One People of God: Israel, the Church and the Pratical Christian Life

by Chuck LaMattina

Chicago, Illinois

Romans 10:9-10 state that if we confess that Jesus Christ is the Lord of our lives, and if we believe that God has raised him from the dead, then we are saved, we are born again. By God's grace, through faith in the Lord Jesus Christ we are redeemed from the penalty and the power, or influence of sin. We receive the wonderful gift of the Holy Spirit, by which we become partakers of the divine nature.

By God's grace we are saved. By His grace we are cared for in the present. And by His grace we shall ultimately be glorified. Salvation from start to finish is not of our own works, so that no one should boast. But we must never think that salvation by grace gives us a license to sin, to go on living as we did before we were saved. The apostle Paul responds to this kind of thinking in Romans chapter six [All scripture quotations are from the NKJV]:

Romans 6:1-2 

What shall we say then? Shall we continue in sin that grace may abound?

Certainly not! How shall we who died to sin live any longer in it?

Grace is not a license to sin: it is a strong encouragement to live righteously. In the gospel of John, Jesus Christ has a woman brought before him accused of adultery. The hypocritical religious leaders want to know if Christ would have her stoned. The Lord suggests that those without any sin cast the first stone. One by one, they left. Alone with the woman, Jesus Christ said,

John 8:10-11

... "Woman, where are those accusers of yours? Has no one condemned you?"

She said, "No one, Lord." And Jesus said to her, "Neither do I condemn you; go and sin no more."

In an act full of grace, Jesus Christ forgave the woman. But then he commanded her to "go and sin no more." Forgiveness is not a license to go on sinning, but an opportunity to change for the better.

As Christians, born again of God's Spirit, we have been given the tremendous power and ability to sin no more. Yet, all too often I have found that when Christians talk about the power of the Holy Spirit in their lives, they tend to emphasize the seemingly spectacular: the revelations, speaking in tongues, the miracles. While all of these are very important aspects of the power of the Spirit in our lives, they are not the most vital. These manifestations of the power of the Spirit are not ends in themselves, but rather means to an end. They are for the edification and good of the church. The primary purpose of the gift of the Holy Spirit is the reproduction of the very graciousness and holiness of our Father God in our own lives!

What the gift of the Holy Spirit does in the new birth is not just make you a Christian in spite of any evidence. Rather it enables you to put forth real evidence of transformation. Look at how the apostle Paul pictures the change in the lives of the believers in the city of Corinth:

I Corinthians: 6:9-11

Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, 

nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. 

And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.

Some of the members of the church of Corinth had come from "the bottom of the barrel," so to speak. But Paul said that they were now different. What happened to effect the change? They were washed, they were sanctified and they were justified in the name of the Lord and by the power of God's Spirit within them. Because of their relationship to Christ and the Spirit of God within, they were made new.

II Corinthians 5:17

Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.

The power of God can do what no therapist can do, what no government program can do, what no amount of money can do. It delivers people from the destructive power of the old sin nature and transforms lives for the better. The goal of the gospel is that we become more and more like the image of God in Christ that is within us.

II Corinthians 3:17-18

Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty.

But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.

With the Spirit of the Lord within us we are liberated from the dominion of sin in our lives. As we look into the Word of God, taking in the image of all God says we are and can do, just as we would take in our physical image in a mirror, we are then able to radiate back the image we see in the Word. The Spirit within us enables us to be transformed more and more into the image of God, in Christ, in us. With the Word in our minds and the Spirit within our being, we can manifest the new man, which was created in righteousness and true holiness.

Ephesians 4:17-24

This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles [i.e. the unbelievers] walk, in the futility of their mind,

having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them because of the blindness of their heart;

who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness. 

But you have not so learned Christ, if indeed you have heard Him and have been taught by Him, as the truth is in Jesus:

that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts,

and be renewed in the spirit [or, life] of your mind,

and that you put on the new man which was created according to God, in true righteousness and holiness.

Since we have been washed, justified and sanctified in the name of the Lord Jesus, and by the power of God's Spirit, we should live differently. We have been redeemed from a futile existence. We have been given a new life, a new nature and this new nature within, is capable of righteous and holy living.

Ephesians 4:25-30

Therefore, putting away lying, "Let each one of you speak truth with his neighbor," for we are members of one another.

"Be angry, and do not sin": do not let the sun go down on your wrath,

nor give place to the devil.

Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need.

Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers.

And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

These are all simple and direct commands. We are not to see a therapist about our lying, or our stealing, we are simply to stop! We are to control our anger and control our mouths. We are not to "grieve" the Spirit within. To "grieve" the Spirit is to place a heavy burden upon it. It is to bury it under the desires and actions of the "old man" nature. We are not to do this. Rather we need to give our new nature room to grow.

Ephesians 4:31-32

Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice.

And be kind to one another, tenderhearted, forgiving one another, just as God in Christ forgave you.

Ephesians 5:1-2

Therefore be imitators of God as dear children.

And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.

The Christian is to put off the "old man" and grow up into all he is in Christ, and we grow up by imitating our Father. Sure! How do children learn what is acceptable behavior in life? They learn from their parents. In the same way, we learn what holy living is all about by imitating the actions of our Heavenly Father and our Lord Jesus Christ.

To imitate God would be an incredible command, were it not for the fact that we have the gift of the Holy Spirit within us, our new nature. The natural man cannot imitate God, it is beyond his natural abilities. All of us as Christians are called to live a life so morally pure and so full of blazing love, that it could come from no other source than the gift of Holy Spirit. This is how we become witnesses for Christ. As Christ said in Acts 1,

Acts 1:8

"... you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth."

This verse doesn't say that we would do witnessing after we received the Holy Spirit, but that we would be witnesses! You can try to convince someone that a brick is really a tomato, but if it doesn't look like one, or taste like one, if it doesn't have all the characteristics of a tomato, then it isn't one. We can say that the gospel is the power of God to change lives, we can say that we are believers. But if we don't look like one and act like one, if we do not manifest the characteristics of a believer, then our testimony will never convince anyone! And our life-style will bring disgrace upon the God of all grace and our Lord Jesus Christ. This is why we are told to stop living like the unredeemed.

Ephesians 5:3-10

But fornication and all uncleanness or covetousness, let it not even be named among you, as is fitting for saints;

neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks.

For this you know, that no fornicator, unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God.

Let not one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.

Therefore do not be partakers with them.

For you were once darkness, but now you are light in the Lord. Walk as children of light

(for the fruit of the Spirit is in all goodness, righteousness, and truth),

finding out [or, proving] what is acceptable to the Lord.

The Spirit within us enables us to live lives full of goodness and righteousness, and truth. It enables us to live a life honoring God. Walking as children of light means revealing God's light, making known the truth of His Word in all we say and do. The believer has no business whatsoever living in darkness! When Christ was raised from the dead by the glory of the Father, we too were raised with him, to awake out of the spiritual death of sin and to walk in newness of life.

Ephesians 5:14-18

Therefore He says:

"Awake, you who sleep, Arise from the dead, And Christ will give you light."

See then that you walk circumspectly, not as fools but as wise,

redeeming the time, because the days are evil.

Therefore do not be drunk with wine, in which is dissipation; but be filled with the Spirit, [my emphasis].

"Be filled with the Spirit" is God's command and He expects us to obey. But some might ask, "I thought we were already filled?" All of us have the Spirit of God dwelling within us, but we are not all filled.

The word "filled" is the Greek word pleroo and it means filled to capacity and thus having great influence upon that which it fills. The word is used in secular Greek for the wind which fills the sails of a ship causing it to move. Being filled with the Spirit means allowing the Spirit, the new nature, to inspire and motivate, and move us.

In verse 18, being filled with the Spirit is contrasted and compared to being drunk with wine. As a comparison, being drunk means being under the influence of alcohol. Being filled with the Spirit means being under the influence of the new nature. But being drunk is dissipation, leaving you out of control, while being filled with the Spirit actually gives you control of your life (Galatians 5:23 - "self-control"; II Timothy 1:7 - "sound mind").

When we are filled with the Spirit, when it permeates our personalities, we produce the fruit of the Spirit, rather than the works of the fallen flesh.

Galatians 5:16-23

I say then: Walk in the Spirit, and you shall not fulfill the lusts of the flesh.

For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish.

But if your are led by the Spirit, you are not under the law.

Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness,

idolatry, sorcery, hatred contentions jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies,

envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God.

But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness,

gentleness, self-control. Against such there is no law [my emphasis].

When we walk in the Spirit, when we are filled with the Spirit, we will produce the fruit of our new nature. And we walk in the Spirit, or we allow ourselves to be filled with the Spirit, when we have our minds full of the Word of God. The mind full of the Word of God is the key to unleashing the power of the Spirit which transforms us (Romans 12:1-2; II Corinthians 3:17-18).

The primary goal of God in giving us His Spirit is our holy transformation. He desires for us to manifest the qualities of our new nature for His glory and our own good. The victorious Christian life is a life no longer bound to the destructive influences of sin. The victorious Christian life is a transformed life where we live righteously, encouraging one another, loving one another (Ephesians 5:19ff), and bearing the beautiful fruit of the Spirit.

[Chuck LaMattina is the pastor of Grace Fellowship Church of God in Front Royal, Va. This article is excerpted from a new book by Chuck LaMattina entitled The Power of the Holy Spirit. This and other of Chuck's books are available on Amazon.]

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by Scot Hahn

Raleigh, North Carolina

The Christian lifestyle of walking in the light is set forth in many places in the New Testament Letters.  One very important section is in I John:

This is the message we have heard from him and declare to you: God is light; in him is no darkness at all. If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by the truth.  But if we walk in the light as he is in the light we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin (I John 1:5-7).

In these verses we see two opposing ways of living: in the light or in darkness.  If we are to walk in fellowship with God as his children and with our brothers and sisters in Christ then we must walk in the light.  It is not an "optional extra" - it is the Christ-like life of the believer..

There are many verses which help show us how to live this way.  In Ephesians 5:1-2 we see that we are to be imitators of God, who is light.  We do this by following the example of Christ, who was the perfect revelation of God and who fully carried out God's will.  Christ's life was light and love and this is how we are to live.  All of the specific practical ways of living a life of love flow directly from our imitation of Christ in day to day living.

We all have faults and frailties in our lives.  Only by each of us endeavoring to overlook those in others and then loving each other "as Christ loved us" are we able to have unity within the body of Christ and grow together. Understanding and living these simple truths is the only basis for our fellowship with God and each other.  This is walking in the light.

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by Chuck LaMattina

Chicago, IL

A few years ago there was a popular country-western song with the line, "Take this job and shove it, I ain't working' here no more!"  Most of us have felt that way at one time or another.  Finding a job that you enjoy and that brings your material and personal satisfaction can be like trying to find a needle in a hay stack.  So very often today, work can be body bruising, nerve wracking, and mind numbing.

But the hard demands of the modern work place can be one of the best places to prove the reality and power of the gospel of Christ.  Right in the middle of our hectic, work-weary world, we can prove that Christianity really makes a practical difference.

Is God really concerned about our work?  The answer is a definite, "Yes!"  Far too many Christians mistakenly think that work came as a result of Adam's sin and subsequent fall.  But the truth is that God always intended for us to work.

Genesis 2:8, 15, 18:

The LORD God planted a garden eastward in Eden, and there He put the man whom He had formed.

Then LORD God took the man and put him in the garden of Eden to tend and keep it.

And the LORD God said, "It is not good that man should be alone;  I will make him a helper comparable to him [i.e. Eve]."

God's original intention was for both the man and the woman to work and in their work to find meaning, satisfaction and joy.  But there is also no doubt that sin has made work harder and more painful, physically, emotionally and intellectually.  After Adam's fall God said,

Genesis 3:17-19

"... Cursed is the ground for your sake;  In toil you shall eat of it all the days of your life.

Both thorns and thistles it shall bring forth for you, And you shall eat the herb of the field.

In the sweat of your face you shall eat bread till you return to the ground, for out of it you were taken;  For dust you are and to dust you shall return."

In other words, Adam would continue to work, but now it would be full of toil and sweat.  Even nature itself would now be uncooperative.  Today, our working conditions vary.  Some of us sweat more than others physically, some sweat in other ways.  But even today, there is so often a sense of weariness in our work, even in the most professional of occupations.

In the book of Ecclesiastes, Solomon writes concerning his experiences in life.  And in chapter two, he gives us the final perspective of one who puts his hand to all kinds of work, but finds it empty and meaningless without God.  Solomon writes,

Ecclesiastes 2:4-11

I made my works great, I built myself houses, and planted myself vineyards.

I made myself gardens and orchards, and I planted all kinds of fruit trees in them.

I made myself water pools from which to water the growing trees of the grove.

I acquired male and female servants, and had servants born in my house.

Yes, I had greater possessions of herds and flocks than all who were in Jerusalem before me.

 I also gathered for myself silver and gold and the special treasures of kings and of the provinces.

I acquired make and female singers, the delights of the sons of men, and musical instruments of all kinds.

So I became great and excelled more than all who were before me in Jerusalem. Also, my wisdom remained with me.

Whatever my eyes desired I did not keep from them.  I did not withhold my heart from any pleasure,

For my heart rejoiced in all my labor;  And this was my reward from all my labor.

Then I looked on all the works that my hands had done and on the labor in which I had toiled;

And indeed all was vanity and grasping for the wind.  There was no profit under the sun.

