Understanding God's Word

Can you understand the Bible? Is it even possible for an average person to comprehend the message of the Bible unaided by some "professional?" Must you have majored in theology or attended a seminary to know God's will?

The Dark Ages were just that...dark. The understanding of people was darkened. The average person was completely dependant upon the religious "professionals" in order to have any access to God's Word. The availability of Bibles was scarce. The ones that did exist were "chained to the pulpit." In order to hear God's word the average person ("layman") was dependant upon the "clergy." Some reports say that most priests had never even seen a Bible during the darkest of these days. False teaching and half-truths abounded as ritualistic tradition and the thoughts of men were peddled as God's Word.

Around 1440, Johannes Gutenberg invented the machine of the millennium—the printing press. Bibles became increasingly available to the common man. What followed was a great "Enlightenment." As individuals began to study the Bible for themselves, they saw a great divide between the church of the New Testament and the traditions and creeds of the church of their day. The result was an effort to "Reform" the corrupted church back to its original form. Eventually, a major movement of unity was made to fully “Restore” the forms and practices of the first century church in the present age. Going back to the Bible and restoring biblical faith and practice was (and continues to be) possible because people studied the Bible for themselves.

Surely, God is powerful enough to reveal his will in a way that all people can understand. From prince to peasant, God has revealed his truth in a form accessible to all who will dedicate themselves to diligently study it (John 8:31-32). It is true that we can benefit greatly from the study and guidance of others (Nehemiah 8:8; Acts 8:30-31; cf. Romans 10:14-15). However, we should not think that we are dependant upon "the professionals" in order to learn God's will for our lives. Spiritually responsible people make informed decisions about their beliefs based upon the evidence of Scripture. We must not blindly follow the teachings of those "professionals" who wear religious garb. God expects all Christians to personally study and arrive at truth (Proverbs 23:23; 2 Timothy 2:15).

The spirit of the Berean Christians is extolled in Scripture. These Christians received the preaching of Paul eagerly. But they did not blindly believe what he said just because of his reputation or the fact that he was respected in the brotherhood. They searched the Scriptures daily to make sure the things that Paul taught harmonized with known divine truth (Acts 17:11). We must do the same. Even the most well intentioned preachers, professors, writers and Bible scholars can be wrong. We must each have a faith of our own based upon our own study. Others can help us along, but ultimately we must each give an account to God as to whether we have kept His word or not (John 12:48).

I am blessed to have the opportunity from the elders to be engaged in the "ministry of the word" in this congregation (1 Timothy 4:13-16; cf. Acts 6:4). I am continually learning and will always be a student. I want you to know that I respect your personal study and want to benefit from it in my ministry. I welcome feedback and even kind correction (see Acts 18:26). I don't claim to have all the answers, but the Bible does. Let us all study individually and find those answers together.

Passing Your Faith Down

Christianity is a taught religion. We must pass our faith down to others (Matthew 28:19-20). We cannot assume that the next generation will naturally live by Christian principles and believe Christ's teaching. When left to himself, a child will usually choose a shameful life (Proverbs 29:15). When people are not taught how to have a personal walk with God, an entire generation will arise that "does not know God"(Judges 2:10). Because when we are left to "do what is right in our own eyes" (Judges 17:6; 21:25), our choices seem right but lead to personal destruction (Proverbs 14:12; 16:25).

What can we do to pass our faith to the next generation? We must deliberately teach them healthy doctrine and Christian behavior. Paul said that the things that we know are true must be "entrusted" to "faithful men who will be able to teach others also" (2 Timothy 2:2). This type of instruction certainly begins in the home. Timothy had initially received his "sincere faith" from the diligent teaching of his mother and grandmother (2 Timothy 1:5). Timothy did not have the benefit of a believing, Christian father (Acts 16:1). Paul "spiritually adopted" Timothy and instructed him as if he were his own son (1 Timothy 1:2). Paul understood that fathers have a crucial role to play in training their children spiritually. Fathers are entrusted with the responsibility of bringing up their children in the "discipline and instruction of the Lord" (Ephesians 6:4). Fathers must be an authentic example of faith and diligently teach their children in the midst of everyday living (Deuteronomy 6:4-8).

Several years ago, Gus Nichols wrote the following insightful words about passing our faith to the next generation:

"One hindrance to the unity of the Spirit is that we are living in a secular age. We see everything through the spectacles of 'dollar-marks.' We are materialistic, we think of values in terms of money, and houses, and lands, and things of that sort. We forget that one little child to be reared and trained for the Lord, can rear and train others, and they others, and they others (Ps. 78:5-6), until in a thousand years there may be thousands of souls in heaven--all because we took time to train one. Or, it may be the other way: if we fail, it may be that this one will fail, others under like influence will fail, and others still under those influences will fail--and there may be thousands of souls burning and suffering in hell forever, a billion years from now, all because we put money, and other things, ahead of the spiritual--because we failed to train a child, failed to put the kingdom first (Matt. 6:33)."

(Source: Gus Nichols Lectures on the Holy Spirit page 210. Nichols Bros. Publishing, 1967).

May we all as parents do our best to model and instruct our children in the ways of the Lord. How we teach our children today will effect generations throughout eternity.

Foundational Doctrines: The Realities of Heaven & Hell

After death, your eternal destiny is sealed (Heb. 9:27-28). All souls enter the place of departed spirits to wait for the day of resurrection (cf. Luke 16:19-31). When Jesus returns, the righteous will be resurrected to eternal life (Heaven). The wicked, however, will be called from the grave to enter the resurrection of judgment (John 5:28-29; Acts 24:15; Dan. 12:2-3). In this article we explore the afterlife and the realities of Heaven and Hell.

1. Heaven is an actual spiritual environment being especially prepared as the eternal residence for the saved. Jesus said that he was going to prepare a specific “place” for his disciples in the eternal realm where his Father dwells (John 14:2-3). God provided the current physical heavens (atmosphere) and earth (environment) as a place specifically designed for temporal beings to inhabit (cf. Gen. 1:26-31). At Jesus’ return this physical environment and atmosphere with all of its material elements will be disassembled and destroyed (2 Peter 3:10-12). New heavens (“atmosphere”) and a new earth (“environment”) will be provided that is specifically designed as the habitation of God’s immortal, saved people (2 Peter 3:13; Rev. 21:1).

