teacher, so that he might hear the gospel, obey God's word, and thus be saved (Acts 10:6, 19-20, 22, 33, 46-48; 11:13-15). This biblical sinner's prayer resulted in the hearing of the gospel, not salvation.

Receive the Lord into Your Heart
Denominational preachers compel folks to "receive the Lord into your heart as your personal Saviour." What does the Bible say about receiving the Lord?

“The sinner's prayer, as taught in most churches today is foreign to the Bible.” 

John 1:12-13 declares,

But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood nor of the will of the flesh, nor of the will of man, but of God.

If we will receive the Lord, then we have the right to become the children of God! But how do we receive the Lord?

Jesus plainly taught,

...if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world. He who rejects Me, and does not receive My words, has that which judges him - the word that I have spoken will judge him in the last day. (John 12:47-48)

We cannot receive Jesus apart from receiving His word. If we will receive Jesus as Lord, we must obey what He has said (Luke 6:46). He is "the author of eternal salvation to all who obey Him" (Hebrews 5:9). Indeed friend, we must receive the Lord, but on His terms, not our own.

Call on the Name of the Lord

Again, salvation seekers are told to "call on the name of the Lord" (Romans 10:13). We've already noted that this is not accomplished through a sinner's prayer. Calling on the name of the Lord is more than calling out His name. The Bible teaches us how to call on the name of the Lord.

In Damascus, Ananias came to a blind and weary Saul of Tarsus, admonishing him,

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)

Calling on the name of the Lord is accomplished through obedience to His word. Romans 10:13 is a favourite text of those who subscribe to the non-biblical sinner's prayer model. That obedience is part and parcel of calling on the Lord is evident, as we look just a few verses later,

But they have not all obeyed the gospel. For Isaiah says, 'Lord, who has believed our report?' So then faith comes by hearing, and hearing by the word of God. (Romans 10:16-17)

Let us heed God's instruction regarding salvation, not that which finds it's origin with man. It is God's say so that we will be judged by in the final day, not man's think so. Hear, obey, and be saved.

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The Loveliness of Encouragement

By Jim McGuiggan

“The brothers there [at Rome] had heard that we were coming, and they traveled as far as the Forum of Appius and the Three Taverns to meet us. At the sight of these men Paul thanked God and was encouraged.” So says Acts 28:15.

Appius was a station on the great Appian Way, the road that led into Rome; forty-three miles from the capital. There was a canal there and extensive marshes and Horace, the Roman poet, had nothing good to say about the area that was “crammed with boatmen and stingy tavern keepers” and according to A.T. Robertson was “the haunt of thieves, thugs and swindlers.” But it was to that place (and another station on the road) that a number of believers came to meet the apostle Paul.

Our English word courage comes finally from the Latin word “cor” (heart) so to encourage someone is to put heart into them. I like that imagery. People are said to “lose heart” and encouragers give them what they can’t afford to lose—heart.

The way Paul withstood his enemies, his brothers and even his friends (think of Barnabas, Mark and Peter and some of his speech in the Galatian and 2 Corinthian letters) tells us how strong and immovable he could be. So we’re used to thinking of Paul as fearless and so driven with a single purpose that he would laugh at danger, scorn fear and be a complete stranger to depression.

But there are enough suggestions in the NT to let us know that even Paul had times when he was disheartened. In Acts 18:9 the Lord urges Paul not to be afraid and in 23:11 he tells Paul, “Keep up your courage for you must witness also in Rome.” You can’t read 2 Corinthians without sensing his frustration, worry and dismay (see 2:4, 13 and 7:2-15 in particular). But there’s something about this section in Acts that’s moving and underscores this brave man’s neediness; a prisoner, boat-weary, storm-tossed, far from home and in need of a heart lift.

Still, I confess I mostly think of him as a tough man who, while he was capable of tenderness at times, was mostly like shoe-leather in his general make-up. I think that because of what he was capable of doing to the followers of Jesus as he hunted them from city to city; because of the bluntness of his condemnation of the Galatian troublers (see 5:12) and because when Mark showed weakness on a missionary journey Paul didn't want him on another and you'll remember he publicly confronted and rebuked Peter and Barnabas for hypocrisy related to the gospel message. You understand he did this in honor, in his service to Jesus, and I have no complaint with that—when it came to the truth of the gospel he was a most inflexible man but was willing to forego freedoms to further it. But strong people can sometimes be insensitive and while I’d always want Paul at my side if I got in a tight corner I’ve always felt Barnabas was a good and a nicer man to be around—see how he befriended the outcast Paul in Acts 9:26-28.