Solomon put his hand to work in various areas of life - architecture, agriculture, economics, art; and he found some joy in these things, but ultimately he says it was all "vanity and grasping for the wind.  There was no profit under the sun."  Solomon then reiterates his conclusion again in verse 17.

Ecclesiastes 2:17

Therefore I hated life because the work that was done under the sun was distressing to me, for all is vanity and grasping for the wind.

Apart from God, this is as far as work will take us.  At the end of all we do, the big question remains, what was it all for?

We humans will work because we need to provide for the basic necessities of life.  We will work because we want to feel some sense of significance and accomplishment.  And our work will produce some temporary benefits.  But ultimately, all our toil and sweat will leave us with a sense of meaninglessness.  We will wonder, "What was it all for anyway?"

But work doesn't have to be like this for us as Christians.  The effect of our redemption in Christ can be felt even in the world of work.  To be sure, our work will still often involve hard labor and sweat, but the meaninglessness of it all can be removed. For us now, as Christians, work can take on a whole new significance.  For us Christians, there is no such thing as a valueless, no nothing job!

I'm going to give you three liberating principles from the New Testament concerning our work.  As we apply these principles, they will help us to find real fulfillment in our work, no matter what we do.  These three principles are:

1.  Don't work for mere men, but for Christ.

2.  Don't work like mere men, but like Christ.

3.  Don't just work in the light of the present, but in the light of eternity.

Principle 1:  Don't Work for Mere Men, but for Christ.

We are going to read some verses that the apostle Paul wrote to the believers in Ephesus.  When he wrote, the labor force of the Roman Empire consisted of about sixty million slaves.  Whether you were a farmer or a physician, you were probably a slave and the popular attitude towards slaves could, for the most part, be summed up by Aristotle's statement, "A slave is but a living tool."

In the Roman Empire of the first century A.D. very few people owned their own enterprises or were free to work where they wished.  So how do you find job satisfaction and personal fulfillment as a slave?  How do you advance your career?  In spite of the cultural differences between our world and theirs, the Bible holds the truth as to how to make the most of our work.

Ephesians 6:5-8

Bondservants, be obedient to those who are your masters according to the flesh, with fear and trembling, in sincerity of heart, as to Christ;

not with eyeservice, as men-pleasers, but as bondservants of Christ, doing the will of God from the heart,

with goodwill doing service, as to the Lord, and not to men,

knowing that whatever good anyone does, he will receive the same from the Lord, whether he is a slave or free.

The first thing we learn from these verses is that we are not to work for men, but for Christ.  We are to do our work as if we are actually serving Jesus Christ.  It may in fact be a finicky customer whom we are trying to serve, or a grouchy boss, but we are to labor as unto the Lord.

Do you really want to see a big difference in your work?  The next time someone questions you about something at work, how would you respond if it were Christ asking the questions?  How would you react if he wanted something done right then and there?  What would you do if he gave you ten new projects right on top of the ten you are still working on?  How would your work be affected if you knew that he would be out of the office for the whole day?  The will of God for the Christian worker is that we are to treat our employer, or the people we serve, as if we were working for Christ.  Why?  The answer is that in reality we are actually working for the Lord!  Writing on the same theme to believers in the city of Colosse, the apostle Paul states,

Colossians 3:22-24

Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God.

And whatever you do, do it heartily, as to the Lord and not to men,

knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.

God sees all the work we do as being for the honor of the Lord Jesus Christ.  We serve Christ.  As Christians, in our work, as in everything else we may say or do, we are ambassadors for Christ to the world.  What kind of ambassadors are we?

In a recent study done by the Princeton Religion Research Center, it was discovered that there was only a very slim marginal difference in the attitudes and actions of employees who claimed to be Christian as opposed to those who were not.  In the area of stealing from employers such things as pencils, paper, supplies and other goods, there was virtually no difference between the Christian and the non-Christian.  In overstating or lying about qualifications for a job, on resumes or interviews, there was virtually no difference.  In calling in sick when they weren't sick, there was virtually no difference.  When it came to striving to produce a better product, or better service, there was virtually no difference.

Now I know that studies such as these contain a margin of error.  But a study such as this should shake the Christian community out of its mediocrity.  The same lack of distinction was seen even with Christian employers or managers.  In the study, there were only a small number who did not give in to pressures to be dishonest, or manipulative and unethical, in order to stay competitive and survive.  Yet back in Ephesians 6, Christian "masters" are held to the same standards as their "slaves."

Ephesians 6:9

And you, masters, do the same things to them [i.e. treat them like Christ], giving up threatening, knowing that your own Master also is in heaven, and there is no partiality with Him.

How much love do we hold in our hearts for God and for the Lord Jesus Christ?  How thankful are we for our salvation?  It should be reflected in our work.  We are to put our hearts into all we do for the honor of our Lord Jesus Christ whether we are pushing a broom, negotiating a contract or managing people.  Our attitudes and actions in the work place can make a very favorable presentation of the gospel.  This is the point in the following verses from Titus.

Titus 2:9-10

Exhort bondservants to be obedient to their own masters,

not pilfering, but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things.

Our attitudes and actions at work should "adorn the doctrine of God."  All that we say and do as Christian employees and employers can make the gospel of Christ attractive to those who care to notice.  Yet even if no one cares to notice, or if our employer is hard to work for, we are still called on to be our best.  The apostle Peter wrote,

I Peter 2:18

Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh.

When Paul and Peter wrote to the believers of their day there was no Labor Relations Board.  There were no unions or grievance committees.  We need to remember that most of them were slaves!  Today we certainly can and should use every legal avenue to correct injustices.  But the painful fact is that not every problem will be corrected in this world.  Therefore, we must trust in the Lord and work for him.  It is the Lord who will reward us.  God will reward our faithfulness and He will overcompensate us for whatever loss we may suffer while being obedient to Him.  Even the most unjust employer will have to stand one day before the Chairman of the Board of the Universe!

Principle 2: Don't Work Like Mere Men, But Like Christ

In our society, most people, if they work hard at all, work for a pay increase, for career advancement, or for personal significance.  Most of us want to achieve something, to be somebody, to be noticed.  We want to feel important and to be held in respect.  In one sense there is nothing wrong with striving for these things.  But in our culture today so often our identity and sense of self-worth is tied to the type of work we do or the next promotion or pay raise. 

But what happens to your identity and self-worth if you are a cook at "McDonald's"?  What about when the world snickers about you being a homemaker?  What happens if you are passed over for the promotion?  What happens if you are asked to take a pay cut instead of a raise for the future good of the company? What happens to your sense of identity and self-worth then?  As Christians, our true identity, value and worth are inextricably linked to the worth of the exalted Lord Jesus Christ!  The Bible says, "As He is, so are we in this world" (I John 4:17) and "In Him dwells the fullness of the Godhead bodily; and you are complete in Him" (Col. 2:9-10).  Our identity and value are tied to Christ!  Therefore,

Col. 3:17

... whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

To do something in the name of the Lord Jesus is to do it the way that he would do it.  Whatever we say or do is to be done with his diligence, with his faithfulness to God, with his concern to do a good work for the purpose of bringing glory to God and blessings to men.

The Bible says that God makes the sun to rise on the just and the unjust (Matt. 5:45).  God's works in creation are a blessing to all and an indication of His power and grace.  Likewise our work is to be beneficial to as many people as possible and done with a godly motive.  To work in Christ's name, is to work as he would work, in imitation of his Father, so that all may benefit.

This is what is now sometimes jokingly referred to as the Puritan work ethic.  But it is no joke.  The loss of this ethic in our society is a prime reason for all our poor service and craftsmanship.  The Puritans believed, as did the Protestant Reformers before them, that all work was sacred.  The great reformer Martin Luther wrote that,

Those who are now called "spiritual," that is priests, bishops, or popes, are neither different from other Christians, nor superior to them, except that they are charged with the administration of the Word of God ... but tailors, cobblers, stonemasons, carpenters, cooks, innkeepers, farmers ... have also been consecrated to their work and office.

... everyone must benefit and serve every other by means of his own work .. so that in this way many kinds of work may be done for the bodily and spiritual welfare of the community.

The biblical view of work makes all that we do a form of godly ministry.  It doesn't matter if we are sweeping the floor or preaching a sermon.  The New Testament knows no place holier than another, no believer holier than another and no work holier than another!  The New Testament teaches us that all of life - every day, every thought, every act - is to be lived and accomplished in the name of Christ. All of life then, and every form of work, is a means to worship and glorify God.  I Corinthians 10:31 says, "... whatever you do, do it all for the glory of God."  

Cotton Mather, a colonial American Puritan Preacher, said,

The actions of a shepherd keeping his sheep, or of a mother caring for home and children, is as good a work as the actions of a judge giving a sentence, or of a minister preaching the gospel when all is done with the heart devoted to God.

The whole of life belongs to God, not just what happens in church.  God is not just interested in religious books, but in all literature.  He is not just concerned with religious service, but with all kinds of service.  God is not just interested in religious education, but in all education. 

We must work in Christ's name, as he would work, then we will find satisfaction and fulfillment in whatever we do.  As Christians, all of life is ministry and will be rewarded by God!  And this brings us to principle number three.

Principle 3: Don't Just Work in the Light of the Present, but in the light of Eternity.

We need to understand that we simply will not always be rewarded in this life for a job well done.  With this obviously in his mind the apostle Paul wrote the following in his letter to the Colossians,

Col. 3:23-24

And whatever you do, do it heartily, as to the Lord and not to men,

knowing that from the Lord you will receive the reward of the inheritance, for you serve the Lord Christ. 

The ultimate reward for working whole heartedly as unto the Lord will be received in the age to come and enjoyed throughout all eternity.  Eternity puts all our false pride and all our troubling problems, concerning our work into their proper perspective.

I'm sure you've seen those trucks with flattened old cars on their way to be recycled?  At one time someone was proud of that car and became furious when it was first scratched.  Someone borrowed money for it, going into debt.  Someone became angry when it didn't start one cold morning.  But none of that matters now.  The car is junk and on its way to be melted down.  Time can put all things into perspective.  Think of what eternity will do with our false pride and troubling problems from work.  As Peter wrote in  his second epistle, nothing in this world will last forever.

2 Peter 3:10

But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up.

Think of it!  One day all our labor problems and all our successes will be gone!

2 Peter 3:11-14

Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness,

looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat?

Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells.

Therefore, beloved, looking forward to these things, be diligent to be found by Him in peace, without spot and blameless;

In the end, all that will be left of all our hard work will be the approval or disapproval of the Lord Jesus Christ for what we have done.  The floor we swept will be gone, but not the love in our heart as we worked.  The hamburger we served to the finicky customer will be gone, but not the attitude in our service.  The skyscraper we were so proud of designing will have vanished, but not our motive in building it.  God is righteous and generous, and He will reward us for our faithfulness to Christ.

In the end, meaning and fulfillment in work is all a matter of perspective.  We are to be Christ's ambassadors, not just in church, but even out in the dirty, gritty, sweaty world of work as well.  Right there in the world of work we can bear witness to the life changing power of the gospel.  It is this that really gives value to all we do.  If we desire the right for our gospel to be heard, we must back up what we say with credibility.  The gospel is not just in word but in deed.  When God and Christ are central to our work, then we will be successful in this essential matter.

[Chuck LaMattina is the pastor of Grace Fellowship Church of God in Front Royal, Va. This article is adapted from Chuck's book Essential Matters. This and other of Chuck's books are available on Amazon.]

**

PDF article

by Richie Temple

Cary, North Carolina

In the Bible there is one God and one people of God - the people of faith.   This concept of a unique "people of God" comes clearly into focus in the Old Testament with the promises God made to "Abraham and his seed" (Gal. 3:16).  It then continues throughout the Bible so as to bind the Old and New Testaments together as one continuous story - a story of Old Testament promise and New Testament fulfillment.  This continuity is plainly set forth throughout the New Testament and is seen in quotations of Old Testament prophecies being fulfilled "in Christ:"

For no matter how many promises God has made, they are "Yes" in Christ.  And so through him the "Amen" is spoken by us to the glory of God.

Now it is God who makes both us and you stand firm in Christ. He anointed us, set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come (II Cor. 1:20-22).

The new covenant church of the body of Christ, which came into existence on the day of Pentecost, saw itself in direct continuity with the Old Testament people of God.  In short, through faith in Christ and their incorporation via the Spirit "into Christ" the new covenant believers saw themselves as the true "seed of Abraham" and heirs of all the promises of God to his covenant people.  This theme is set forth in Paul's letter to the Galatians:

You are all sons of God through faith in Christ Jesus, 

for all of you who were baptized into Christ have clothed yourselves with Christ.

There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.

If you belong to Christ, then you are Abraham's seed, and heirs according to the promise (Gal. 3:26-29).

Through the Spirit the first century believers were "children of God: and if children, then heirs;  heirs of God and joint-heirs with Christ" (Rom. 8:16-17).  God's gift of holy Spirit was understood by them to be the "firstfruits" (Rom. 8:23) or "first-installment" (Eph. 1:13-14) of God's future inheritance for his people.  Through the Spirit the blessings of God's future kingdom, as prophesied in the Old Testament and announced by Christ himself, had already broken into this present evil age.  Therefore, both the "last days" of the present evil age and the future blessings of the glorious "age to come" had already begun.  Because of this the first century believers saw themselves as those "upon whom the fulfillment of the ages had come" (I Cor. 10:11).  What had been foreshadowed in the Old Testament events, law, temple and sacrificial system had now found its "substance" or "reality" in Christ (Col. 2:17).  The following section of scripture illustrates this understanding of fulfillment in the NT church:

For through him we both have access to the Father by one Spirit.