2. “Heaven’s grand opening” will occur at Jesus’ return and it will be a place of reunion and rest. The righteous dead are awaiting the “resurrection of life” that will occur on the final day (cf. Acts 2:34; John 3:13). When the Lord returns he will descend from Heaven to receive the dead in Christ first and then the disciples who are still living (1 Thes. 4:16-17). As Jesus returns to Heaven he will “bring with him” all of the saved (1 Thes. 4:14) where they will always be in the presence of the Lord (1 Thes. 4:17). In Heaven, God has “reserved” an inheritance for the saved (1 Peter 1:4), in that place filled with joy and bliss being free from sin, sorrow and pain (Rev. 21:3-4, 27). Heaven will be a place of sweet reunion (2 Sam. 12:23; Matt. 8:11) and a place of eternal rest (Rev. 14:13).

3. Hell is an actual spiritual environment originally prepared to punish the devil and his demons but will also serve as the eternal residence of the lost. Hell was originally designed as a place of eternal torment for the devil and his rebellious followers (Matt. 25:41). Satan’s rebellious angels are currently incarcerated in “eternal chains” until the judgment of the great day (Jude 6), when both they and their leader will be cast into the eternal lake of torment called Hell (Rev. 20:10). This is a place of “eternal destruction” where the inhabitants are “tormented day and night forever and ever” being away from the presence of the Lord (Rev. 20:10; 2 Thes. 1:9). Those that are not protected by their obedience to the gospel will also be consumed with flaming fires of vengeance (2 Thes. 1:8-10). Anyone who does not have their name written in the book of life will find themselves in eternal torment (Rev. 20:15).

4. “Hell’s gruesome opening” will swallow the wicked into a state of continual and eternal torment. Hell is a place of eternal torment where the fire is never quenched and even the “worms” cannot find release from their torment (Mark 9:43-48). It is a place where there will never be any relief or rest (Rev. 14:11). It is a place of “outer darkness” outside of God’s light; a place of “clinched teeth” beyond any hope of release (cf. Matt. 25:30). There is no hope for those who profaned the blood of Jesus and rejected his Spirit of grace (Heb. 10:28-31).

5. Every soul will spend eternity in one of the two final destinations of either Heaven or Hell. Every person will appear before Christ’s judgment seat (2 Cor. 5:10). You either follow Jesus and be saved, or follow your own way and be lost (Matt. 25:31-46). What will be your final destination, eternal punishment or eternal life? The choice is yours.

Foundational Doctrines: Marriage, Divorce & Remarriage

Divorce and remarriage is a very sensitive issue in the church today. Yet Jesus gives very specific instructions on the topic. Will we accept the seemingly “hard sayings” of Jesus and continue following him, or will we turn away (cf. John 6:60-69; Matt. 10:34-39)?

1. God intends for marriage to be a lifetime arrangement; He hates divorce. God’s original intention was for marriage to be between a man and a woman (Matt. 19:4). Leaving the families of their birth, a man and a woman are united together to form a family of their own in marriage (Matt. 19:5). This union is sealed by God and is not to be broken by man (Matt. 19:6). From the time of God’s original design in the beginning, mankind abused marriage and an epidemic of divorce (for any cause) began. Therefore, because men’s hearts were hard, God tried to get a handle on the epidemic by regulating man’s action with a “divorce law” (Matt. 19:7-8a). But this was never God’s original intent or design (Matt. 19:8b). God “hates divorce” (Mal. 2:16, NASB), because he intends for marriage to be a lifetime covenant between a man and a woman (Mal. 2:14; 1 Cor. 7:39; Rom. 7:2-3).

2. There is only one reason God will accept for divorce and then remarriage—sexual unfaithfulness. In his teaching, Jesus restores God’s original intention for marriage. Jesus teaching applies to all of humanity (“whoever” –Matt. 19:9), tracing its authority with God’s original purpose for marriage (cf. Mk. 10:11-12). If you divorce your spouse for any reason, except sexual immorality, a remarriage to another person constitutes the continual sin of adultery before God (Matt. 19:9). In addition, anyone who marries a person who has been divorced without this cause, is guilty of the on-going sin of adultery (Matt. 5:32).

3. When divorce occurs because of sexual unfaithfulness, only the innocent party may remarry without sin. Jesus gives an exception whereby a person might divorce their spouse and remarry another person without sin. This exception is “sexual immorality” (Matt. 19:9, ESV). This word is porneia in the original language and is a general word for sexual sin including adultery, fornication, homosexuality, or any type of illicit sexual intercourse outside of the marriage bond. In the event that such sexual unfaithfulness occurs, the offended individual has the right to divorce for this reason and subsequently remarry. Yet, even then forgiveness and restoration of the marriage (though not required) would be preferable, if possible.

4. If a divorced person (unscriptural) obtains another “legal marriage,” God views such an arrangement as continual adultery. According to Jesus teaching, the person divorced for sexual sin does not have a right to remarry. Yet, often this occurs in our society. If a person obtains a legal marriage contract without scriptural grounds, God does not view this as a true marriage but rather calls it the continuing act of “adultery” (Matt. 19:9). Also, the common occurrence of “no fault” divorce in our society means that neither party would have the God-given right to remarry.

5. Sometimes marital separation is necessary for other reasons (i.e. spousal abuse), but remarriage is not an option. There are situations where couples need to separate from one another. Such instances would include spousal abuse. In such instances Scripture indicates that a separation (divorce) is possible (1 Cor. 7:10-16). But remarriage is not an option if sexual sin (as the cause for the divorce) is not involved.

6. Some people must live celibate lives for the sake of the kingdom. In our divorce saturated culture, Jesus teaching on divorce and remarriage sounds very strict (cf. Matt. 19:10). Relationship with God is more important than marriage and some may have to live celibate lives for the sake of the kingdom (Matt. 19:12; 10:37; Ezra 10:1-5).

Foundational Doctrines: Gender Roles in the Church

In today’s politically correct culture of feminism, many do not understand the individual roles that God has given both men and women in the church. In this article, we explore the foundational Biblical teaching of gender roles in the church.

1. God’s specifically designed and assigned gender roles. God intentionally designed men and women to be different. His design includes the functional roles that both men and women are to serve in life. Man was created first to serve as a steward of God’s creation (Gen. 2:5-9, 15), while the woman was specifically created to be a “helper suitable” for man (Gen. 2:18). The “firstborn” principle of man’s creation demonstrates God’s intention for man to be the spiritual leader of the home and the church (1 Tim. 2:13). Men and women have equal value, ability, and spiritual worth before God (cf. 1 Peter 3:7). However, God has assigned specific roles to each of the genders. Men are to lead in the affairs of the church (1 Tim. 2:8; 3:15). Women have been given the special task of management of the home (1 Tim. 2:15; cf. 5:14).