That’s why Acts 28:15 is so appealing. The vision of all that happened there at that meeting shows us that Paul had his vulnerable side and that his bravery is all the more underlined precisely because it included his keeping his hurting side under control. This passage draws us to him and we learn that after all he was a man of flesh like the rest of us and it endears him to us. I knew a man, older than me and an absolute tower of strength, who on one occasion let slip that he had been wounded terribly by a friend and in that moment the wall of strength was breached and I saw the vulnerability. I hugged him and whispered things to him. I can see that event even after many years—vividly and in all its details; it drew me to him and it moves me now as I write about it.

Though it reads like it, it isn’t really Paul I have in mind at this moment—it’s those who came so far to put heart in the great man. They couldn’t bear for him to do so much, try so hard, suffer so long and face a strange land and an uncertain future without knowing that their hearts were knit to his. This was the work of God and that’s why Paul thanked God for it but this was the work of some lovely humans in whom Paul saw the God who should be thanked.

To give people heart! When we can we must give them bread, jobs, clothes, shelter and all the other things they need but along with these precious things we must give people heart, must give them reason to go on, must help them to be brave and even gallant when they’re faced by a life that is beating them down. We need to “go the distance”.

Someone saw us in helpless confusion, weary and beaten and he came to give us heart. "In the world you will have trouble. But take heart! I have overcome the world" (John 16:33, NIV). What am I going to do about what I’m writing here? What are you going to do? Who do we know—at this moment—that needs us to give them heart? How far are we willing to go to do that?

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God's Vision for the Church

By Mark E. Larson

Do you have “vision”? Not vision as in keen eyesight, but the vision that    pertains to your ability to imagine with faith great things in your future.

What person in his youth has not envisioned a future that included success in a career, the blessing of marriage and having a family of his own, or other wishes that would eventually come true? Perhaps we all have had big dreams and hopes for the future. Yet, what about for the church to whom we belong?

Every church needs vision – the strong faith to imagine and anticipate great things for the future of the church. Like the Jews who were in enslaved and in desperate need to believe in and envision God’s deliverance of them (Jer. 29:1-14), we too need to believe in God’s plans for the church. We need to envision a bright future that is blessed by God!  “For I know the plans that I have for you,' declares the LORD,' plans for welfare and not for calamity to give you a future and a hope” (Jer 29:11, NASB). Can we envision God’s vision for the church? “So the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and, going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase” (Acts 9:31).

There will always be naysayers or people whose motto is: “It can’t be done.” Such people lack the faith to have any real vision at all. Such negativity we must rise above and resist at all costs. For without vision, a church will inevitably in time become “lukewarm” and die spiritually (Rev. 3:16, 1-2).

Great things will only come for the church that maintains vision – that understands their purpose as a church that belongs solely to Christ. Never forgetting the precious blood that redeemed us from sin, we are honored, motivated, even excited to serve the Lord who has also given us a wonderful purpose to full in Him. “Who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds” (Titus 2:14).

Man’s Vision vs. God’s Vision for the Church.

In all this talk about “vision,” it can be very tempting to get carried away with our own thoughts and imaginations. We need to beware of following “man-made visions” or ideas which result in man-made churches (Col. 2:8). Man’s vision of what the church should be is very different than God’s (e.g., political or social agendas, place of entertainment, recreation, etc.). Often, man’s “grand vision” of the church is very worldly and materialistic – an ambitious plan of wealth, a lofty building, a prestigious name, record attendance, influence and the like. Too often, man’s vision for the church is similar to an exclusive social club that shuns outsiders who “aren’t from around here” or of a different class and race. Again, let us beware that whenever people follow man’s vision instead of God’s, the church becomes something other than what the Lord intended (Mat. 15:13-14).

Let us commit ourselves to God’s vision for the church: “Where there is no vision, the people are unrestrained, but happy is he who keeps the law” (Prov. 29:18). Too often, churches follow opinions or ideas of men (e.g. best selling authors, church seminars) and “cast off the restraint” of God’s word. We need to remember that our local church will be blessed only if we keep God’s “vision” for our church in full view (i.e. God’s revelation or Word). Only by sowing “the seed” or God’s word will result be genuine Christianity (Lk 8:11, 15; cf. 1 Pet. 1:23).