Consequently, you are no longer foreigners and aliens, but fellow citizens with God's people and members of God's household,

built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone.

In him the whole building is joined together and rises to become a holy temple in the Lord.

And in him you too are being built together to become a dwelling in which God lives by his Spirit (Eph. 2:18-22). 

The physical building of the Old Testament temple could never be a permanent place for God's dwelling because "the Most High does not dwell in houses made by men" (Acts 7:48).  But what had been foreshadowed by the OT temple had now found its greater "reality" or "fulfillment" in Christ.  The New Testament people of God had become "a spiritual house" or "a dwelling in which God lives by his Spirit."  Such language of NT fulfillment of the Old Testament "shadow" is everywhere on the pages of the NT epistles as well as in the Book of Acts.  It was precisely this unique understanding of the first century believers as the NT "people of God" that gave them their revolutionary perspective on all of life.  "Already" they were the children of God possessing the firstfruits of their future inheritance but "not yet" had they received that inheritance in full.  They were a people living "between the times" of Christ's first and second comings.  The letter of I John illustrates this perspective:

How great is the love the Father has lavished on us, that we should be called the children of God!  And that is what we are!  The reason the world does not know us is that it did not know him.

Dear friends, now we are children of God, and what we will be has not yet been made known.  But we know that when he appears, we shall be like him, for we shall see him as he is.

Everyone who has this hope in him purifies himself, just as he is pure (I John 3:1-2).

As the children of God within the societies of our own day we also should reflect the qualities of our status as God's new covenant people and bring others into the royal heritage of God's family.  The letter of I Peter sums up this unique perspective of fulfillment:

Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind.

Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good.

As you come to him, the living Stone - rejected by men but chosen by God and precious to him

you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.

For in scripture it says:

"See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame."

Now to you who believe, this stone is precious. But to those who do not believe,

"The stone the builders rejected has become the capstone,"

and,

"A stone that causes men to stumble and a rock that makes them fall."  

They stumble because they disobey the message - which is also what they were destined for.

But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.

Once you were not a people but now you are the people of God ... (I Pet 2:1-10).

**

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by Mark Mattison

Kentwood, Michigan

"This do in remembrance of me."  With these words ringing in our ears, we celebrate communion all over the church of God.  As we drink the cup and eat the bread, we reflect on Christ's sacrifice and look forward to his return.

Yet communion is more than a memorial.  Our continued participation in this powerfully symbolic ceremony molds our thinking and brings to life deeply spiritual truths in very concrete ways.  It shapes our identity as a people of God and provides the truly blessed assurance that we have been redeemed by the blood of the Lamb.  The "message" of communion is important and deserves our full attention.

An Unworthy Manner?

From what has been said, it follows that believers should share communion at every reasonable opportunity.  Yet, often believers abstain from sharing in this rich experience.  They allow the bread and the cup to pass them by as they sit in guilt and shame, wishing they were more worthy.  There was a time when I myself would abstain if I were struggling with some sin.

What is it that drives believers from their Lord's table in these spiritually intimate moments?  This practice stems from Paul's warning in I Corinthians 11:27-32.  There Paul tells us to examine ourselves before communing, for "whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord" (v. 27, NIV).  Participating "in an unworthy manner" brings judgment (vv. 29-31), and none of us wishes to transgress this command.  Therefore, we examine ourselves before participating, seeing how well we "measure up."  If we feel spiritual enough, we may proceed;  if we don't, better "safe than sorry."

But is this really Paul's meaning?  Was this Jesus' meaning?  Consider Jesus' words in John 6:

Jesus said to them, "I tell you the truth, unless you eat the flesh of the Son of Man and drink the blood, you have no life in you.  Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.  For my flesh is real food and my blood is real drink.  Whoever eats my flesh and drinks my blood remains in me, and I in him"  (vv. 53-56, NIV)

Consider further the fact that Jesus' blood cleanses us from sin.  When we are guilty, that is when we need Jesus the most.   When we are struggling, that is when we need the help and support of the body.  We need to be reminded that we are in a fellowship of brothers and sisters who represent Jesus to us, and we need the strength and assurance provided by the communion celebration.  To shrink away from it is to retreat within ourselves and suffer silently.

What, then did Paul mean in I Corinthians?  Consider the context.  The Corinthian believers were abusing the Lord's Supper:

When you come together, it is not the Lord's Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else.  One remains hungry, another gets drunk. Don't you have homes to eat and drink in?  Or do you despise the church of God and humiliate those who have nothing?  What shall I say to you?  Shall I praise you for this?  Certainly not! (vv. 20-22, NIV).

The Corinthians' behavior contradicted the whole point of the communion experience.  Rather than celebrating their unity, they were revealing their division.  Hence Paul's question, "Do you despise the church of God?"  They were eating and drinking "without recognizing the body of the Lord" (v. 30), that is, the body of Christ of which they were part.  As such, they were eating and drinking "in an unworthy manner" and bringing judgment on themselves.  The "unworthy manner" relates to the way they abused the Lord's Supper.  This observation is confirmed by verses 33 and 34:  

"So then, my brothers, when you come together to eat, wait for each other.  If anyone is hungry, he should eat at home, so that when you meet together it may not result in judgment" (vv. 33, 34, NIV).

When we struggle with sin and find ourselves in need of forgiveness, let us eagerly seek that forgiveness and eagerly reach for the cleansing blood of Christ.  "Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ?" (I Cor. 10:16a, NIV).  Let us share the communion experience and the reassurance that we are part of God's people.  "Is not the bread that we break a participation in the body of Christ?" (I Cor. 10:16b, NIV).

Participation in the Body 

This message is one of hope and comfort, but it is also one of warning.  Paul directs our attention to the body and asks us to examine ourselves.  Are we communing as a body?  Right relationships within the body are essential.  Jesus taught that this aspect of church life is to take precedence over worship (cf. Matt. 5:23, 24).

Communion is not an individualistic matter; it is a body matter.  We commune as a body; we come to the Lord's table as a family.  This truth is bound up in the biblical symbol of the one loaf and the one cup.  "Because there is one loaf," Paul writes, "we, who are many, are one body, for we all partake of the one loaf" (I Cor. 10:17, NIV).

The New Testament Christians celebrated communion by sharing a single cup and a single loaf of bread as a visible sign of their unity (I Cor. 10:17).  In this they followed the pattern of Jesus and his disciples at the first Lord's Supper (Mark 14:22,23).  Without this symbol, it is easy to forget the communal nature of this important ceremony.

The next time your church celebrates communion, take a look around the room and consider the brothers and sisters with whom you are communing.  Evaluate your relationships with them.  Do you despise the church of God?  Consider how to put an end to unresolved conflicts.  Do you recognize the body of the Lord?  If so, commune with thanksgiving.  Are you struggling with sin?  Drink deeply of the cup of forgiveness.

[Mark Mattison is editor of the Christian Perspectives newsletter and helps co-ordinate a home Bible fellowship in Kentwood, MI].

**

PDF version

by Richie Temple

Cary, North Carolina

The biblical topic of the one "people of God" is a fascinating study that begins in the Book of Genesis and continues throughout the Bible.  It culminates in the creation of a newly constituted NT people of God called out from among Jew and Gentile alike to be "one in Christ Jesus" (Gal. 3:28) or "fellow citizens with God's people and members of God's household" (Eph. 2:19).  This newly formed ekklesia (church) is nothing less than the fulfillment of God's "plan of the ages" (Eph. 3:11) - the "end-time" goal of that which God has been working out from before the creation of the world "in conformity with the purpose of his will" (Eph. 1:9-11).  

F.F. Bruce explains the continuity of this theme of the "people of God" in the light of God's overall plan of salvation:

The Bible's central message is the story of salvation, and throughout both Testaments three strands in this unfolding story can be distinguished: the bringer of salvation, the way of salvation, and the heirs of salvation.  This could be reworded in terms of the covenant idea by saying that the central message of the Bible is God's covenant with men, and that the strands are the mediator of the covenant, the basis of the covenant, and the covenant people.  God himself is the Savior of his people; it is he who confirms his covenant-mercy with them.  The bringer of salvation, the mediator of the covenant, is Jesus Christ, the Son of God.  The way of salvation, the basis of the covenant, is God's grace, calling forth from his people a response of faith and obedience.  The heirs of salvation, the covenant people, are the Israel of God, the church of God.

The continuity of the covenant people from the Old Testament to the New Testament is obscured for the reader of the common English Bible because "church" is an exclusively New Testament word, and he naturally thinks of it as something which began in the New Testament period.  But the reader of the Greek Bible was confronted by no new word when he found ekklesia in the New Testament; he had already met it in the Septuagint as one of the words used to denote Israel as the "assembly" of the Lord's people.  To be sure, it has a new and fuller meaning in the New Testament.  The old covenant people had to die with him in order to rise with him to a new life - a new life in which national restrictions had disappeared.  Jesus provides in himself the vital continuity between the old Israel and the new, and his faithful followers were both the righteous remnant of the old and the nucleus of the new.  The servant Lord and his servant people bind the two Testaments together (The Origin of the Bible, pp. 11-12, Tyndale Pub.).

It should be emphasized that biblically the NT church of the body of Christ is not the subject of a special dispensation placed in between God's dealings with Israel.  Instead, the new covenant people of God stand in direct continuity with the faithful people of the Old Testament.  The "mystery" in regards to the church of the body of Christ had to do primarily with the constitution, or make-up, of the new covenant people of God - i.e. one body made up of believers in Christ not only from Jews but also from Gentiles on an equal basis - not with the fact that there would be a new covenant ekklesia.  It is the original Abrahamic covenant of faith, as set forth in Genesis 15, etc. and expounded in Galatians 3 and Romans 4 and 9-11 that marks out the true people of God throughout the Bible, thus providing the continuity between the Old Testament and the New.  As Paul states:

"... not all who are descended from [ethnic] Israel are [true] Israel.  

Nor because they are his [ethnic] descendants are they all Abraham's [true] children.

In other words, it is not the natural children who are God's children, but it is the children of the promise [i.e. those who have true faith] who are regarded as Abraham's offspring" (Rom. 9:6-8).

In the OT God called Israel as a nation to be his people of faith and to show forth the fruits of their relationship with him as their God.  This was intended to be a witness to the nations of the world of the one true God's love, justice and goodness to his people and, thus, to bring these other nations into the blessings of the people of God.  But the infidelity of the people of Israel made this impossible for God to achieve in the circumstances of the Old Testament era.  The only solution was for the establishment of a new covenant via the work of Christ.  The resulting newly constituted "circumcision" (Phil. 3:1-3) or true "Israel of God" (Gal. 6:16) is a people who are now set free, by the Spirit, to worship God in spirit and in truth - thus, fulfilling that which the Father had always desired (John 4:21-24).

The Turning of the Ages

In order to fully appreciate the significance of this subject to us as believers within the new covenant era we must endeavor to understand the Old Testament in exactly the same way as the original believers of the first century church interpreted it.  In short, we must put ourselves in their "sandals," accept their perspective and interpret the New Testament fulfillment of Old Testament themes according to their understanding.  In doing so we will be on solid ground, for the apostles' understanding of these matters was not only shaped by the "Christ event" (i.e. Christ's life, death, resurrection, and giving of the Spirit) but also by the risen Christ's own personal explanation of  the significance of these events as well as by his continued guidance through the Spirit (Luke 24: 25-27, 44-49; Eph. 3:5-6). 

Fundamental to the understanding of the first century church was a unique perspective of history that had its roots in the Jewish conception of history as consisting of two ages.  E. Earl Ellis explains this in his book Prophecy and Hermeneutic in Early Christianity (pp. 163-166, Baker):

Jesus and his disciples conceive of history within the framework of two ages: this age and the age to come [e.g. Mt. 12:32; Mk 10:30; Lk. 20:34f; cp. Paul, Eph. 1:21].  This perspective appears to have its background in the Old Testament prophets, who prophesied of 'the last days' and 'the day of the Lord' as the time of an ultimate redemption of God's people and the destruction of their enemies.  It becomes more specific in the apocalyptic writers, who underscored ... the doctrine of two ages and the radical difference between the present time and the time to come ...

Platonic and later Gnostic thought anticipate a redemption from matter, an escape from time and history at death.  The Jewish hope includes a redemption of matter within time:  the present age, from creation to the coming of the Messiah, is to be succeeded by a future age of peace and righteousness under the reign of God. The New Testament's modification of [this Jewish view] rests upon the perception that in the mission, death and resurrection of Jesus the Messiah, the age to come, the kingdom of God, had become present in hidden form in the midst of the present evil age, although its public manifestation awaits the parousia of Jesus.  Thus, for Jesus 'the kingdom of God does not culminate a meaningless history, but a planned divine process.'  Equally, for the NT writers faith in Jesus means faith in the story of Jesus, the story of God's redemptive activity in the history of Israel that finds its high-point and fulfillment in Jesus.

For this reason the mission and meaning of Jesus can be expressed in the New Testament in terms of a salvation history 'consisting of a sequence of events especially chosen by God, taking place within an historical framework' ... The concept is most evident in the way the New Testament relates current and future events to events, persons and institutions in the Old Testament.  That relationship is usually set forth as a typological correspondence [and] expresses most clearly the basic attitude of primitive Christianity toward the Old Testament.  It is ... a 'spiritual perspective' from which the early Christian community viewed itself.