2. Women are not permitted to teach or do anything that “exercises authority” over men when the church gathers together. God assigned the role of spiritual leadership to the male gender. God created woman to be a helper to man in this pursuit and commanded her to voluntarily submit to his leadership (Eph. 5:24). God gives instructions about how men and women are to conduct themselves in the “affairs of the church” (1 Tim. 3:15). Men are responsible for taking the lead in worship, such as leading prayers (1 Tim. 2:8). Women must dress in respectable apparel and behave modestly so as not to distract men from their spiritual leadership (1 Tim. 2:9-10). Women are to learn quietly in the church with a submissive spirit (1 Tim. 2:11). Women are not allowed to be in any position of exercising authority over men in the church by teaching or any other perceived leadership role in a congregation (1 Tim. 2:12). This is not a cultural command limited to the first century but is rather God’s intended designed and assigned roles for the genders (1 Tim. 2:13-14).

3. Women are not allowed to have “speaking roles” when the church assembles together. When the “whole church” gathers together (cf. 1 Cor. 14:23), God has instructed that things be done in a decent and orderly manner (1 Cor. 14:40). Included in these instructions, God directed in all the churches that women should “keep silent in the churches” (1 Cor. 14:33b-35). Although there were female prophets in the first century church (1 Cor. 11:5; Acts 21:9), when the “whole church” assembles women are prohibited from having speaking roles.

4. God expects women to lead children and other women in the church. Just because God has assigned leadership roles to the male gender in the church assembly does not mean that women are to be passive and uninvolved in the work of God’s kingdom. Women were very active in the ministry of Jesus (Luke 8:1-3). Women served as active servants in the early church (Rom. 16:1-2) often working harder than some men (Rom. 16:6, 12). All Christians, men and women, are to be involved in personal evangelism (cf. Acts 18:26). Women should lead other women in study and prayer (Acts 16:13; cf. 17:4). In fact, Scripture directly instructs older women to teach and train younger women (Titus 2:3-5).

5. A woman can do anything in the church today provided she does not exercise authority over a man. God has specifically designed and assigned roles for the genders in his church. Man has been assigned the role of leadership. Women must submit to God’s wisdom in this matter. But when it comes to the work of the church, women can do anything that men can do provided they do not exercise authority over men.

Foundational Doctrines: Congregational A Cappella Singing as Worship

In the majority of congregations of the churches of Christ today, we maintain that God desires congregational a cappella singing as worship to Him. We stand opposed to the use of instruments of music in worship. In this article we examine this concept as one of the fundamentals of our faith.

1. What we offer to God as worship is a serious matter of respect to Him. The way that we choose to express worship to God either respects or disrespects Him. It is possible to be sincere in our religious actions, yet worship “in ignorance” (Acts 17:22ff) and our worship can become “vain” (Matt. 15:9) if it is motivated by our own desires rather than a desire to please God (Col. 2:23). Worshipping God by presumption, rather than by his spoken word, is equal to idolatry (1 Sam. 15:22-23). God feels severely disrespected and dishonored when we present offerings of worship to Him that he has not commanded (Lev. 10:1-3).

2. In the New Covenant, worship to God in “spirit and truth” is essential. In the Christian age, God still takes our worship to Him very seriously. Jesus instructs us that “true worshippers” MUST worship “in spirit and truth” (John 4:23-24). Sincerity and emotion are essential in worship, but so is truthfulness. God’s word is truth (John 17:17). We can only worship “in truth” when we know God has specifically asked for something as an offering of worship. Unlike the specific Old Testament laws of worship, God has communicated his desires in the New Covenant by the actions and writings of Jesus and His Apostles (2 Thes. 2:15; Philippians 3:17, 4:9).

3. Using only Scripture as our guide for faith, we can be certain that congregational, a cappella singing is an acceptable offering of worship to God. The New Testament is clear that we must be careful that we “offer to God acceptable worship with reverence and awe, for our God is a consuming fire” (Heb. 12:28-29). God is still serious about the types of things we offer Him as worship, and there is worship that God finds “unacceptable.” The first covenant had many “regulations for worship” (Heb. 9:1). It is beyond dispute that God commanded instrumental music as worship to Him in the Old Testament (2 Chron. 29:25). But the Old Law was merely a “shadow of good things to come instead of the true form of these realities” (Heb. 10:1). John Price (interestingly a Reformed Baptist) gives a great summary of the issue: “(1) The Old Testament Temple worship in all of its outward ceremonies and rituals has been abolished; (2) We must look to Christ and His apostles alone for the worship of the church; (3) With no command, or example, or any indication whatsoever from the Lord Jesus that He desires musical instruments to be used in His church, we have no authority for their use” (Old Light on New Worship page 57).

4. We cannot be certain that using instruments in worship to God pleases Him; therefore it cannot be done “by faith.” As Christians we must walk by faith not by sight (2 Cor. 5:7). Walking by faith means following God’s word alone for our religious practices (Rom. 10:17). We can be absolutely certain that congregational, a cappella singing (without instrumental accompaniment) is pleasing to God and can be done with confident faith (Eph. 5:19; Col. 3:16; 1 Cor. 14:15; Heb. 13:15). It is impossible to have such confidence about instruments of music.

5. For about the first 1200 years of church history, instruments of music were not commonly used in worship and were condemned by church leaders. As late as 1260, Thomas Aquinas wrote that the Catholic Church did not use musical instruments because doing so doing would be to “fall back into Judaism.” In 1880, John Spencer Curwen wrote about men still living in his day who could remember when most all Protestant denominations (including Methodists, Independents, and Baptists) were opposed to musical instruments in worship.

Foundational Doctrines: The Mystery of Miracles

There is a great deal of confusion in the religious world and within our fellowship on the subject of miracles. What can we confidently know about the mystery of miracles?

1. Miracles had very specific purposes in the first century. Miracles performed by Jesus and his apostles fulfilled Old Testament prophecy (Matt. 8:16-17). The “signs” that were performed were designed to be the proof that Jesus was the divine Son of God (John 20:30-31). As the apostles went about teaching the message of Jesus, the fact that they were messengers from God was established by the miracles they performed (2 Cor. 12:12). God’s true message could be distinguished from a false message by the confirmation of miracles performed (Mark 16:20; Heb. 2:1-4). The purpose of miracles was to confirm the message of God and his messengers who delivered it. Miracles were not performed to satisfy people’s curiosity (Matt. 12:38ff; 13:58; John 6:30ff; 1 Cor. 1:22). True faith is not produced by witnessing a miracle (Luke 16:30-31; John 12:37ff; Acts 4:16-17); rather faith is developed by absorbing the word of God (Rom. 10:17). Miracles were intended to confirm the word of God. It was (and is) the confirmed word of God, not the miracles themselves, that produced faith.