What is God’s Vision for the Church?

A church that is like His Son, Jesus Christ:      The goal of every church should be: To be like Christ - “to grow up in all aspects into Him, who is the head, even Christ” (Eph. 4:15b). Envision a membership that does not remain the same year after year, but transforms into the image of Christ more and more as time goes on! (2 Cor. 3:18). There is an intense focus on the vision to be more and more like Jesus. More holy or pure of sin like Jesus (Heb. 4:15; 1 Pet. 2:22); More compassionate like Jesus (Mat. 9:36); More thankful like Jesus (Mat. 15:36); More merciful and forgiving like Jesus (Mat 18:21ff; Luke 23:34); More devoted to the worship of God like Jesus was (Mark 1:35); More zeal for God like Jesus had zeal (John 2:13-17); to love more and more as Jesus loved (John 13:34-35; 15:12-14). This is a church that understands their calling to follow in the footsteps of Jesus (1 Pet. 2:21)!

A church that continues to grow in the knowledge of the truth: “For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you may walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God” (Col. 1:9-10).

The goal of every church should be: To “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet. 3:18). Instead of a “clergy / laity” distinction in which members remain ignorantly dependent, members grow in their knowledge and in their ability to search the Scriptures themselves (Acts 17:11). Envision a church growing in the knowledge of God; what does it look like? Would not such a church have members who are hungry for the truth, eager to learn, studious, and able to give an answer for the hope that is in them? (1 Pet. 3:15). More than any school or college, the church is meant to be a place for the “spiritual education” of her members!

A church that is “the pillar and support of the truth” (1 Tim. 3:15). More than just students of truth, the church is to be defenders of the truth – to keep the truth at all costs, protecting it from the attacks of error. Envision a church that does not compromise the truth in order to gain the world (Mt. 16:26), that will not yield to false teachers even for one hour in order to “get along” with others (Gal. 2:4-5). Defending the truth against error is a “burden” that Jesus places on each and every church (e.g., Rev. 2:20-24). Let us fulfill that burden!

A church that is busy fulfilling her God given duties: A church without vision is a church without meaning or purpose. Do we truly understand what that purpose is? And are we committed to it? God has given every local church a spiritual mission to complete. Envision the church fulfilling her God given duty to worship God in spirit and in truth (John 4:23-24); to teach the lost and support the preaching of the gospel (Mat. 28:18-20; Phil. 4:15-18); to edify or spiritually build up the body of Christ (1 Cor. 14:26; Eph. 4:12, 16, 29; 1 Thes. 5:11); to provide benevolence for God’s children who are in need (Acts 2:44-45; 11:27-30; 2 Cor. 8:1-5).

How Do We Maintain God’s Vision in the Church?

· Believe in God’s vision: Be patient. Don’t give up. Believe in the power of His word (1 Thes. 2:13).

· Continually remind one another what the vision should be as based on God’s wisdom (Prov 28:14).

· Do not dwell on the past, but “press on” (Phil. 3:12-14), lest you lose sight of God’s vision.

· Every member needs to offer some form of leadership to support God’s vision (e.g., be a good example, initiate good works, teach, direct, plan, establish goals, etc.).

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Did Jesus Die for You?

By Brent Veyon

There is question we should consider, and though the question may appear to be a simple one, consider it carefully before you attempt an answer.  The question is this..., 'Did Jesus die for you, and if so...why?'

Understanding the 'why,' is just as important as understanding the 'who.'  Moreover, the answer to 'why' is a very uplifting one.  Consider what Jesus tells us, as to the reason 'why' God sent Him.

We know that Jesus told Nicodemus the reason 'why,' in John 3:16 when He said; "... God so loved the world that He gave His only begotten Son..."; this seems to be about as clear as it gets, and the truth of this is displayed throughout the scriptures.

God's love is also evident in nature, and some of the displays of God's power and majesty can be understood with our own observation (Psalm 19:1-6; Romans 1:19-20).  However, it was not until He reached out to us that we could more fully understand His love for us; for there are some things we could only have knowledge of through His revelation (Psalm 19:7-14).  Things like His law, His testimony, His statutes, and His judgments could not be comprehended without His direct intervention.