Gordon Fee further explains this post-Pentecost understanding of the NT church in his commentary on I Corinthians (The New Int. Com. on the NT, I Corinthians. p. 459, Eerdmans):

Through his death and resurrection Jesus Christ marks the turning of the ages;  the old is on its way out, the new has begun (2 Cor. 5:17).  He has set the future irresistibly in motion; and the new people of God, whether Jew or Gentile, bond or free, male or female, who are his by grace alone, are the people of the End, "upon whom the ends of the ages have come" and "toward whom all history has its goal."  That is what constitutes the typological element in OT stories;  ultimately the whole OT has been pointing toward its eschatological fulfillment in God's new people.  And that is why the OT is their book in particular - because it has Christ as its prime actor and final goal.  This does not mean that Israel, or its history, was not important in its own right, but that they stand at the beginning of the promises of God that are now finding their fulfillment at the end of the ages ... Christians stand at the end of history, at the time when God is bringing all of the divine purposes into focus and fulfillment in Christ.

It must be emphasized in all of this that the effects of Christ's accomplishments are "once for all." There can be no "going back" under the law or a future dealing with Israel "according to the flesh" apart from this already accomplished reality "in Christ."  The new covenant has been established and the one newly constituted people of God has been realized "in Christ."  Membership in it is based solely on faith in Christ and the corresponding reception of the Spirit - for both Jew and Gentile alike.  For "all (ethnic) Israel" to be saved (Rom. 11:26) they must be brought into this new covenant which Christ has already established.  There can be no "undoing" of what Christ has done.  All that remains is the final consummation at Christ's return (Eph. 1:9-10).

The New Covenant "People of God" 

That the new covenant ekklesia (i.e. the post-Pentecost church of the body of Christ) believed itself to be in direct continuity with the Old Testament people of God as those "upon whom the fulfillment of the ages had come" cannot be stressed strongly enough.  This truth is seen in the typological correspondence between the OT and the NT and especially in the use of Old Testament "people of God" language to describe the NT people of God.  Gordon Fee describes the significance of this terminology in his book Gospel and Spirit (pp. 124-130, Hendrickson).  I quote at length:

By pursuing the New Testament language for the Christian communities, I hope to demonstrate two realities about them: (a) their strong sense of continuity with the people of God under the former covenant, and (b) their basically corporate nature.

That the early believers thought in terms of continuity is writ large on nearly every page, in nearly every document.  They did not see themselves as the "new people of God," but as the "people of God newly constituted."  Nowhere is this more clear than in their adopting Old Testament "people of God" language, a language appropriation that is as varied as it is thoroughgoing.

a. Church (ekklesia):  Because this word does not appear in the English Old Testament, and because its usage for the "assembly" of the Greek polis is generally well known, the Old Testament background for New Testament usage is frequently overlooked.  In the Septuagint (LXX) ekklesia is regularly used to translate the Hebrew qahal, referring most often to the "congregation of Israel," especially when it was gathered for religious purposes.  Thus this word in particular was a natural one for the early believers to bridge the gap as they began to spill over into the Gentile world.

Since the concept of a "gathered people" was primary in Greek and LXX usage, it is arguable that this is what lay behind the earliest Christian usage as well.  Thus in its first [chronological] appearance in the New Testament (I Thess 1:1) Paul is probably thinking primarily of the Christian community as a gathered people, constituted "in God the Father and the Lord Jesus Christ," who would be listening to the letter as it was read.  It is also arguable that its usage throughout the New Testament never gets very far away from this nuance; the ekklesia refers first of all to the people in the various cities and towns who gather regularly in the name of the  Lord for worship and instruction.

b. People (laos):  Although not particularly popular with Greek writers, this is the word chosen by the LXX translators to render the Hebrew  'am, the word that occurs most often (over 2000 times) to express the special relationship Israel had with Yahweh:  Above all else they were Yahweh's "people."  ... In most cases it is the collective word that designates the whole people whom God had chosen ... Thus, in Exodus 19:5, in establishing his covenant with them at Sinai, God says (LXX), "You shall be for me a laos periousios (special/chosen people) from among the ethnon (nations/Gentiles)." 

In the New Testament the word occurs most often to refer to the Jewish people of that era.  But in many striking passages it is used in its Old Testament sense, especially reflecting the language of Exodus 19:5-6, to refer to people of the new covenant, usually in contexts that include Gentiles.  Thus Luke reports James as saying: "How God at first showed his concern by taking from the ethnon a laos for his name" (Acts 15:14); in 2 Corinthians 6:16 Paul, by way of Old Testament citation, specifically applies "people of God" language to God's new temple, the church; in Titus 2:14 the goal of Christ's saving purpose is "that he might purify for himself a laos periousios," while I Peter 2:9-10 combines "people" language from two Old Testament passages (Isa. 43:20/Exod. 19:6/Isa. 43:21), followed by a word play on Hosea 2:25, to designate Gentile Christians as "a chosen people, a royal priesthood, a holy nation, a people belonging to God," who were formerly "no people" but now "are the people of God."  So also the author of Hebrews transfers several Old Testament "people" passages or concepts to the church (2:17; 4:9; 7:27; 13:12).

c. Covenant (diatheke):  Although this term does not occur often in the New Testament, it is used in ways that are significant to our topic.  The author of Hebrews in particular adopts covenantal language to tie the new to the old, seeing Christ as the fulfillment of Jeremiah's "new covenant" in which God says again, as in the siniatic covenant, "They shall be for me a people" (Heb. 8:7-12; citing Jer. 31:34).  Paul also adopts this language to refer to the "new covenant" of the Spirit (2 Cor. 3:6; cf. Gal. 4:24).  Perhaps even more significantly, as the people joined in common fellowship at the Table of the Lord in the Pauline churches, they did so with these words: "This cup is the new covenant in my blood" (I Cor. 11:25; Luke 22:20).  It should be noted that both the language "new covenant" and its close tie with the Spirit and the people of God are seen in terms of continuity with the Old Testament (in this case as fulfillment); thus in the church's earliest worship ... there was the constant reminder of their continuity/discontinuity with the past.

d. Saints (hoi hagioi):  Although not frequent in the Old Testament, the designation of Israel as God's "holy people" occurs in the crucial covenantal passage in Exodus 19:5-6, an expression that in later Judaism referred to the elect who were to share in the blessings of the messianic kingdom (Dan. 7:18-27).  This is Paul's primary term for God's newly formed, eschatological people ... In all cases it is a designation for the collective people of God, who are to bear his "holy" character and thus to be "set apart" for his purposes.  To put that another way, the New Testament knows nothing about individual "saints," only about Christian communities as a whole who take up the Old Testament calling of Israel to be "God's holy people" in the world.

e. Chosen (eklektos and cognates):  Closely related to the covenant is the concept of Israel as having been chosen by God, by an act of sheer mercy on his part.  In the Old Testament this concept is most often found in verb form, with God as the subject.  However, the LXX of Isaiah 43:20-21 uses eklektos as a designation for the restored people of God.  This usage is picked up in several places in the New Testament (e.g. Mark 13:22; I Thess. 1:4; 2 Thess. 2:13; Col. 3:12; Eph. 1:4, 11; I Pet. 1:2; 2:9).  As in the Old Testament, the term refers not to individual election, but to a people who have been chosen by God for his purposes; as one has been incorporated into, and thus belongs to, the chosen people of God, one is in that sense also elect.  Likewise in the Old Testament, this language places the ultimate ground of our being in a sovereign and gracious God, who willed and initiated salvation for his people.

f.  Royal Priesthood:  This term, taken directly from Exodus 19:6, is used in I Peter 2:9-10 to refer to the church.  I include it here not only because it is further demonstration of continuity, but also because as in the Exodus passage it so clearly refers to the people corporately, not to individual priests or to the priesthood of individual believers.  The NT knows nothing of the "priesthood of the believer" as it is popularly conceived, with each person's being his own priest with God ... To the contrary, the NT teaches that the church has a priestly function for the world (I Pet. 2:9-10); and our role of ministering to one another makes us priests one for another.

g.  The Israel of God:  This unique expression occurs only in Galations 6:16 in the entire Bible.  Nonetheless, in some ways it gathers up much of the NT thinking - especially Paul's - on this matter.  All those who live by the "rule" that neither circumcision nor uncircumcision counts for anything, these are "the Israel of God" upon whom God's benediction of shalom and mercy now rests.  While it is true that Paul does not call the church the "new Israel," such passages as Rom. 2:28-29; 9:6; Philippians 3:3, and this one demonstrate that Paul saw the church as the "true Israel," i.e. as in the true succession of the Old Testament people of God.  At the same time it emphasizes that those people are now newly constituted - composed of Jew and Gentile alike and based solely on faith in Christ and the gift of the Spirit.

This comes through nowhere more forcefully than in the argument of Galatians itself, for which this passage serves as the climax.  Paul's concern throughout has been to argue that through Christ and the Spirit Gentiles share with believing Jews full privileges in the promises made to Abraham ... They do not need to submit to the regulations of the old covenant in order to be full members of the people of God; indeed, in "belonging to Christ" they are "Abraham's seed, and heirs according to the promise" (3:29) ...

Here especially the primary name of God's ancient people has been taken over in the interests of continuity, but now predicated on new terms.  The Israel of God includes both Jew and Gentile, who by faith in Christ and "adoption" by the Spirit have become Abraham's "free children" and ... inheritors of the promises made to Abraham ... 

h.  Further (Non-Old Testament) Images:  The essentially corporate nature of the people of God is further demonstrated by the various images for the church found in the New Testament:  family, where God is Father and his people are brothers and sisters (2 Cor. 6:18);  the related image of household, where the people are members of the household (I Tim. 3:5, 15) and their leaders the Master's servants (I Cor. 4:1-3); body, where the emphasis is simultaneously on their unity and diversity (I Cor. 10:17; 12:12-26);  God's temple, or sanctuary, where by the Spirit they corporately serve as the place of God's dwelling (I Cor. 3:16-17; 2 Cor. 6:16; Eph. 2:21-22);  God's commonwealth, where as citizens of heaven Jew and Gentile alike form a polis in exile, awaiting their final homeland (Phil. 3:20-21; Eph. 2:19; I Pet. 1:1, 17). 

In sum:  By using so much Old Testament language to mark off its identity, the early church saw itself not only as in continuity with the Old Testament people of God, but as in the true succession of that people.  One of the essential features of this continuity is the corporate nature of the people of God.  God chose, and made covenant with, not individual Israelites but with a people , who would bear his name and be for his purposes.  Although individual Israelites could forfeit their position in Israel, this never affected God's design or purposes with the people as a people.  This is true even when the majority failed, and the "people" were reduced to a "remnant."  That remnant was still Israel - loved, chosen, and redeemed by God.

This is the thoroughgoing perspective of the New Testament as well, but at the same time Christ's coming and the gift of the eschatological Spirit also marked a new way by which they were constituted.  The community is now entered individually through faith in Christ and the reception of the Spirit ...  Nonetheless, the church itself is the object of God's saving activity in Christ.  God is thus choosing and saving a people for his name.

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by Richie Temple

Cary, North Carolina

The "gospel of God's grace" (Acts 20:24) was the fundamental "gospel of salvation" (Eph. 1:13) that was preached by the original apostles and believers of the first century church and remains today as the bedrock or foundation of the new covenant Christian faith (I Cor. 3:10-11; Eph. 2:20).  This gospel message of "salvation by grace" through faith in Jesus Christ had been foretold in the prophets of the OT scriptures and promised before to Abraham and his seed (Rom. 1:2; Gal. 3:8).  It became effective through the life, death and resurrection of Jesus Christ and by the giving of the Spirit on Pentecost - thus, inaugurating the new covenant era of salvation (Luke 22:14-20; Acts 2; I Cor. 11:17-34; II Cor. 3:1-6, Heb. 9:11-15, etc.).  Included in the Old Testament prophecy concerning this gospel was the truth that one day even Gentiles would turn to the God of Israel and receive his blessings (Rom. 15:9-12).  However, one particular "mystery" or "secret" regarding this gospel message had been "hidden in God for ages and generations" until it was finally "revealed" to Paul, and then, to the other apostles and prophets of the new covenant church (Eph. 3:2-5).  

Though there are several "mysteries" that are revealed in the NT letters of Paul (e.g. I Cor. 15:51; Rom. 11:25), this particular "mystery of Christ" (Eph. 3:4) related specifically to the following truth:  through believing the "gospel" (Eph. 3:6: cf. 1:13) Gentile believers in Christ now become equal "heirs together, members together of one body and partakers together" with believing Israelites "in the promise in Christ" (Eph. 3:6) - i.e. in the covenant promise originally made to Abraham and his seed and now fulfilled "in Christ" (cf. Gal. 3 and Rom. 4).   Paul's letters to the Ephesians and Colossians set out these truths concerning this mystery:

For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles -

Surely you have heard about the administration [Gr. oikonomia] of God's grace that was given to me for you, that is the mystery made known to me by revelation, as I have already written briefly.  In reading this, then, you will be able to understand my insight into the mystery of Christ, which was not made known to men in other generations as it has now been revealed by the Spirit to God's holy apostles and prophets.  This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body and sharers together in the promise in Christ Jesus.

I became a servant of this gospel by the gift of God's grace given me through the working of his power.  Although I am less than the least of all God's people, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ, and to make plain to everyone the administration [Gr. oikonomia] of this mystery, which for ages past was kept hidden in God, who created all things.  His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, according to his eternal purpose which he accomplished in Christ Jesus our Lord.  In him and though faith in him we may approach God with freedom and confidence (Eph. 3:1-12).

Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church.  I have become its servant by the commission [Gr. oikonomia] God gave me to present to you the word of God in its fullness - the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints.  To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory (Col. 1:24-27).

In each case above the particular aspect of the mystery that is revealed "to the saints" (i.e. God's holy people) regards benefits to Gentiles who believe the gospel that had previously only been thought to be for believing Jews.  That there would one day be a new covenant church was certainly not a mystery; however, this promise was made specifically to "the house of Israel" (Jer. 31:31).  How then could Gentile believers in Christ be included in the full blessings promised to God's new covenant people that had come into effect through Christ's death, resurrection and the giving of the Spirit?  Was it only through first becoming a proselyte to Judaism via circumcision and the other requirements of the Mosaic Law?  These were the questions that caused much debate within the first century church (See Acts 15; Book of Galatians, etc.)

But the resolution of the problem came through a special revelation that had been "hidden in God from ages and generations."  Through faith in the gospel message (Eph. 3:6), and the corresponding reception of the Spirit (Gal. 3), Gentile believers in Christ now become "heirs together, members together and full partakers together" with Jewish believers in all of God's covenant promises now available "in Christ."  "In Christ" all barriers - legal, ethnic, social, etc. - between Jews and Gentiles had been broken down and abolished so as to establish an absolute equality of membership in the new covenant people of God.  In short, "Christ is all and is in all" (Col. 3:11) thus making us all "one [new man] in Christ Jesus" (Gal. 3:28).

We must remember that originally in the early chapters of Acts the new covenant church was made up of only Jewish believers or proselytes to Judaism from among the Gentiles.  These believers understood, correctly, that the coming of Christ was in fulfillment of the Old Testament prophecies that had been made to Abraham and his seed.  But they did not understand that Gentiles believers in Christ were to be included in the seed of Abraham by virtue of being included on an equal basis "in Christ."  To think that they could now be admitted into the new covenant people of God on an equal basis with Jewish believers so as to become one organic body, without first becoming Jews (i.e. via circumcision, etc.), was a revolutionary truth indeed to the first century church - so revolutionary in fact that it turned not only the Roman world, but also their own Jewish world, upside down! 

Is the Mystery a Period of Time that had Been Hidden in God?

One common misconception regarding this topic of the mystery is that it is the subject of a special period of time.  That is to say, a special period of time that had been kept secret in God until it was revealed to the apostle Paul.  This misunderstanding stems from confusion regarding the Greek word translated as "administration" (NIV) or "dispensation" (KJV) in Eph. 3: 2, 9, etc.  This word is the Greek word oikonomia and it has two closely related meanings in normal Greek usage: (1) the administration or arrangement of a household; (2) the stewardship of the one who administers it.  In the Bible, however, when oikonomia is applied to the things of God it always refers either to the administrative plan or arrangement of a particular aspect of God's plan of salvation or to the stewardship of the one who is responsible for making this plan known.  As with all words, the exact meaning of each occurrence of oikonomia is determined by the context in which it is used.  

It is important to emphasize, however, that oikonomia never refers to a period of time. This common misconception is important to correct and The Expanded Vine's Expository Dictionary of New Testament Words does so in a special note under the word "Dispensation" (Gr. oikonomia):

Note: A dispensation is not a period or epoch (a common, but erroneous, use of the word), but a mode of dealing, an arrangement or administration of affairs (p. 312).

Though many Bible believing "dispensationalist" groups insist that the mystery was a special period of time that was "hidden in God" - and is now in effect in between God's separate dealings with Jews and Gentiles - this understanding can find no support on the basis of  the Greek word oikonomia.  Certainly the truths made known concerning the mystery are now in effect but the terms "administration of God's grace" (v. 2 NIV) and the "administration of the mystery" (v. 9 NIV) do not mean that Paul is referring to a secret period of time that was hidden in God.  Instead, the mystery reveals specific truths, previously hidden, about God's plan of salvation in the new covenant era - an era which had been previously foretold in the OT and has been in effect since Pentecost.  

The Greek word oikonomia in Eph. 3:2 and Col. 1:25 most likely refers to the "commission, or stewardship" (NRSV, NAB) that was given to Paul in setting forth or preaching the mystery to others. It could, however, refer to God's "administrative arrangement, or plan" as set forth in the truths of the mystery itself (i.e. Eph. 3:6).  This is what the NIV means by its use of the word "administration" as can be seen by checking the notes of the NIV Study Bible.  In Eph. 3:9 oikonomia probably refers to God's administrative "plan" of the mystery (NRSV, NAB, cf. NIV, etc.).  In all of these cases it is difficult to be absolutely sure of the exact sense intended but since the "plan" was "entrusted" to Paul it ultimately comes out the same.  Concerning Eph. 3:2 Frances Foulkes states that Paul is "thinking especially of the stewardship entrusted to him (cf. I Cor. 4:1; 9:17), though the other thought of arrangement or purpose of God is not far away" (Tyndale NT Commentaries, Ephesians, p. 98).  J.D.G. Dunn also comments on the proper understanding of oikonomia in his commentary on Colossians:

The noun [oikonomia] would normally designate the administration or stewardship carried out by the oikonomos ("steward or administrator" of an estate). But Paul applied the language to his own work:  he saw himself as commissioned by his master, like a good steward having received his orders in his master's absence; hence I Cor. 9:17; Eph. 3:2 and Col. 1:25.  The thought is already developing into the fuller and still more distinctive idea of "God's plan of salvation" (as in Eph. 1:10; 3:9) [The New International Greek Testament Commentary, The Epistles to the Colossians and to Philemon, Eerdmans, p. 118].

The different possibilities for translating each occurrence of oikonomia by Bible translators is reflected in the wide variety of renderings of this word in the different versions of the Bible (see p. 14).  The differences, however, do not cause a problem in the overall understanding of the subject of the mystery, they simply emphasize either the plan of the mystery itself or the stewardship of bringing its truth to others.  In no case, however, does oikonomia ever refer to a period of time.

This is not to say, of course, that Paul and the other biblical writers did not view God's plan of salvation as being worked out by God's guiding and over-ruling hand though different phases or epochs of human history.  Without any doubt God's dealings with mankind have differed according to the circumstances of the times and according to the specific phase of human history that was then in effect.  Such periods of time are clearly marked in the Bible in various ways (e.g. Rom. 5:12-14; Luke 16:16; Rom. 10:4; Gal. 4:4; Eph. 1:9-10; etc.).  Joseph Fitzmeyer in his commentary Romans in the Anchor Bible Series (Doubleday, p. 108-109) speaks directly to this issue:

God, the Creator, is presented [in Romans] as the author of a plan or "project" of salvation (prothesis, 8:28, 9:11), which accords with his "will" (1:10; 15:32) and his "predestination" of all things (8:28-30).  This divine plan is concerned with human history and is now ordered to the salvation of his "people" ... 

To this plan of salvation are related phases of human history, as Paul viewed them through Jewish spectacles.  He knows of a phase "from Adam to Moses (Rom. 5:17; cf. Gal. 3:17) ... then of a phase from Moses to the Messiah (Gal. 3:19; Rom. 5:20) ... the phase of the Messiah, of Christ who is "the end of the law (Rom. 10:4) ... This phase, already begun, when "Christ died at the appointed time for the godless" (Rom. 5:6), perdues until the coming of "the day" of the Lord (Rom. 13:11-14).

Other biblical phases of time could include, for example, the larger epochs of "the present age" and "the age to come" (Eph. 1:21).  However, none of these periods of time are ever called in the Bible an oikonomia.  We can, on the other hand, speak of an oikonomia of the Old Covenant or of the New Covenant if by this we mean God's arrangement or administrative plan as set forth in them - but not in the sense of a period of time.  This is the way oikonomia is used in Ephesians 1:10 where it speaks of God's administrative plan that will be "put into effect when the times will have reached their fulfillment."  But, again, oikonomia does not refer here to the time period itself but to the administrative arrangement or plan that will be put into effect at that time.

When was the Mystery of Christ Revealed?

Another common misconception about the "mystery of Christ" regards the time at which this mystery was revealed.  First, it should be immediately obvious that the "revelation" of the mystery (Eph. 3:3) did not come to Paul when he was imprisoned after the Book of Acts and only then set forth by him in the prison epistles of Ephesians and Colossians.  According to Eph. 6:19-20 and Col. 4:3 it was precisely because of preaching the "mystery of Christ" that Paul had been put in prison at the time in which he wrote these letters. 

The word "now" in the passages of Eph. 3:5 and 10 has caused some confusion in this matter.  However, the word "now" in these contexts does not mean that the revelation of the mystery was not made known until it was revealed to the apostle Paul while in prison (after the Book of Acts).  Instead, the word "now" in these contexts refers to the "now" of "the new covenant era of salvation" in contrast to "ages past" or, as scholars often call it, "the eschatological now."  It is often used in this sense in the NT, including in Paul's letters (cf. Acts 17:30; Rom. 3:21; II Cor. 6:2; Col. 1:22).  In this case, Paul's usage is absolutely confirmed by Eph. 2:13, "But now in Christ Jesus you who were once far away have been brought near by the blood of Christ."  Obviously, this did not occur only after the Book of Acts had ended nor was it only made known or revealed then.  

At least as early as the letters to the Galatians and Romans this mystery had already been "made known to God's holy apostles and prophets" (Eph. 3:5) for the purpose of bringing the Gentiles "to the obedience of faith" (Rom. 16: 25-26).  This is easy to see, not only from this verse, but by comparing the contents of the mystery, as set forth in Ephesians 3:6 and Colossians 1:24-27, with the exact same truths that are revealed and explained in  the other NT letters of Paul - all of which were written well within the period outlined in the Book of Acts:

1. Gentile believers in Christ are:

• "heirs together" with Jewish believers (Eph. 3:6; Rom. 8:17; Gal. 3:1-4:7).

• "members together of one body" with Jewish believers (Eph. 3:6; Rom. 12:4-5;  I Cor. 12:12-27).

• "sharers together in the promise in Christ Jesus" with Jewish believers (Eph. 3:6; Gal. 3; Rom. 9-11). 

2. Gentile believers in Christ:

• have "Christ in you, the hope of glory" along with Jewish believers (Col. 1:27; Rom. 8:10; Gal. 2:20).

When then did Paul receive this "revelation" (Eph. 3:3) about the mystery?  Most scholars believe it was at the time of the Damascus road "revelation of Jesus Christ" (cf. Gal. 1:11-16) as recorded in Acts 9 and elsewhere.  This seems to be implicit in Paul's own account to King Agrippa concerning Paul's apostolic commission to the Gentiles as recorded in Acts 26:

Then I asked, 'Who are you, Lord?'

'I am Jesus, whom you are persecuting,' the Lord replied.  Now get up and stand on your feet.  I have appeared to you to appoint you as a servant and as a witness of what you have seen of me and what I will show you.  I will rescue you from your own people and from the Gentiles.  

I am sending you to them to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place (gr. kleron = "inheritance," cf. Eph. 3:6 "sunkleronoma = "heirs-together") among those who are sanctified by faith in me (Acts 26:15-18).

Simply put, as can be seen from the above sections of scripture both in Acts and the other Pauline epistles, the truths of the mystery were from the very beginning of Paul's apostolic commission part and parcel of the "gospel of God's grace" (Acts 20:24) that he preached.  It took some time, however, for the other "apostles and prophets" to come to this same understanding "through the Spirit" (Cp. Eph. 3:5; Acts 10, 15 and Gal. 1-3).

God's Eternal Purpose "in Christ"

The new covenant era of salvation began on the day of Pentecost and the "gospel of God's grace" presents the message of salvation inherent in the new covenant truths.  The effects of Christ's death and resurrection are "once for all" and the "mystery of Christ," now revealed, of bringing Gentile believers together with Jewish believers into "one new man in Christ" is the focal point of God's "eternal purpose" (Eph. 3:11) that he has been working out since before the foundation of the world (Eph. 1:3-10).  Far from being a special period of time in between God's separate dealings with Jews and Gentiles, this creation of a new humanity "in Christ" is God's ultimate goal for the human race.  "In Christ" all barriers between human beings with each other, as well as between mankind and God, have been forever broken down and abolished.  Never again will God deal with mankind on any other basis than by what he has now accomplished "in Christ." 

In fact, so wonderful is this unity of believing Jews and Gentiles "in Christ" that the book of Ephesians shows it to be a  preview or foretaste to the "rulers and authorities in the heavenly realms" (Eph. 3:10) of the final stage of "the mystery of God's will" - to be accomplished at Christ's return - "to bring all things in heaven and on earth [i.e. spiritual beings and human beings] together under one head, even Christ" (Eph. 1:9-10).  

F.F. Bruce sets forth the cosmic significance of these verses in his commentary on Ephesians, Colossians and Philemon in the New Int. Comm. on the NT (Eerdman's, pp. 319-322):

... the church fellowship in which Gentile and Jewish believers were united was no mere enrollment on a register of membership; it involved their union with Christ by faith and therefore their union with each other as fellow-members of his body.  The "third race" was coming visibly to life: something that had not been seen or imagined before was now a matter of experience.  Before all ages God's undisclosed purpose had existed in his own mind; now  its accomplishment was evident not only to human beings on earth but also "to the principalities and powers in the heavenly realm ... "

The "principalities and powers" learn from the church that they too have a place in the plan of God.  The reconciliation between Jews and Gentiles in this new creation is a token of the reconciliation in which they in their turn are to be embraced.  In Col. 1:19-22 the cosmic reconciliation which God has planned is anticipated in the experience of believers in Christ, whom "he has now reconciled" - and the means of reconciliation in the one case as in the other is the saving work of Christ, who has "made peace through the blood of the cross."  The church thus appears to be God's pilot scheme for the reconciled universe of the future, the mystery of God's will "to be administered in the fullness of times," when "the things in heaven and the things on earth" are brought together in Christ (Eph. 1:9-10).