2. The ability to perform miracles was transmitted by the laying on of the Apostles’ hands. Jesus possessed an unlimited measure of the Holy Spirit that allowed him to perform miracles (John 3:34-35). Jesus sent the Holy Spirit upon the Apostles, giving them the ability to perform miracles (Luke 9:1-2; 10:19-20; Acts 1:8). They were given this ability to demonstrate to the hearers that their message was true (Acts 4:29-30; Heb. 2:1-4; John 15:26). These miracles were given “first” (1 Cor. 12:28) so that the foundation of the church would be established by the apostles and prophets (Eph. 2:20). The Apostles had the power to transfer miraculous power to other believers (Acts 8:18; 14:3; 2 Tim. 1:6). Miraculous powers (the miraculous measure of the Holy Spirit) were only obtained by the laying on of an Apostle’s hand (Acts 8:14-24). Others (besides the Apostles) that had miraculous abilities were unable to pass this gift on to others. Philip could perform miracles himself (Acts 8:6), but he was unable to give this ability to others (Acts 8:18-19). With the death of the Apostles and those who had miraculous ability, miracles through human agency rapidly ceased.

3. A time came when the performing of miracles through human hands were no longer necessary and therefore ceased. Once a message is confirmed as true, there is no longer any need for further confirmation. God’s word was revealed in “bits and pieces” through various prophets and inspired teachers (cf. 1 Cor. 14:29-33). Once the complete message of God was revealed and the church was no longer in its infancy (Eph. 4:11-16), there was no longer a need for the confirming purpose of miracles. The “partial” of miracles gave way to the “completeness” of God’s revealed will (1 Cor. 13:8-13).

4. God still does miraculous things today, just not through human hands. Miracles performed by human hands (Acts 14:3; 19:11-12) ceased when God’s complete message was revealed. Yet, God still does incomprehensible, miraculous acts today by his wisdom and power in response to our requests in prayer (Eph. 3:20-21). When we pray, we ask God Himself to directly act in ways that he normally does not act through the natural working of things. We must pray like Elijah asking God for extraordinary things (James 5:17-18). To receive the miraculous power of God, we must pray without doubting (James 1:6-8). We must not “deny the power” of God when we pray by limiting what he will and will not do (2 Tim. 3:5). God’s ways are indescribable and amazing (Rom. 11:33-36)! Do you believe it?

Foundational Doctrines: The Lord's Supper, Sharing in the Body of Christ

The night Jesus was betrayed he instituted a memorial meal for his followers to observe (Matt. 26:26-29; Mark 14:22-25; Luke 22:19-20). Today there is great confusion when it comes to this memorial meal. Christian groups observe the Supper for different reasons and at varying frequencies. As we examine our faith, what does the Bible clearly say about the Lord’s Supper?

1. The purposes of the Lord’s Supper are memory, connection, unity, and proclamation. Jesus instructed his followers to eat bread and drink fruit from the vine as memorial elements to help them remember his crucified flesh and the blood he poured out for the sins of many (1 Cor. 11:23-25). When we partake of the cup of blessing and the broken bread, we are connecting with the very blood and body of Christ (1 Cor. 10:14-22). A believer’s oneness with Christ is again confirmed in the Supper by sharing in the effects of the blood and body of Christ. Christians the world-over are united together when eating from the “one bread” (1 Cor. 10:17). When we observe the Lord’s Supper, we must consider one another and how Jesus’ sacrifice makes us one (1 Cor. 11:17-22, 29). Also, we make a “proclamation” about Jesus in the Supper—affirming and celebrating the reality of his return (1 Cor. 11:26).

2. The Lord’s Supper is for those that are in the kingdom of God. Jesus began the Lord’s Supper for those who are his followers (within the kingdom) (Matt. 26:27-28). The Lord’s Supper is intended for true disciples and not for unbelievers. Sometimes unbelievers will attend the assemblies of the church (1 Cor. 14:24). Taking the Lord’s Supper is a personal choice. But if you take the Lord’s Supper “without discerning the body,” you are eating and drinking judgment upon yourself (1 Cor. 11:28-32). You cannot rightly think about the body of Christ while taking the Lord’s Supper if you have never been united with Jesus in his death at baptism (cf. Rom. 6:3-5).

3. The Lord’s Supper is a weekly memorial to be taken on the first day of the week when the church assembles for worship. Early Christians gathered together on the first day of “every” week to worship (1 Cor. 16:1-2). This day (what we call Sunday) became known as the “Lord’s Day” (Rev. 1:10). Christians worshipped on the very day Jesus rose from the dead—the first day of the week (Mark 16:2, 9). When “the church comes together” to worship (on this day), we are to take the Lord’s Supper (1 Cor. 11:20, 26). Early Christians did gather together for the purpose of “breaking bread” on the first day of the week (Acts 20:7). An early second century document called the Didache confirms this truth as it contains the instruction, “Having earlier confessed your sins so that your sacrifice may be pure, come together each Lord’s day of the Lord, break bread, and give thanks.” Also in the second century Justin Martyr writes, “And on the day called Sunday there is a gathering together in the same place of all who live in a city or rural district…bread is presented and wine and water” (wine mixed with water-JJ).

4. It is essential to have the correct frame of mind when observing the Lord’s Supper. No one is worthy of the sacrifice of Jesus nor to partake of the Supper. To partake of the Supper in a “worthy manner” means that you think about the sacrifice of Jesus for your sins while you partake of it (1 Cor. 11:27-32). It is also crucial that you think about the “body of Christ” (the church) and how we are united together in Him (1 Cor. 11:29; 10:17). You must “examine yourself” to make sure you have the correct frame of mind while observing the supper (1 Cor. 11:28).

The Lord’s Supper is a look backward (to Jesus’ sacrifice), a look upward (thanks to God), a look inward (reflecting on yourself), a look around (unity of believers), and a look forward (anticipating Jesus’ return).

Foundational Doctrines: Apostasy, Salvation's Exit Point

Many Christian denominations today hold to various tenants of Calvinistic doctrine. One of these doctrines is the idea of “the impossibility of apostasy.” This dogma teaches that once a person has been truly saved, there is nothing that they can do to lose their salvation. Many Biblical passages refute this idea, demonstrating the possibility of a true believer falling away. And yet, Scripture also teaches that disciples can have confidence in their salvation and assurance of salvation. Christians should not live in doubt of their salvation. However, there are many warnings in the Bible against our choosing to rebel against God and reject him again. Here we examine the clear teachings of Scripture about apostasy—salvation’s exit point.