We can see by these facts alone God desires what is best for us, because if He didn't love us He would have kept silent.  He truly is our strength and our redeemer.

It is because God loves us that we seek Him.  It is because our Father in heaven, sought our well being first, that we love Him (I John 4:17).  Likewise, it is by His loving grace that we can have salvation, through the faith (Eph.  2:8-10; Romans 3:3:21-31).  It is through God's mercy and grace that we have knowledge of His will, and it is by His mercy and grace that we can be saved in Christ Jesus.

We must also see, however, that although this grace is extended to all men (Titus 2:11), not all accepted it from the heart (Romans 9:30-33; 6:17).  We must accept the knowledge He has given us, from the heart, for we know that "God is a Spirit, and those who worship Him must worship in spirit and truth" (John 4:24).  If we have a clear understanding of this fact, this will lead us to the answer of 'who'    Jesus died for.

The apostle Paul tried to explain this to the disciples, when he told them to "be not deceived, God is not mocked; for whatever a man sows, that she will also reap" (Galatians 6:7-8).  So, if it is the kingdom of heaven you desire, then you must sow the good seed to be able to reap the good fruit.  Moreover, he showed us that "[Christ] died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again" (II Corinthians 5:15).  Knowing this, we should give a more sincere attention to Paul's admonition to examine ourselves (II Corinthians 13:5); lest we be disqualified. “Therefore do not be unwise, but understand what the will of the Lord is”  (Ephesians 5:17).

Jesus warned of this in Matthew 7:21-23 when He said, "not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven...".  Then we may ask, 'who' will enter the kingdom of heaven?  "[But it is] he who does the will of My Father in heaven", Jesus continued.  Jesus is telling us, that it behooves us to do the will of our Father, else we will not enter the kingdom of heaven.

The writer of the book of James also agrees with this, for he stated that we should be "doers of the word and not just hearers"    otherwise, we "deceive" ourselves (James 1:22-24).  Therefore, let us understand, "we should no longer walk as the rest of the Gentiles walk, in the futility of [our] minds... being alienated from the life of God" (Ephesians 4:17-18).  We must realize that if we love God we will keep His commandments, otherwise the love of God is not in us (I John 5:3; 2:3-6).

With this in mind, we can see exactly 'who' it is that Jesus died for and 'why'.

Jesus Himself explained this to His disciples.  He told them exactly 'why' He was to die and exactly for 'who' He was to die, when He said; "Greater love has no one than this, than to lay down one's life for his friends" (John 15:13).  He goes on to show just 'who' His friends are when He said: "You are My friends if you do whatever I command you" (John 15:14).  So, it is certain, we must abide by His commandments to be "His friend."

This leaves us with and imploring question... 'Are you a friend to Jesus?'

If you know the answer to that question, then you will know the answer to this one...'Did Jesus die for you?'

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Drawing Near to the Invisible God

By Mark E. Larson

For many people, a relationship with God who is invisible is an incredible, if not seemingly impossible concept to grasp. “Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen” (1 Timothy 1:17). Since we are accustomed to using our senses (e.g., seeing, hearing, smelling, touching, tasting) to confirm what is real, it can be challenging indeed to believe in an invisible God.

“No man has seen God at any time” save the Son Jesus Christ (John 1:18; 6:46). Man has seen God in human form (Gen. 32:30; Exodus 24:9-10; 33:11; Judges 13:22), but never in the fullness of His glory and power. We cannot see God nor attempt to observe Him with a powerful telescope that observes far into the Universe. Yet, even though God is unseen, let us be assured that God is ever present and aware of everything (Psalm 139:1-10).

The Scriptures teach us that the glory of the invisible God is unapproachable. Like the sun who provides needed light, God’s glory is too intensely bright and brilliant to look upon: “... He who is blessed and only Sovereign, the King of kings and Lord of lords; who alone possesses immortality and dwells in unapproachable light; whom no man has seen or can see. To Him be honor and eternal dominion! Amen” (1 Tim 6:15-16). Moses desired to see God’s glory to which God replied: “You cannot see my face” (Exodus 22:18-20).

How Do We Come to Know God Who is Invisible?

Though an invisible God may seem largely mysterious, the Lord has made Himself known in many ways. First of all, the Creation is evidence of the invisible God: “For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse” (Rom. 1:20, NASB). The Universe and life itself is of such incredible complexity that it could not have come merely by time and change (e.g., evolution), but can only be the result of an intellect designer, the invisible God, our Creator.