The divine purpose, to be consummated in Christ, was originally conceived in him.  Jewish and Gentile believers who have now been reconciled in him were already chosen in him "before the world's foundation" (Eph. 1:4), and what is true of the church is true of the universe:  its final reconciliation in Christ was decreed in Christ according to God's eternal purpose.  And in the outworking of the "purpose of the ages" the people of Christ are given an essential part to play.

Those - whether Jew or Gentile - who freely respond by faith to "the gospel of God's grace" are now incorporated "into Christ" and become heirs together in God's eternal purpose - a purpose that was designed and accomplished "in Christ."  In him, a new humanity is being formed who share in the destiny of all that God has prepared "for those who love him."  To share in that destiny is to share in the God-ordained purpose of life itself - "to the praise of his glorious grace" (Eph. 1:6)

[There is wide agreement amongst the best NT scholars regarding the truths of the mystery of Christ.  Highly recommended and simpler studies include the study notes in the NIV Study Bible and The Tyndale NT Commentaries, Ephesians, by Frances Foulkes. More detailed studies include: a commentary on Ephesians, Colossians and Philemon by F.F. Bruce in the New International Commentary on the NT series; Ephesians, by Andrew Lincoln in the Word Biblical Commentary series; and J.D.G. Dunn's commentary on Colossians and Philemon in the New International Greek Testament Commentary series.  All are available from CBD] 

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by Mark Mattison

Kentwood, Michigan

Many of us have come to see that the office of the one-man pastor has no Scriptural support.  Nowhere does the New Testament ever imply that one man is to have authority over a local church.  On the contrary, the earliest house churches enjoyed the ministries of multiple elders whose job it was to pastor the flock (cf. Acts 20:17, 28; I Pet. 5:1, 2).

Many churches correctly eschew the one-man pastor and ordain multiple pastors of the local body.  However, the nature of the pastoral office and its authority remains unchanged.  In fact, many churches with multiple leaders are, paradoxically, even  more authoritarian than ones with single leaders.  The purpose of this article, therefore, is not to argue for the multiplicity of pastors within the local church.  That case has been made in other articles.1  In this article the multiplicity of pastors, or elders, will be assumed.  The point of this article rather will be to argue against the traditional (worldly) view of authority in the church bound up in the concept of the church "office".

"Offices" Unscriptural

That subtitle might sound strange at first.  After all, didn't Paul write to the Romans:  "inasmuch as I am the apostle of the Gentiles, I magnify mine office"? (Rom. 11:13 KJV).  And in his first letter to Timothy did not Paul write of "the office of a bishop" and "the office of a deacon" (I Tim. 3:1,10,13, KJV)?

Those words certainly do appear in the King James Version of the Bible.  But what is truly astonishing is how foreign to the Greek text those terms are.  In the Romans text it is his diakonian, i.e., his "ministry" or "deaconship," which Paul magnifies.  In I Timothy 3:1 it is episkopes, which means an "oversight" which is sought.  This may or may not bear the traditional connotation of "church office."  Most interesting of all is how the King James Version translates a single Greek verb, diakoneo ("to serve"), with the clumsy phrase "use the office of a deacon" in I Timothy 3:10,13.

Are these matters mere semantics?  Does it matter whether or not we regard elders and deacons as holding "offices"?  I believe it matters insofar as it presupposes a worldly authority structure in which man dominates man.  This type of authority has no Scriptural sanction.

"Obey Your Leaders"

But is not this type of authority implied in the New Testament's exhortation of believers to "obey" our leaders?  "Obey your leaders and submit to them," wrote the author to the Hebrews, "for they are keeping watch over your souls and will give an account.  Let them do this with joy and not with sighing - for that would be harmful to you" (Heb. 13:17).  We might note also the basic meaning of the term "bishop" (episkopos) which literally means "overseer."

At first blush this concept seems to create an immediate tension with the concept of diakonia which means "deaconship" or "service" or "ministry."  In fact, these two terms, "deacon" and "bishop," evoke contradictory images.  Yet we know that all elders are deacons (i.e., servants).2  How can these two concepts be reconciled?  How can the same people both rule and obey?

Spiritual Authority

I believe the key to unraveling that tension is to be found in passages such as Matthew 20:25-28 and Mark 10:42-45.  In these passages Jesus clearly points out that spiritual authority is exercised in an entirely different way from worldly authority.  To rule or "oversee" the church means to serve the church.  In the household of God, the concept of "oversight" is radically transformed and interpreted entirely in terms of "deaconship" or "ministry" or "service."  Peter states this explicitly in I Peter 5:1-5:  "I exhort the elders ... to pastor the flock of God among you, exercising the oversight, not under compulsion but willingly" (vv. 1,2, my translation).  Furthermore, they are not to exercise authority as "lords" but as "examples" (v. 3).  "In the same way" younger Christians are to accept the authority of the elders (v. 5a);  "and all of you must clothe yourselves with humility in your dealings with one another" (v. 5b, NRSV).

Note that key phrase in verse 5a, "in the same way," as well as the sentiment in the remainder of the verse and the context of the passage.  Yes, younger Christians are to submit to the older and wiser Christians in the church; but the elders in turn submit and defer to the interests of others.  Pastoral authority must not be taken out of the context of the mutual business of submitting and serving in the church.

Ramifications

The ramifications of this fact are far-reaching.   It means that the elders are not the primary decision makers in the church, contrary to popular practice.  In the early church it was on the contrary the holy Spirit operating through the context of the entire body which made decisions on behalf of the church (cp. Acts 13:2,3; 15:22; I Cor. 1:10-15).

To illustrate this point we need look no further than Jesus' great disciplinary outline of Matthew 18:15-20.  Of course it is the duty of any member of the body, not just a (serving) leader, to approach the one who has sinned; and in any case a member who has been sinned against must approach the offender to reconcile (cp. also Luke 17:3,4).  If reconciliation and/or repentance is not achieved, does the case then go to the elders?  Not necessarily.  A third party is brought in, but Jesus doesn't indicate that the third or fourth parties need to be elders.  If that effort is unsuccessful, does it then go to the elders.  No.  On the contrary, it then goes straight to the entire church body for prayerful resolution.

Just where are the elders in all of this?  If they truly are the "rulers" and decision-makers of the church, surely they would figure prominently in this passage.  But they don't.  

This is what strongly implies that the oversight of the church is not an office but a function.  Leaders lead by example and by submission.  Elders are just that:  older and wiser people in the church who are known, trusted, admired and imitated;  whose opinions, insights and advice are sought;  and whose character and spirituality are beyond reproach.  This pastoring is a role or function, but it is not an office invested with certain powers or political authority.

So it isn't enough to do away with the one-man pastor.  We must do away with the very pastoral "office" itself and replace it with the true pastoring of our older, wiser brothers and sisters whose lives we seek to emulate in our discipleship.

[Mark Mattison participates in a house-church in the Grand Rapids, Michigan area and is the editor of the Christian Perspectives newsletter where this article originally appeared.  Information may be obtained by writing to: Christian Perspectives, 3324-36 Pheasant Ridge SE, Kentwood, MI 49508]

Footnotes

1. cf. Steve Jones, "The Traditional Pastor Reexamined," Wisdom & Power, June/July 1993, Vol. 7, No. 2, pp. 8,9,11; also, "The Pastor: Is He Biblical?"  Christian Perspectives, Feb. 1995, Vol. 1, No.2, pp. 1-3.

2. This includes even the apostles: Cp. I Cor. 3:5; 2 Cor. 11:23; Eph. 3:7.  The distinctions between "deacons" and "bishops/elders" in Philippians 1:1 and I Tim. 3 indicate not that elders aren't deacons, but rather that deacons aren't necessarily elders.  This observation is strengthened by the fact that nearly all of the stated qualifications for "deacon" or "servant" in the church are also qualifications for elders, whereas the reverse is not true.  To serve in the church does not make one an elder; but to be an elder is to serve in one of the servant roles of the church.  For more information on "deaconship" see Steve Jones, "The Traditional Deacon Re-examined," Wisdom & Power, Sept./Oct. 1993, Vol. 7, No. 3, pp. 9,10,17.

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by Richie Temple

Cary, North Carolina

Baptism is a subject that has unfortunately caused tremendous divisions within the Christian church over the last two thousand years and remains as a stumbling block in the quest for Christian unity today.  Finding a resolution to this problem is certainly not easy.  Differences in baptism include differences over:  the meaning of baptism; the qualifications and age of those to be baptized;  who can administer baptism;  mode of baptism (immersion, pouring or sprinkling); formulas in the baptismal procedure; and, pre-baptismal instruction.  In fact, rather than being a unifying factor, as it probably was in earliest Christianity, agreement on baptism has been one of the greatest obstacles to Christian unity over the centuries.  As Donald M. Lake states in his article "Baptism" in The New International Dictionary of the Christian Church, (p.100), 

In the sixteenth century, baptism along with the Eucharist became one of the major divisive issues not only separating reforming groups from Catholicism but also dividing the rival sects.  

Because of the historical divisions in Christianity over the subject of baptism, the topic is best approached today as an issue of interpretation - not, of obedience.  To present water baptism today as an issue of obedience - thus calling into question the commitment of those who disagree with oneself on this subject - misses the obvious point that disagreements over baptism today are plainly matters of  misunderstandings and differences in interpretation that have arisen over time.  Surely it is evident:  if all sincere believers in Christ agreed on the correct interpretation of baptism there would be no disagreement at all - we would all simply "be obedient" to that correct interpretation.

As with all biblical topics, if we are to overcome the divisions today due to our different understandings and practices of baptism our thinking and actions must be governed by the "mind of Christ".  That is to say, we must proceed in our quest for the correct understanding and practice of baptism "in the new way of the Spirit, and not in the old way of the written code" (Rom. 7:6).

All Baptized in One Spirit into One Body

In the New Testament two distinct types of baptism are spoken of and, normally, experienced:  (1) water baptism in the name of Jesus Christ (Acts 2:38; 8:12, 16, 36-38; 10:47-48; 19:5;  etc.); and, (2) baptism in holy Spirit (Mark 1:8; Acts 1:5; I Cor. 12:13; etc.).  New Testament believers clearly distinguished, and contrasted, the efficacy of being "baptized in the Spirit" and being "baptized in water".  This was true of John the Baptist (Luke 3:16, etc.);  Jesus (Acts 1:5);  Peter (Acts 11:15-17);  and, Paul (I Cor. 12:13).  Although water baptism continued throughout the New Testament as a meaningful way of expressing the faith of new converts into the household of faith, it is clear that the baptism in holy Spirit was God's means of showing His acceptance of believers into his family.  The following verses, among many others, make this clear:

I [John the Baptist] baptize you with water, but he [the Messiah] will baptize you with the Holy Spirit (Mark 1:8).

On one occasion, while he [Jesus] was eating with them, he gave them this command:  Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about.  For John baptized with water, but in a few days you will be baptized with the Holy Spirit (Acts 1:4-5).

As I began to speak, the Holy Spirit came on them [Cornelius and his household - Acts 10] as he had come on us at the beginning [i.e. Pentecost].  Then I remembered what the Lord had said:  'John baptized with water, but you will be baptized with the Holy Spirit. '  So if God gave them the same gift as he gave us, who believed in the Lord Jesus Christ, who was I to think that I could oppose God? (Acts 11:15-17).  

Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe.  God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. He made no distinction between us and them, for he purified their hearts by faith (Acts 15:7-9).

For the new covenant church the Spirit of God in the life of each believer was the single most important unifying principle of their existence.  It was God's "seal" of acceptance into his new covenant people (Eph. 1:13-14, II Cor. 3; etc.) and gave each individual believer direct "access" to God as their own personal Father (Eph. 2:18 -22). In I Corinthians 12 Paul clearly states his understanding of how Christians come to receive these blessings and become "one in Christ Jesus":

For we were all baptized by [in] one Spirit into one body - whether Jews or Greeks, slave or free - and we were all given the one Spirit to drink (I Cor. 12:13).

According to this verse all believers in Christ are "baptized in one Spirit into one body."  This does not mean, as the context clearly shows, that only those who speak in tongues are "baptized in the Spirit".  That is an unfortunate misrepresentation of this text that has been promoted widely by the wider "charismatic movement".  The effect has been to cause an immediate and deep division amongst those who speak in tongues and those who don't - as though those who speak in tongues are the only ones who have been "baptized in the Spirit".  

Now though it is true that speaking in tongues is one of the "manifestations" of the Spirit, the context is crystal clear in I Cor. chapters 12-14 that all believers in Christ are baptized in the one Spirit into Christ's body, and, that not all of these believers spoken of in I Cor. 12-14 spoke in tongues.  This doesn't mean that a believer should not desire tongues, or any of the other spiritual gifts or manifestations (I Cor. 14:2), but it certainly does mean that no particular manifestation of the Spirit - aside from the Spirit inspired confession "Jesus is Lord"  (I Cor. 12:3) - should be seen as the proof that a person is "Spirit baptized".  In the new covenant era all Christians are "Spirit baptized" - since a Christian, by definition, is one who has the Spirit (cf. Rom. 8:1-9; Eph. 1:13-14;  I Cor. 12:3; etc.).