1. Once God saves you, no one can take your salvation away. God’s intention is that once you are saved, you will always be saved. Jesus makes clear that no one can “snatch” you out of His hand once you have been saved (John 10:28). Even Satan’s hellish forces cannot overpower God’s gathered people (Matt. 16:18). Those that “draw near” to God will be “completely saved” (Heb. 7:25). By his power, God guards the salvation entrusted to the baptized believer until the final day (2 Tim. 1:12). The presence of the Holy Spirit within the Christian is a “guarantee” of his/her future salvation (2 Cor. 1:22; 5:5). For example, children make lots of mistakes but that does not mean their fathers reject them. Fathers love their children despite their mistakes. God’s grace keeps his children safe (and saved) as long as they remain in his house (in real relationship with Him).

2. Occasional sin does not mean that you have lost your salvation. The Apostle John wrote a letter to Christians to show that we can “know we have eternal life” (1 John 5:13). True disciples are those who have “fellowship” with the Father and His Son Jesus Christ (1 John 1:3). Living for God we often sin and must acknowledge this fact (1 John 1:8). This does not mean that a disciple has lost his salvation. The blood of Jesus continually cleanses true disciples from their sin—keeping them saved (1 John 1:7). Of course this does not mean that we have a license to freely sin (Rom. 6:1-4).

3. It is possible to be genuinely saved but choose to reject God and become lost again. A child of God can choose to leave the Father’s house and return to a life of rebellion, “walking in darkness” (1 John 1:6). If we leave the lifestyle of true discipleship to return to a lifestyle of sin, our fellowship with God becomes severed (1 John 1:6). If you return to a lifestyle of sin, this grieves the Holy Spirit inside of you (Eph. 4:30), eventually causing God’s Holy Spirit to leave your life (cf. Psalm 51:11). One can be truly saved, having “tasted the heavenly gift, and having shared the Holy Spirit,” and then fall away (Heb. 6:4-6). A Christian can “wander from the truth” and lose his soul (James 5:19-20). The Hebrew writer warns true Christians, “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God” (Heb. 3:12). If you return to a lifestyle of deliberate sin, you have forfeited the sacrifice made for your sin (Heb. 10:26-27). Also, if you stop trusting in Jesus and start trusting in your own goodness to save you, you “fall from grace” (Gal. 5:1-4). Your works cannot save you (Eph. 2:8-9).

Peter writes of a person who once “escaped the defilements of the world” (saved from their sins) but then becomes entangled in them again, “the last state has become worse for them than the first” (2 Peter 2:20-22). You can choose to walk away and exit your salvation. But if you are saved, you will always be saved if you continue in fellowship with God, standing under the protection of his grace (Rom. 5:2).

Foundational Doctrines: Baptism, Salvation's Entry Point

Almost every “Christian” religious group practices and teaches some form of baptism. Some baptize infants, others adults. Christian groups sprinkle or pour while others practice total immersion in water. There are those that teach that “baptism in the Spirit” and “baptism in water” are separate events. Baptist groups teach the necessity of baptism, yet cannot bring themselves to say that baptism is essential for salvation. There is great debate and disagreement about this central Christian doctrine. What can we know with confidence regarding this fundamental teaching?

1. Baptism is the moment when you call upon the Lord to save you. Religious works of human righteousness cannot save anyone. We are only saved by grace through faith (Eph. 2:8-9). In order to be saved, we must “call upon God” to save us by his grace (Acts 2:21). Many mistakenly assume that “calling upon God” occurs in prayer, but the Bible teaches that this occurs in the event of baptism: “And now why do you wait? Rise and be baptized and wash away your sins, calling on his name” (Acts 22:16). Baptism as a religious rite does not save anyone. However, baptism does “now save” us since it is the God-ordained event where we “appeal to God for a good conscience” (1 Peter 3:21). Only an adult can make this appeal.

2. Baptism is the moment when you are united with Christ. Jesus is the only “way” of salvation and relationship with God (John 14:6). There is no “other name” by which we can be saved (Acts 4:12). Therefore, the Bible teaches that it is essential that we be “baptized in the name of Jesus Christ” (Acts 2:38; cf. Matt. 28:19). At baptism we are “buried” with Christ into his death (Rom. 6:4). Immersion in water mimics this burial (Col. 2:12). In fact, the English word “baptism” actually comes from a Greek word that means “to plunge, to dip, to immerse.” In baptism we are “united with Christ” and we arise to a new life (Rom. 6:4-5). Clearly a person is not united with Christ prior to baptism. The new life (of salvation) begins only after one has been united with Christ in baptism.

3. Baptism is when you receive the forgiving power of Jesus’ blood. Only Jesus’ pure blood can provide cleansing and freedom from our sin (Rom. 5:9; Rev. 1:5). Jesus blood was “poured out for many” in his death on the cross (Matt. 26:28). We contact Jesus’ death (and therefore his blood) when we are “baptized into his death” (Rom. 6:4).

4. Baptism is the moment of contacting the power of Jesus’ resurrection. The real power of salvation is found in the power of God. We must have faith in the “powerful working of God” that occurs when we are “buried with him in baptism” (Col. 2:12). Baptism saves us because it is the place God has determined where we contact the power of Jesus’ resurrection (1 Peter 3:21-22).

5. Baptism is the moment of spiritual rebirth and renewal. In order to enter the kingdom of God, it is absolutely essential that we be “born again” (John 3:3-8). This spiritual rebirth occurs when we are “born of water” and “born of the Spirit” (John 3:5). At the event of Christian baptism, we are immersed in water and we receive the gift of God’s Holy Spirit (Acts 2:38; Acts 5:32). The power of God’s Spirit saves us, not our own works. At baptism, God saves us by his mercy “by the washing of regeneration and the renewal of the Holy Spirit”
(Titus 2:5).

God has determined that baptism is the moment when he saves a penitent believer by his grace and the blood of his Son Jesus Christ. It is salvation’s entry point—when the new life begins.

Foundational Doctrines: The Church's (O)Mission"

There is a great deal of confusion today when it comes to the real mission of the church. Churches are involved in countless numbers of programs and activities that are doing great amounts of good. However, we are often distracted by all these “good” things from the real mission of the church. While involved in all types of “community outreach programs” the church has often been guilty of the “Great Omission” rather than the “Great Commission.”

1. The real mission of the church is to “make disciples.” Jesus gave the clear “mission statement” for his followers when he said, “Go, therefore, and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Matthew 28:19-20). The command in these verses is to “make disciples.” This is something that every Christian is commanded to do “while we are going” about our daily lives, encountering others “as we go.” The process of “making a disciple” involves baptizing them and teaching them Jesus’ commands. Christians and churches should not become distracted from the real mission of “making disciples.”