In addition, we can come to know who the invisible God is when we are taught by the Scriptures: “Make Thy face shine upon Thy servant, And teach me Thy statutes” (Psalm 119:135). A direct connection is made in this Psalm between learning God’s word and the shining of God’s face upon us. Fellowship or a relationship with God is made possible when we listen and take heed to His divine will.

God is revealed to us not by His appearance, but by His attributes as described in the Scriptures (Exod. 33:19). God’s name and goodness is identified with His glory or face: “The LORD make His face shine on you, And be gracious to you; The LORD lift up His countenance on you, And give you peace’” (Num. 6:25-26). All of God’s amazing attributes reveal who God is! (e.g., loving, wise, patient, powerful, holy, righteous, eternal, God of joy, hope, comfort, grace, peace).

Finally, we can come to know the invisible God through His Son Jesus Christ: “For He delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins. And He is the image of the invisible God, the first-born of all creation” (Col. 1:13-15, cf. Col. 2:9). Jesus perfectly represents the Father, His life, and character in every way. Those who would behold the invisible God may see Him reflected in the face of His Son. To know what the invisible God is like, we must look to Jesus. John 14:9 “Jesus said to him, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how do you say, 'Show us the Father'?”

Draw Near to God and He Will Draw Near to You! (James 4:8).

Faith in the invisible God comes from hearing God’s word (Rom. 10:17). There are no short cuts or spiritual quick fix gimmicks that bring us to a close union with God. Only by the Word is faith in God established in our hearts. The Father does not use force or pressure, but He draws or leads people to Him. God draws people to Him by His Son who was crucified on the cross for our sins. Jesus, who was God in the flesh, said before His death: "And I, if I be lifted up from the earth, will draw all men to Myself” (John 12:32). The wondrous attraction of the cross of Christ leads many people to God. Yet, to know of the cross of Christ, people must be taught of God His gospel. When people hear and learn God’s will and come to the Lord in obedient faith, they may draw near to the invisible God: “‘No one can come to Me, unless the Father who sent Me draws him; and I will raise him up on the last day.  It is written in the prophets, 'And they shall all be taught of God.' Everyone who has heard and learned from the Father, comes to Me. Not that any man has seen the Father, except the One who is from God; He has seen the Father’” (John 6:44-45).

To draw near to the invisible God, believe in His Son Jesus (John 5:37-40) and obey His word (John 8:55). Sin separates us from God (Isa. 59:2; Rom. 3:23), therefore everyone must be cleansed of their sins to draw near to God (James 4:8-10). To have our sins washed away, we not only must believe in Christ, but we must also repent of our sins, confess our faith in Jesus, and be baptized into Christ (Acts 2:38; 3:19; 2 Cor. 7:10;  Rom. 10:9-10): “‘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). To maintain fellowship with God after baptism, continue to walk in the light of His Word (1 Jn 1:5-10; 2:3; 4:7-12).        

If you want fellowship with the invisible God of Heaven, draw near to God through Jesus Christ by rendering obedience to the gospel today!  “Hence, also, He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them” (Heb. 7:25).

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How Can I Tell if
a Church is Non-denominational?

By Mark E. Larson

"That they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us; that the world may believe that Thou didst send Me." (John 17:21, NASB). In a world where religious division is common and where thousands upon thousands of “Christian” denominations exist, the idea of “Non-denominational Christianity” as Jesus prayed may seem to some people like a “fairy tale,” a “pipe dream,” or too idealistic. Yet, that doesn’t stop people from trying. Many are desperate to escape the problem of denominationalism and work to free them from it. So when a religious group or church claims to be non-denom. (i.e. non-denominational) or is working toward that goal, it can be quite appealing in a world of religious confusion.

In America, there is an ever growing popularity of “non-denom.” churches. Many “mega-churches” claim to be non-denom. Even many churches that belong to a denomination claim to be non-denom. to sound more attractive to church seekers. Why the trend to be “non-denom.”? Certainly the interest by some comes from a sincere desire to be “Christians only.” Yet, unfortunately, most people who want to be non-denom. do not understand what that actually means. Many believe that anything different and new is non-denom. which is a huge mistake (1 Tim. 6:20-21). Many wrongly suppose that to be non-denom. all traditions must be set aside, including the “traditions” or instructions handed down by the apostles of Christ (2 Thes. 2:15). Others merely seek to escape the need for authority, doctrine, leadership, and organization, even though the Bible clearly teaches the necessity of all of these (Col. 1:18; 3:17; Acts 2:42; 1 Pet 5:1-4; Phil 1:1b; Tit 1:5; etc.). Therefore, the mere claim of a church to be non-denominational doesn’t make it so.