It must be emphasized that there is no biblical evidence whatsoever for saying that I Cor. 12:13 has anything at all to do with water baptism.  In the NT the Spirit is received through faith in Christ - not through water baptism (Gal. 3:1-5; 3:14; Acts 15:6-11).  In fact, as James Dunn states, 

There is nothing to suggest that an equation between baptism and new birth existed for any NT writer ("Baptism", New Bible Dictionary, p. 123).

God is the "heart searcher" and it is he who does the "baptizing" with the Spirit through his exalted Messiah, Jesus.  This being "baptized in the one Spirit" is a direct result of faith in Christ (Acts 15:6-11).  It has no direct relationship to water baptism.  In the NT the gift of the Spirit was received at times before the baptism of converts (Acts 10), sometimes after the baptism of converts (Acts 8; 19) and sometimes totally apart from any water baptism at all (Acts 2:1-4, etc.).

New Testament Water Baptism: the Baptism of Converts

As with any biblical subject, we must in our study of water baptism:  (1) determine the original biblical meaning and practice of baptism as closely as possible;  (2) determine how that meaning and practice should be applied today - i.e. given the differences in the historical situation that exists between "then" and "now".  In addition, we must also beware of imposing on the first century believers an anachronistic understanding of their terminology or an arbitrary system of interpretation that breaks, alters, or even nullifies, the original intent of the first century biblical writers.  

What is most important to understand is that in the first century church water baptism was understood to be for "converts" to the Christian faith - those who through repentence and faith accepted Jesus as their Lord and Messiah.  In short, in the first century church there was originally a common understanding of the meaning and practice of water baptism - at least in the early years.  Baptism with water "in the name of Jesus Christ" was seen as a simple "expression of faith" in Christ - but not, as "faith" itself.  It was a way of  initiating, and showing acceptance of, new "converts" into the household faith.

Today, however, when one reads the word "baptism" in the New Testament it is extremely difficult to not anachronistically read back into that word the same beliefs and practices with which one is accustomed today.  If one grew up in a predominantly Roman Catholic, Eastern Orthodox, or Lutheran environment one usually thinks in terms of "infant baptism".  However, if one grew up in the "Bible Belt" of the United States one normally thinks of "believer's baptism" - the baptism of young adults once they reach an age of accountability and then wish to make a public confession of belief in Christ.  Of course, all denominations also baptize new converts to their faith.  

However, in the New Testament the baptism of converts is the only type of water baptism that is ever recorded or spoken of.   The baptism of converts was probably based upon its Judaic usage in Jewish proselyte baptism as well as in the light of John the Baptist's and Jesus' practice.  In all of these cases baptism was for those who were making a public expression of their repentence and conversion to a new way of faith and life.  And, importantly, in Jewish proselyte baptism children who were later born to these converts were not themselves baptized.  Instead, they were considered to be born into Judaism.  This same understanding, as seen in I Cor. 7:14,  was carried over into the Christian faith (i.e. the true Israel of God).  G.B. Caird, the late Professor of New Testament at Oxford University, points this out in his book The Language and Imagery of the Bible (p. 80-81):

Up to this point we have only been looking at semantic changes which took place during the thousand years in which the books of the Bible were being written.  But for the student of the Bible it is equally necessary to be alert to the changes which the biblical words have undergone in the ensuing centuries of Christian history.  In what follows I shall not be attempting either to solve or to dissolve with a wave of the linguist's wand all the outstanding differences of Catholic, Protestant and Orthodox theology and churchmanship, but simply to illustrate the linguistic hazards of which Christians of differing traditions must be aware before they ever can converse with one another at all.  It is precisely when theologians have claimed biblical authority for their own beliefs and practices that they have been peculiarly exposed to the universal temptation ... of jumping to the conclusion that the biblical writer is referring to what they would be referring to were they speaking the same words themselves ... Consider, for example, the long and still continuing debate about baptism, whether it is right to baptize infants or only consenting adults.  Both sides have claimed scriptural authority, and both have fallen into the trap of assuming that biblical writers are referring to what we refer to when we speak of baptism, i.e. a rite administered to all who themselves seek, or whose parents seek for them, membership of the church.  But in New Testament times baptism was administered only to converts, who were baptized with their whole household.  Children born to parents already Christian were not baptized either in infancy or later in adulthood, because they had been born into the household of faith [editor's emphasis].

This understanding which is recognized by many NT scholars was also expressed many years ago by the 16th century Unitarian Faustus Socinus.

[Socinus] held that an external baptism with water was not enjoined or even always practiced by the apostles.  Socinus saw in it therefore solely a rite, analogous to Jewish proselyte baptism, and argued that, though probably useful for marking the entry of ancient pagans into the New Israel, it had no present utility amongst those born in a Christian environment, except as it might formalize the occasional conversion of a Jew or Turk to Christianity.  Born Christians, wrote Socinus, regardless of the communion out of which they may come into the ... Church, need not be baptized, and surely should not be rebaptized (Williams, The Radical Reformation, p. 757-8).

It is absolutely important to remember, as James Dunn states, "that any and every statement of the gospel in the NT is historically conditioned and context specific" (Dunn, Unity and Diversity in the NT, p. xxi).  It is clear that the New Testament concept of water baptism was for "converts" only and had absolutely nothing whatsoever to do with the post-biblical idea that infants or children of believers were to be baptized with water, thus, becoming members of the church. 

Biblically, an infant born into a Christian home was considered "holy" at birth and a part of the household of faith (I Cor. 7:14).  If brought up in the nurture and admonition of the Lord - as every Christian child should be - there should be no special moment when that child needs to "repent and be baptized" so as to accept Jesus as "Lord and Christ" (Acts 2).  In short, the child should not need to "convert" to the Christian faith.  Nor does a child, or any other believer, need to be baptized or re-baptized any time it sins or any time it learns a new truth in its Christian growth.  If the child is raised as a believer it need only, as with any other believer, "continue in the faith and be not moved away from the hope held out in the gospel" (Col. 1:23).  The focus should be on the spiritual growth and development of the child, not on a moment when it is formally accepted "by baptism" into the church.

It is, in fact, the post-biblical corruption of "conversion baptism" into "infant baptism" that can probably account for much of the lack of spiritual vitality in the Christian church for much of its history.  The idea that when an infant (or anyone else for that matter) is baptized with water that it automatically receives the Spirit, and is, therefore, forever a member of the church - irregardless of its own decision to believe and continue in the faith - is certainly a great perversion of NT baptism.  Gordon Fee comments on this in his book Gospel and Spirit (p. 118-119):

First, it needs to be noted that the New Testament documents are for the most part all written to first generation adult converts and therefore simply do not describe or address the needs of the second and third generations.  What we have described above as the normal Christian experience was normal for converts, those about whom Acts is written and to whom Paul's letters were written.  But for a second or third generation, who grow up in Christian homes, conversion is seldom so life-changing - nor would I argue, can it or necessarily should it be.  But what happens is that the dynamic, experiential quality of the Christian life, as life in the Spirit, also seems to be the first element to go.  Thus, there arose a generation that "never knew about the empowering of the Holy Spirit."

Second, and by far more devastating, was the eventual tie of the gift of the Spirit to water baptism, a tie that one is hard-pressed to find in any of the biblical data.  And then, when baptism is eventually transferred from adult converts to infants in Christian homes, which meant that they, too, had received the Spirit, the phenomenological, experiential dimension to life in the Spirit was all but eliminated.

Believers today may certainly decide to baptize their children  - and it may certainly be meaningful and significant - but it should not be thought that by doing so that they are "baptizing" in the same manner as the first century church.   Nor should it be thought they are fulfilling the commands of verses such as Matt. 28:19 or Acts 2:38, both of which are talking about the baptizing of converts who accept Jesus as Lord and Christ.   At best, one could argue that they are "applying" the principle of baptism to new situations - either at infancy when the child is born "holy" to a Christian parent(s);  but more likely and with more biblical backing, as a young adult when the young believer decides to make a public confession of faith.  If this is meaningful to people and if it adds some sense of godliness and significance to the life of an individual or local church or fellowship then may God bless those who do it.  But let them not "despise" or "judge" those who do otherwise - or, vice versa!

Misunderstandings About Baptism

Some beliefs about baptism today can actually be harmful to the proper understanding of the gospel.  Two such beliefs are: (1) that baptism itself actually conveys "forgiveness of sins";  (2) that the "obedience of faith" to being baptized brings about "forgiveness of sins".  Both of these ideas are based on verses such as Acts 2:38;  Matt. 28:19; I Peter 3:21-22;  or Gal. 3:26-27.  However, here we must be careful to remember the first century context.  First, these verses are speaking about converts to Jesus as the Messiah - not about Christian children.  Second, they are not intended to convey a sense that baptism itself is equivalent to faith.  This is an idea that the whole Bible would witness against.  

Instead, since the water baptism of converts in the early church normally took place at relatively the same time as their initial faith in Christ, baptism could, at times, be spoken of figuratively as the moment of conversion itself.  This would be similar to a marriage today where the marriage commitment is normally expressed by a wedding ceremony and the exchanging of rings - as the outward symbol of commitment of a man and woman to each other.  But would anyone doubt that a marriage could take place without such a formal ceremony or exchange of rings?  In conversion as in marriage it is the commitment of faith that brings about the reality of the new relationship, not the outward symbol.  

In his commentary on Galatians Ronald Y. K. Fung speaks directly to certain NT verses that, on the surface, seem to almost equate baptism with faith:

An extreme mechanistic view of baptism would have us believe that [baptism] was, "for Paul and his readers, universally and unquestionably accepted as a 'mystery' or sacrament which works ex opere operato," that the moment the believer receives baptism, union with Christ "takes place in him without cooperation, or exercise of will or thought, on his part."  Such a view simply ignores the close connection between faith and baptism in the present instance (Gal. 3:26-27); the fact that in this chapter faith is mentioned 15 times and baptism only once would even by itself compel agreement with the dictum that Paul "by no means unconditionally attributes magic influence to baptism, as if receiving it guaranteed salvation."

According to another view, "that which baptism symbolizes also actually happens, and precisely through baptism": "baptism is the moment of faith in which the adoption is realized - in the dual sense of effected by God and grasped by man - which is the same as saying that in baptism faith receives the Christ in whom the adoption is effected."  Here the emphasis upon a close alliance of faith and baptism is no doubt well placed; but in seeking to do justice to both ideas this view seems to make faith's efficacy dependent upon baptism as though it were only in baptism (as "the moment of faith") that faith receives Christ; this would logically lead to the conclusion that baptism is indispensable for the reception of Christ in whom alone salvation is to be found.  Such a position would, however, be clearly opposed to Paul's teaching on the all-sufficiency of faith for salvation in Galatians itself, as would become immediately obvious if we substituted baptism for circumcision and regarded it as a condition for salvation.

From the standpoint of the practice of baptism in apostolic times, when faith and baptism were not necessarily two distinct experiences separated by a period of time but two inseparable, almost coincident parts of the one single experience of transition from the old existence to the new, the view under discussion could well be a reflection of the actual state of affairs; but as an analysis of the logical relationship between faith and baptism it leaves something to be desired ... the apparent equation of faith and baptism in vv. 26f. may be explained as a natural transference of terms whereby the symbol (baptism) is said to effect that which it symbolizes or as a form of metonymy whereby what is strictly true of faith is predicated of baptism [Fung, The New International Commentary to The New Testament, The Epistle to the Galatians, p. 173-174]. 

  In the New Testament itself we actually have a situation that occurred for Paul in Corinth where an incorrect understanding of baptism was part of the basis for divisions in that church.  Though he normally baptized converts in his ministry, Paul boldly stated in I Cor. 1:17:

For Christ did not send me to baptize but to preach the gospel. 

This statement does not mean that Paul did not normally baptize converts - he did, as is clear from the Book of Acts.  Nevertheless, it certainly shows that Paul understood that there were "higher principles" and that only the gospel itself was "the power of God unto salvation - for everyone who believes" (cf. Rom. 1:16).   J.D.G. Dunn comments on the controversy that took place in I Cor. 1:10-17 in his book Baptism in the Holy Spirit, (p. 119-120):

Just as the abuse of circumcision led [Paul] to dispense with circumcision altogether and to exalt faith, in a similar way, when baptism was abused and its role misunderstood, he turned away from it and put its function in proper perspective by highlighting that which really mattered in the ministering and receiving of salvation.  The gospel brought salvation to Corinth, but baptism brought division.  Therefore Paul thanks God that he did not baptize, and directs attention away from that which had divided them towards that which had brought them all to the one Christ, pointing out that so far as his mission was concerned baptism had no indispensable role and only the gospel mattered. 

Donald Lake also concurs about Paul's view of baptism:

That Paul did not conceive of baptism as an essential saving sacrament is clearly indicated by I Corinthians 1:10-18.  For Paul there seems to be one essential baptism, the baptism of the Holy Spirit by which we are incorporated into the body of Christ (cf. 12:12-13; Eph. 4:4).  The rest of the NT corpus does not present a unified picture regarding the meaning and administration of baptism ("Baptism", p. 99).