2. Disciples of Jesus are “made” to disciple others. Jesus commanded his first disciples to “follow” him and he would “MAKE” them to be fishers of men (Matthew 4:19). The very definition of being a true disciple of Jesus means that Jesus “made” you for the purpose of making more disciples. Therefore, if you are not trying to make other disciples, then you are not a true disciple of Christ yourself. Jesus commands you to “make disciples.” It is a command; it is not optional. It is true that we all have different talents as we work in the body of Christ (cf. Romans 12:4-8). Some people are better equipped to evangelize than others. In a similar way, the human body is full of various cells that are designed for different functions (i.e. brain cells, stem cells, white blood cells, etc.). Some cells are especially equipped for reproduction (reproductive cells: eggs, sperm). However, every cell by virtue of being a cell (by definition) divides. In the same way, while some Christians may be more talented toward evangelism, all disciples by definition are required to divide and make more disciples.

3. “Making a disciple” means teaching someone the process of being spiritually reborn so that the inner character of Jesus himself is spiritually formed inside of that person. This involves baptism but is not limited to it. Jesus did not send us out to go and baptize people. He sends us out to “make disciples” by teaching the gospel (of which baptism, although essential, is only a part). This is what Paul was stressing when he wrote, “For Christ did not send me to baptize but to preach the gospel” (1 Cor. 1:17a). The aim of our teaching should be to teach others until “Christ is formed” in them (Galatians 4:19).

4. When we teach someone to become a disciple, we trust in the power of God, not our own ability, to transform them. The power of the gospel is found in God’s righteous work through Christ’s saving acts. The power is not found in our ability to teach eloquently (1 Cor. 1:17b). God entrusts us with the “ministry” and “message” of reconciliation and God “makes his appeal” to people’s hearts through our teaching (2 Cor. 5:18-21). We “plant” and “water” and God gives the growth (1 Cor. 3:7).

The Bible says that the church is the bride and Christ is the bridegroom (Eph. 5:31-32; Rev. 19:7). The natural result of intimacy between a bride and a groom is reproduction. Disciples were “made” for this mission.

Foundational Doctrines: What is the Church?

Today when people speak of “church” they most often are talking about a physical building. In the Southeastern United States, the landscape is covered with various church buildings. The honest seeker of spiritual things may wonder, “Which church is the right one?”

Biblically, the concept of the church is coming from a completely different perspective. The English word “church” is a completely invented word. But it is the word that is most often used to translate the Greek word ekklesia. Yet, this Greek word literally means “an assembly,” or “a gathering.” In Matthew 16:18, Jesus is literally saying that he would build a “gathering of people” that the gates of Hades could not overpower. As we explore the fundamentals of our faith in this series, we want to get at some basic truths that we can know with confidence about the nature of the church (God’s gathered people).

1. God Himself gathers together all of the saved of the world into a single global assembly. People that repent and are baptized in the name of Jesus Christ for the forgiveness of sins are saved by grace through faith (Acts 2:37-38; cf. Titus 3:5). When we obey these commands, we are added into God’s worldwide assembly of the saved. “And the Lord added to their number day by day those who were being saved” (Acts 2:47). This assembly of the saved is the “one body” of Christ (Ephesians 4:4). This is the “assembly of the firstborn who are enrolled in heaven” (Hebrews 12:22-23).

2. A person enters God’s assembly of the saved by being baptized. This point is made clear in 1 Corinthians 12:13, “For in one Spirit we were all baptized into one body—Jews or Greeks, slave or free—and were made to drink of one Spirit.” Spiritual people who have not been baptized are not in God’s assembly of the saved. Baptism is the means of entering God’s gathered people and is essential (John 3:5).

3. By simply obeying the gospel and being baptized, God automatically adds you to his global assembly of the saved; but it is important to also “gather together” regularly with other Christians. Scripture directs us to resist “neglecting to meet together, as is the habit of some, but encouraging one another” (Hebrews 10:25). After Saul was baptized and added to God’s gathering of the saved, one of the first things he did was try and join a gathering of local Christians (Acts 9:26).

4. Be aware that not all “Christian” gatherings are really in the kingdom of God. John made this clear when he wrote, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us” (1 John 2:19; cf. Matt. 15:13). When you are trying to find a gathering of Christians to meet with regularly, you must make sure that you gather with a group that is really in the kingdom of God. Some “Christian” gatherings teach “other gospels” which is not the gospel at all (Galatians 1:6-7).

5. There are several essentials that are absolutely necessary that will identify whether a gathering is really in the kingdom of God. (1) The group must believe in God and seek Him (Heb. 11:6), (2) The group must submit to Jesus as Savior (Acts 4:12), (3) The group must teach the essentiality of being born again of water and the spirit (John 3:7; cf. Acts 2:37-38), (4) The group must worship in spirit and truth and not by presumption (John 4:24; cf. 1 Sam. 15:23), (5) The group must have proper assembly conduct with male leadership and women learning quietly (1 Tim. 3:15, and context), (6) The group must endure tribulation and not teach a “health and wealth” gospel (Acts 14:22). This list is not exhaustive, but these are some “musts.”

The saved of the world are God’s one global assembly. We must find a local gathering of true disciples that are really in the kingdom and meet with them regularly.

Christian Persecution Revisited

Christians have had it relatively easy in America. Maybe we've had it too easy. The Christian faith has always grown fastest among the fires of persecution. Now Newsweek is reporting that Christianity is dying in America, not growing. While institutional/commercialized Christianity may be on the way out in America, true discipleship may be growing stronger. Why? Because the fires of persecution are coming.

I don't want to sound like an alarmist and I don't want to be guilty of blowing things out of proportion. However, you would have to completely have your head in the sand to not recognize that there is a major "anti-Christian" movement currently occurring in our culture.

The Washington Times is reporting today (April 14, 2009) that the Department of Homeland Security is sending out warnings to local law enforcement officials about "rightwing extremist activity." According to the Times, the analysis defines "rightwing extremism in the United States as including not just racist and hate groups but also groups that reject federal authority in favor of state or local authority." Even more shocking the warning says, "It may include groups and individuals that are dedicated to a single-issue, such as opposition to abortion or immigration."

Who is going to decide what group or individual is considered a "right wing extremist?" The Christian faith is extremely counter-cultural in our world today. It is politically incorrect to say that Jesus is the only way to heaven, there is only one God, homosexuality is sinful, abortion is murdering a innocent life, etc. If the majority within American culture comes to reject Christian morality as "politically incorrect," will not all Christians be viewed as "extremists" for opposing them? And if we are viewed as "extremists" will we not be targeted by law enforcement officials according to this statement from Homeland Security?