Look beyond Autonomy: Just because a church makes the claim to be independent and autonomous from other churches, doesn’t mean that they are truly non-denominational. While autonomy is important, this is not the only characteristic to look for in a church. Many religious cults are autonomous, but this does not make them the Lord’s people!

Respects Christ as Their Head: “And He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fulness of Him who fills all in all” (Eph 1:22-23; cf. Mat. 28:18). A church is non-denom. when she respects Jesus as the One with all authority. This means that the church is committed to making sure that every belief and practice they have is authorized by Christ (Col. 3:17). Law is not determined by church leaders, but by the word of God. The Lord is our only lawgiver and judge (James 4:12). Jesus has the final say on everything (John 12:48).

What Does This Local Church Stand for? Being non-denominational does not mean that a church has to compromise the truth. Some seem to think that taking a position on any doctrinal issue automatically makes a church a denomination. Not so!  A non-denominational church should and must stand for the truth of God’s word and not settle for anything less! “But in case I am delayed, I write so that you may know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth” (1 Tim 3:15).  Any local church worth consideration should have the courage or “backbone” to proclaim their beliefs as taught by God’s word.

“The Faith” is Taught, not Something “Different”: Beware of churches that boast of being “fun, new, different, and exciting.” Being non-denom. is not merely about being new and different. God’s people will certainly be different or set apart from the world (2 Cor. 6:14-18). Yet, what should set a church apart from most all other churches is that the original faith, “the faith” is taught: “Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all delivered to the saints” (Jude 3). Does this church preach the same message of the first century? (1 Cor. 4:17; 7:17; 16:1).

They Practice New Testament  Christianity: “And they were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.” (Acts 2:42) Has the world changed so much that we cannot be New Testament Christians but instead something close but not the same? God’s word “lives and abides forever” and applies to us today! (1 Pet. 1:23-25). A church that does this will appear strange to the world, yet that is what sets it apart as a non-denominational church!

Christians can be non-denominational when they are committed to being only Christians who belong to the church which Jesus Christ paid for with His own blood (Ac. 20:28).

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Obeying the Gospel from the Heart

By Mark E. Larson

“But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, and having been freed from sin, you became slaves of righteousness” (Rom 6:17-18, NASB). As important as the doctrine “salvation by grace through faith” is in the Roman letter (e.g., Rom. 3:22-24), obedience to the gospel is also emphasized as essential to gaining eternal life (Rom. 1:5; 16:26). Indeed, genuine faith in Christ will be demonstrated by our obedience to God (James 2:14-26).

The Scriptures make it clear that the gospel not only stands for the good news of Jesus Christ concerning His death, burial, and resurrection (1 Cor. 15:1-4), but also the word of God or the truth (Eph. 1:13; John 17:17) or the entire law of Christ (1 Cor. 9:21). Everyone will be held accountable by God on whether or not they obeyed the gospel on Judgment day (2 Thes. 1:8).

Obeying the gospel necessarily involves the plan of salvation or the conditions one must meet to become a Christian. After a person has heard God’s word with a good and honest heart (Rom. 10:17; Luke 8:15), that person will have faith in Christ. Belief in Jesus is essential for salvation (Acts 16:31). True faith will lead a person to repent of his sins, confess Jesus as Lord, and be baptized into Christ as commanded in Scripture (Rom. 10:9-10; Acts 2:38). All of these conditions must be met to become a Christian and receive all spiritual blessings in Christ (Eph. 1:3; Gal. 3:27).

In Romans 6:17, the apostle Paul reminded the saints at Rome of their prior obedience to the gospel when they first became Christians. Their obedience was not a mere symbolic ritual or show, but a sincere act of faith that came “from the heart.”  “Heart obedience” must be important, for Paul, who was inspired by God, emphasizes it and also gives thanks to God for it. Clearly, conversion to Christ or our salvation is not a passive event, but a conscious choice that a person makes, a decision that comes from the heart.

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