Christians everywhere better wake up. We must all decide what we really believe. Are you willing to stand firmly for what you believe in the face of jail-time, or fines? We must decide where we stand. Jesus Christ and his teachings is the cornerstone of our identity as Christians but it is also a "stumbling block" to unbelievers (1 Peter 2:6-8). It is time to draw a line in the sand. And it is time for you to decide what side of the line you are on. But remember that while you stand for your Christian beliefs, true disciples must "Keep your conduct among the Gentiles (unbelievers) honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation" (1 Peter 2:12).

Does God choose some for damnation?

A student in World Bible School asked the following question about Romans 9:15, "Does God really choose some for damnation?" Romans 9:15 reads, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."

Romans chapter 9 is admittedly a rather difficult section of Scripture. There are many people who call themselves Christians who (influenced by the doctrines of John Calvin) believe that this passage teaches that God predestines individuals to either damnation or salvation. Ultimately this false doctrine eliminates the free will of mankind. Because of the influence of Calvinism, sometimes readers are blinded to Paul’s real message in this context.
In order to understand Paul’s point here, one must carefully consider the entire context of Romans. Also, it is important to study the context of Exodus 33 since Paul is quoting from this chapter in Romans 9:15.
The real issue of Exodus 33 and Romans 9 is not the salvation of individuals but rather the role of the nation of Israel in God’s plan. Paul’s point is not about God choosing people for salvation (or damnation) but rather God choosing people for service. God can choose anyone he wishes to serve Him, even the most unlikely of characters. God chose Pharaoh (an evil man) to bring about his purposes for Israel (see Romans 9:17-18). God uses both saved people and unsaved people to bring about his ultimate purposes and it is his prerogative to do so. The prophet Habakkuk was shocked when God’s intention to use the enemies of Israel (the Chaldeans) to bring punishment upon God’s people Israel (Habakkuk 1:5-6).
With our limited viewpoint it often seems illogical that God would use evil people to bring about his ultimate good purposes. Paul is arguing that it is God’s right—in all his ultimate knowledge—to “have compassion on whom he will have compassion, and mercy upon whom he will have mercy.” Just because God uses a wicked person to serve his ultimate purposes does not mean that that person has been chosen for salvation. God chose Israel for his covenant service as a nation to bring about his purposes, but many of the Jewish people will not be saved (unless they obey Christ; Rom. 9:6-7).

What are your thoughts on this? Feel free to comment.

The Suffering of the Savior

I have been doing a sermon series for the past four weeks which will conclude Sunday called "Jesus' Final Days." Last week, we explored "Jesus Final Friday" with a graphic lesson on the crucifixion (we had a class for children downstairs because of the intense nature of the lesson).

Normally, crucifixion victims would linger in excruciating pain for days upon the Roman crucifix. Pilate questions if Jesus has already died after only 6 hours on the cross (Matt. 15:44). Jesus death was likely hastened because of the torture he endured while he was being scourged.

The gospel writers only briefly mention that Jesus was scourged without giving the graphic details (Matt. 27:26). Historically, we know that scourging was a barbaric method of torture. It involved using a whip that had pieces of glass and metal tied to the ends. With each slash of the whip, the pieces of glass and metal would become embedded into the flesh of the victim. As the solider jerked the whip backward, hunks of flesh would be ripped from the victim's back. As you can imagine, most people did not survive scourging. It seems that Jesus was in strong physical condition to survive scourging and then crucifixion for six hours.

One member asked me after the lesson if the scourging scene in The Passion of the Christ was accurate or had the producers embellished the gore for the screen. It seems to me from the historic evidence about scourging that the bloody scene is rather accurate. It is also insightful to note that this bloody torture is hinted at later by Peter, "by his stripes you are healed" (1 Peter 2:24, KJV). Even more noteworthy is the prophecy of Isaiah about the suffering of the Messiah. Notice the NIV translation of Isaiah 52:14, "Just as there were many who were appalled at him-- his appearance was so disfigured beyond that of any man and his form marred beyond human likeness." Apparently, Jesus was so disfigured during his "Passion" that he did not even look human but was rather a bloody mass of flesh. No wonder Jesus cried out to God with loud screams to save him from that death (Heb. 5:7). Let us be thankful that Jesus was willing to do his Father's will over his own desires. Because of Jesus' wounds we experience spiritual healing! Thank you Jesus!

The Four Cups at Passover

When Jesus first began the Lord's Supper, it was instituted in the midst of the Passover meal. On the Passover table would be roasted lamb, bitter herbs, unleavened bread, a pastry mixture of nuts, fruit, and wine, and a raw vegetable dipped into a tart liquid. At various times during the meal, four cups of wine were consumed by the participants (Wilson 677). Each of these cups were highly symbolic helping Jews remember the richness of their heritage.

Especially meaningful to Christians would be the third and forth cups of wine on the Passover table.

The third cup, known as the "cup of blessing" reminded Jews of God's promise to redeem them from their Egyptian slavery (Exodus 6:6). It was apparently this cup that Jesus isolates out of the Passover meal and adopts as a memorial drink for Christian communion. Jesus uses redemption language when he takes the cup, "This cup which is poured out for you is the new covenant in my blood" (Luke 22:20). Paul apparently references this when he speaks of the Lord's Supper cup when he writes, "The cup of blessing that we bless, is it not a participation in the blood of Christ?" (1 Corinthians 10:16).
The forth cup of Passover was called the "cup of consummation" reminding Jews that God promised to take them as his people and unite them in the promised land (Exodus 6:7-8). Jesus apparently leaves this fourth cup sitting on the table and he says to his followers, "I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom" (Matthew 26:29).

After drinking the cup of his Last Supper, Jesus refrains from drinking the forth cup of Passover that represents God being together with his people united in the promised land (Lane 508-9). Jesus would soon be killed, buried, resurrected, and ascend back to his Father's house where he is preparing a place for his followers (John 14:1-4). Among Jesus' preparations is a great future banquet feast (Rev. 19:9). Jesus is waiting for all of his followers to come and join him. There we will all gather around his table. Only then will Jesus take up the forth cup. Then he will celebrate with us that his family has all joined together in that better land where we are his people and he is our God. Amen!

References:

Lane, William. The Gospel of Mark. (New International Commentary on the New Testament) Grand Rapids: Eerdmans, 1974.

Wilson, M.R. "Passover." International Standard Bible Encyclopedia. Geoffrey W. Bromiley, ed. Rev. ed. Vol. 3. Grand Rapids: Eerdmans, 1986.

A Branch Cannot Bear Fruit By Itself

I am convinced that some of the most crucial doctrines of the New Covenant of Jesus Christ are also some of the most misunderstood by the church. One of the most visible examples of this is the New Testament doctrine of salvation by grace through faith (Ephesians 2:8-9; Titus 3:5-7; Romans 3:28).

It saddens me at the number of Christians that I perceive to be living by a "salvation-by-works mindset." This mindset grows like a spiritual cancer from "working hard to get to heaven," to legalism, to bitterness, to spiritual burn-out, to despair, and eventually to apostasy. The entire system of the New Covenant is built upon a system of salvation by grace, not salvation by the accumulation of good deeds done or even by perfect rule-keeping. Good deeds cannot save (cf. Isaiah 64:6), and no one can ever keep all the rules all of the time (Romans 3:10; Acts 15:10). If good deeds and perfect rule-keeping could save, then there would have been no reason for Jesus to die and mankind would likely be under Mosaic Law.

But what is the relationship between our faith and our works? Paul states that we are saved by grace and not by our works (Ephesians 2:8-9). Yet, James affirms that we are saved (justified) by our works and not by faith alone (James 2:24). Are Paul and James contradicting one another?

Jesus teaching about the vine and the branches (John 15:1-17) gives a perfect picture of the harmony between Paul and James, faith and works. In his lengthy illustration, Jesus compares himself to a vine and his disciples to branches on the vine. Jesus explicitly states that a "branch cannot bear fruit of itself" (15:4), and "apart from Me you can do nothing" (15:5). It is impossible for a branch to produce fruit if the branch is separated from the vine. It is only when the branch is connected to the vine, and is receiving the life-giving nourishment of the vine that it is able to produce fruit. The key concept Jesus is stressing is to remain connected to the vine. Jesus uses the word "abide" nine times in the first ten verses of chapter 15. We must stay connected to Jesus and only then will we bear fruit as a result of that connection. Remember, a branch cannot bear fruit by itself.

We remain connected to Jesus Christ by living a life of submissive faith to Him. We are saved by that faith. By staying connected to Jesus, his life-giving force flows through us and He bears fruit in our lives. Our works are not our own, they are the natural result of being connected in genuine relationship to Christ. For this reason, Paul describes the characteristics of Christ within true disciples as "the fruit of the Spirit" and not the "fruit of our works" (Gal. 5:22-23). When we are in faithful relationship to Christ his spirit dwells within us--automatically bearing fruit in the life of the true believer. It is in this sense that James could say that we are saved by works (cf. James 2:24) because the fruit of Christ's Spirit dwelling in our lives demonstrates that we have a living faith (not a dead faith) within us. The fruit hanging on the vine branch shows that the branch is connected to the vine.

Will You Follow the Evidence?

For centuries people believed that Aristotle was correct when he said that the heavier an object, the faster it would fall to earth. Aristotle was regarded as the greatest thinker of all time, and surely he was not wrong.

Anyone could have easily taken two objects, one heavy and one light, and dropped them from a great height and see if the heavier object landed first. But no one conducted this experiment until nearly 2,000 years after Aristotle’s death.
In 1589, Galileo summoned the most educated professors to the base of the Tower of Pisa. From the top of the tower, Galileo pushed off a 10 pound and a 1 pound weight. Both of the objects landed at the same instant. The power of belief was so strong, however, that the professors denied their own eyesight. They continued to say that Aristotle was right.
In matters of your personal faith, do you follow the evidence of Scripture or do you blindly accept what you have always been taught? Do you simply follow the religious traditions of what the church has always done? Do you blindly accept what preachers and church leaders of the past proclaimed? Or are you willing to examine the evidence and go wherever it takes you? As Christians, we must be willing to reexamine our beliefs and make sure they pass the test of Scriptural evidence. “Test yourselves to see if you are in the faith; examine yourselves!” (2 Cor. 13:5).

A Plea for Consistency

I am currently taking a graduate class called "Contextualization." In this class we have discussed how that in evangelism sometimes former beliefs of a convert are never really rejected, but instead religious beliefs are blended together. What often happens in far eastern countries is that "converts" to Christianity end up accepting Jesus but simply adding him to their firm beliefs in other gods also. This blending together of beliefs is called "syncretism" and we see it taking place in our country today in the form of religious "pluralism." But before we point fingers at how people in other countries "blend" beliefs together, perhaps we should examine ourselves. I am amazed at how often I perceive that we in the churches of Christ take pride in "restoring the first century church" when many of our methods and practices have simply been adopted from denominationalism. For example, I have literally heard people say that we should always offer an invitation at the close of the sermon because it is Scriptural. Yet, in reality there is no biblical instruction about offering an invitation. This is simply our tradition. It seems likely to me that our tradition of offering an invitation following a sermon likely came from the denominational concept of an "alter call." There are traditionalists among us who claim that offering the invitation is the "Scriptural" thing to do (and you are "liberal" if you do not), when in reality we simply adopted it from the denominations. Yet, many of these same individuals claim that churches that raise hands in prayer are "trying to be like the denominations" when in reality we do have Scriptural instruction to do this very thing (read 1 Tim. 2:8)! What is my point? I simply desire that we study our Bibles and be consistent in our convictions!

The Transforming Power of Grace

Annie was addicted to prescription medication. She also abused alcohol. She was unreliable, mean-spirited, and even hateful. No one really liked being around her, and most people talked about her behind her back. No one respected Annie, and in reality she did not deserve any respect.

Few people took time to consider the reason behind Annie's problems. She had been raised in a house where she was never given any respect. Her parents always told her she was worthless. Soon she came to believe it. When people told her how wrong she was to be addicted to drugs and abuse alcohol, it made her feel even more worthless and more of a failure. This worthlessness actually fueled her addictions even further. It was a vicious cycle, the more people told her how wrong she was, the more she retreated into her destructive behavior.

One day, however, a kind woman named Tanya met Annie. Tanya treated her with kindness and with love. Tanya never criticized Annie's behavior, and never looked upon her with condescension. Even though Annie deserved no respect, Tanya treated her with respect anyway. Annie's self-esteem began to grow. Soon she began to have a sense of self-worth. Her destructive habits no longer seemed as appealing. Tanya showed grace to Annie, and that grace transformed her life.

Law enslaves but grace transforms. Continually hearing that we are wrong and have violated the law makes us feel worthless and actually fuels further transgression of the law (Rom. 5:20-21). In the New Covenant of Jesus Christ, God extended love toward us even while we were sinners and were undeserving of his mercy (Rom. 5:8). God did not send his Son Jesus to come in order to condemn us, but to offer the grace of God's salvation (John 3:17). By offering grace to those who are worthless, it makes us realize we can really change and become better people. Thanks be to God for the transforming power of his free gift of grace toward us!