Such words should speak loud and clear to a generation such as ours where there is such confusion and division over baptism - all of which was "inherited" by those of us born into the 20th century from the "forefathers" our Christian past.  And, whether or not one agrees with Dunn's interpretation of this specific passage in I Cor. 1:10-17, the sentiments expressed are still true, not only with regard to baptism, but in many areas of Christian practice.  A correct understanding of the OT prophets (Micah 6:6-8), Jesus (Mk. 12:28-34, or Paul (Rom. 2:25-29) could hardly deny this.

Unclear Verses on Baptism

There are also other NT verses about baptism that are widely debated by NT scholars as to their original meaning (e.g. I Pet. 3:21-22 and Heb. 6:2 which is especially notorious in this regard).  In truth, no one knows for certain what some of these verses are talking about.  There are also some NT verses that could be talking about either water baptism or about being baptized in the Spirit.  Gal. 3:26-28 and Rom. 6:3-4 are in this group.  Compare the language with I Cor. 12:13:

  For we were all baptized by one Spirit into one body - whether Jews or Greeks, slave or free - and we were all given the one Spirit to drink (I Cor. 12:13).

You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ.  There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus (Gal. 3:26-28).

Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death?  We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life (Rom. 6:3-4).

These verses may be alluding to water baptism as a symbol of what the Spirit actually accomplishes -since the water baptism of converts was normally close in time with their reception of the Spirit in the first century church.  However, given the close correspondence in language with I Cor. 12:13 where the element by which a believer in Christ is said to be "baptized into Christ" is specifically said to be "Spirit", it is just as possible, if not more likely, that Paul is speaking of the same reality here.  

We certainly have no right to read the word "water" back into the word "baptism" in these verses when neither the text itself nor the context indicate that it should necessarily be there.  And, more importantly, we have no right to read our post-biblical doctrines of the baptism of Christian infants or children back into these texts (or into any other text, such as Matt. 28:19 or Acts 2:38) as though a Christian child becomes a member of the body of Christ at the moment of water baptism. These verses are talking about converts to the faith.  They have nothing whatsoever to do with the baptism of Christian children.  

The Unity of the Spirit

The study and discussion of any biblical subject must always take place in the light of the "higher principles" of God's word that are set-out consistently in the Bible from Genesis to Revelation.  Certainly,  the God who "looks on the heart" and who "desires mercy, not sacrifice" is not a God who accepts or rejects an individual on the basis of a correct understanding of a religious practice such as fasting, baptism, circumcision, etc. (cf. Isaiah 58; Mk. 12:33; Rom. 2:25-27).  Instead, throughout the Bible God always accepts an individual on the basis of "faith" - a simple trust in the words of God from a heart of child-like humility.  It is this simple child-like faith that not only "pleases God" (Heb. 11:6) but also governs the attitudes and lifestyle of any true believer in Christ (Gal. 5:5; II Cor. 1:24; 5:7).  

The example of Abraham as set forth in Rom. 4 also makes it crystal clear that "the faith that justifies" is "wholly independent of an external rite" (G.R. Beasley Murray, Baptism in the NT, p.303).  As J.D.G. Dunn states, 

In  Gal. 3 Paul specifically argues that membership of Christ does not derive from physical descent or depend on a ritual act (circumcision), but comes through faith and is dependent on nothing other than faith and on the gift of the Spirit received through faith ("Baptism", The New Bible Dictionary, p. 123).

Several sections in the New Testament clearly, and emphatically, summarize this new covenant perspective.  In fact, the section Romans 10:8-10 is actually a "definition" of the new covenant "word of faith" which brings salvation to those who believe.  Paul's attitude is clearly set forth, among many other places, in Galatians:

But by faith we eagerly await through the Spirit the righteousness for which we hope.  For in Christ Jesus neither circumcision nor uncircumcision has any value.  The only thing that counts is faith expressing itself through love (Gal. 5:5-6).

Any discussion of baptism today simply must keep in mind the reality of the higher unifying principles of faith in Christ and the seal of God's Spirit.  Failure to recognize these principles almost guarantees division and makes the likelihood of coming to a resolution of differences on this subject almost impossible.  The New Testament Scholar G.R. Beasley Murray, who is himself a strong advocate of "believer's baptism", nevertheless, states the following cautionary words in his book Baptism in the New Testament (p. 301-302):

Allowance must be made for the freedom of God in bestowing the Spirit, since God exercises that freedom.  The Day of Pentecost itself provides a supreme example of this freedom ... One point is made abundantly clear by the evidence of Acts, namely that life is more complicated than formulations of doctrine and the Lord is able to look after the exigencies of life outside the range of formulas.  This lesson is of incalculable importance for the modern Church, for the Church has become engulfed in a complication of life of such proportions as to make the divergencies of belief and practice in the New Testament Church of small account.  For years the Churches have been confused in their thought and practice of baptism; but in the mercy of God the Church is still the Church and not another body!  God is still able to take care of the exigencies beyond the formulas!  The Apostolic doctrine of baptism remains for our instruction and as our ideal (we deceive ourselves if we think we reproduce it in our Churches), but manifestly it is wrong to put a construction on it that can neither take account of the realities existing in the first generation of the Church nor come to terms with those existing in ours.

The truth is that none of us today knows for certain all the details about New Testament water baptism.  The biblical data is simply mixed and unclear and nowhere is its practice explicitly explained.  In such cases, the "higher principles" of faith in Christ and the corresponding gift of God's Spirit should govern our relationships with each other - not dogmatism or the pharisaic attitude of "religious correctness" which the entire Bible, especially Jesus and Paul, roundly condemns.

Having been born into and raised in a Christian family and then baptized as a young adult I can use myself as a typical example of many today.  Though my baptism may have been somewhat meaningful, it in no way occurred at the time I became a Christian.  My faith in Christ and discipleship in following him long preceded this; and, if I had never been baptized I would certainly not be any less a Christian today.  Though I've grown in my understanding, sometimes radically, of many Christian doctrines and practices, the fact remains that I've been a Christian from my earliest years - not from the moment of my baptism.  

In addition, the home churches or fellowships in which many of us today participate are made up of people who have been baptized at different ages, under the banner of many different denominational labels; and, many have not been baptized with water at all.  Yet there is certainly no way that one would know who has, or has not, been baptized with water unless one were to ask.  It is simply irrelevant to our fellowships - what binds us all together is our common faith in Christ and the Spirit of  God.

If we are to re-capture the vitality of earliest Christianity we simply must recognize that the times in which we live today are vastly different from NT times.  It is the "higher principles" that must be exalted; not the imitation of every first century practice.  In earliest Christianity there was a common  understanding of the practice of baptism;  today there certainly is not.  In the light of the multiplicity of divergent belief systems and practices pertaining to baptism today could one really believe that the "God who knows the heart" would judge an individual on the basis of his or her practice of baptism?  This would hardly be in accord with the character of the God of the Bible - or, with the explicit testimony of the New Testament documents.  In the new covenant era "everyone who believes that Jesus is the Christ is born of God" (I John 5:1).  It is only the seal of God's Spirit which each believer in Christ receives that binds us all together as part of God's family.

In conclusion, I will only say that I do not necessarily expect everyone to agree with me on all of these matters. However, I do urge - as with all matters on which there are honest differences amongst equally committed believers - that each individual, church or fellowship proceed according to that which they believe best exemplifies the "spirit" of the New Testament teaching on this subject.  And, let this be without "judging" or "despising" those whose consciences lead them to different conclusions - for those conclusions are born out of each believer's own  commitment to Christ as Lord.  Ultimately, it is to him, not to each other, that we must one day "give account" (cp. Rom. 14). 

[Recommended studies on this topic include J.D.G. Dunn's article "Baptism" in The New Bible Dictionary and his very detailed and Greek-laden book Baptism in the Holy Spirit.  Also, though principally concerned with other issues, Gospel and Spirit by Gordon Fee.  All are available through CBD]

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by Mark Mattison

Kentwood, Michigan

Ephesians 4:1-16 as Church Paradigm

When the last moments of life drained out of Jesus’ tortured body, a new covenant was forever sealed with his blood. After he rose from his tomb in glory and ascended into heaven, he poured out his Spirit upon his followers, and into that covenant a new community was born: the church, the community of the redeemed. We write about this gospel and this community, because one can hardly talk about the one without also talking about the other.

The twofold theme of cross and community is spelled out in several places of the New Testament. In Titus 2:14, for example, the apostle Paul writes of Jesus Christ, 

... who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good (NIV). 

Christ died not only to save us from our sins as individuals, but also to create a holy community in which we as individuals can better resist the harmful ravages of sin. That is why, for Paul, the doctrine of church itself is bound up in the gospel message: "Paul develops his account of the new community in Christ as a fundamental theological theme in his proclamation of the gospel."1

In what way does the church grow out of the cross? What is it about church that protects us from sin, leads us to purity, helps us to become more like Christ in his death and in his life? In short, what is the theology of church? To consider these questions we will turn to Paul’s epistle to the Ephesians.

A Starting Point

Why start with Paul, and why Ephesians? After all, Paul isn’t the only New Testament writer to consider the topic of church, and Ephesians isn’t the only epistle in which he writes about it. We could just as well start with Jesus’ words in Matthew 16:13-20, or with Hebrews’ teaching about the new covenant. Why Ephesians?

For the present study, Paul is a fine place to start because he wrote more about this topic than anyone else in the New Testament, and because he grappled with the theory of church as much as its reality. Ephesians is ideal because unlike most of his other epistles, like Galatians, 1 and 2 Corinthians, Colossians, and a host of others, Paul isn’t dealing with immediate church crises. Rather, Ephesians recapitulates in a more measured way what Paul’s vision was all about.  In a telling chapter entitled "The Quintessence of Paulinism," F. F. Bruce writes that Ephesians "in large measure sums up the leading themes of the Pauline letters, and sets forth the cosmic implications of Paul’s ministry as apostle to the Gentiles."2

This brings us to another reason why Ephesians is ideal for our purpose. Other Pauline epistles, like 1 Corinthians, may contain more detailed information about church order and practice, but those writings largely address local churches. The epistle before us was also written to a specific congregation ("To the saints in Ephesus"), but it lacks the local concerns of most of his other epistles. Paul doesn’t include greetings to specific people in the Ephesian church at the end of his epistle, and he doesn’t address issues of specific concern to the Ephesians. Many scholars believe Ephesians was intended to be a circular letter, carried and read to Ephesus and then to other churches as well.  As such its teachings articulate basic, fundamental church issues, rather than grappling with specific issues in light of these basics.

The structure of Ephesians is also helpful. Of the six chapters, the first three outline the basic theory of church, and the last three spell out the practical implications. The primary theme of the first half revolves around "the mystery of Christ, which was not made known to men in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets" (3:5, NIV). The content of the mystery is spelled out in the following verse: 

This mystery is that through the gospel Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus (Eph. 3:6, NIV). 

These two groups of people, basically Israelites (people of the promise) and non-Israelites (Gentiles), were united into one body when Jesus died on the cross (2:11-18) to be formed into a spiritual household (2:19-22), the church.  In our key text,  Ephesians 4:1-16, Paul draws out the implications of Christ’s death and resurrection for the overall structure of the church.

Local or Universal?

Before considering our text, however, it will be necessary to reconsider an even more basic question. Is Paul describing individual, local churches, or the "cosmic, universal" church - that is, the collective sum of all churches together? In other words, are the teachings of Ephesians intended as the blueprint of each individual church, or the blueprint of the abstract, collective church? Since it is very hard to conceive and practice these teachings on an abstract level, some have suggested that what Paul writes here applies only to each local congregation as a separate entity. This approach certainly brings Ephesians’ goals into our reach.

However, this approach can hardly be sustained. Paul writes here, not of many churches, but of a single church, a single spiritual body whose head is Christ (1:10; 5:23). After describing Christ’s resurrection and ascension in 1:20,21, Paul writes that 

God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way (Eph. 1:22-23). 

It is difficult to see how this "church" could be a single congregation. The scope is cosmic; the "church" in view is the entire church, the sum of every individual church.

This is not the end of the story, however. As we read through the final chapters of Ephesians we see that Paul does indeed place these principles within our grasp. Certainly his description of the church’s activities in 5:18-21 are to be carried out in each congregation’s individual assembly. We are to "Speak to one another with psalms, hymns and spiritual songs" (5:19) and "Submit to one another" (5:21). I can sing and submit to the brothers and sisters across the room, but it’s a little more difficult to practice this in relation to my brothers and sisters in China. We are led to the conclusion, then, that the ecclessiology of Ephesians reflects both the universal church and the local church. Though Paul writes about the cosmic church as a single, universal entity, every local church represents, acts on behalf of, the universal church. How can this be?

The Unity of the Spirit

The dual tension between the cosmic church and the local church is reflected in Ephesians 4:1-16. The tension is compounded by Paul’s apparent inconsistency as he writes about church unity. In the beginning of the passage, he urges us to "Make every effort to keep the unity of the Spirit" (v. 3, NIV), as if this unity is already a reality. On the other hand, by the time he completes the passage he writes about our active ministry "until we all reach unity" (v. 13). How can these two ideas stand together?

Commenting on verse 13, Francis W. Beare points out that: 

The unity is here presented as the goal toward which we strive, whereas in v. 3 it is a possession to be guarded. The two aspects are complementary. That which is given us by God must be made our own by progressive appropriation .... What was before described objectively as the unity of the Spirit, in terms of its source and sphere, is now described subjectively, in terms of its content of thought and experience - of the faith and of the knowledge of the Son of God.3

There is another way to describe this dual reality. As in so many other aspects of Paul’s theology, so here there is an "already" and a "not yet." On the one hand, there is only one church in the cosmos (1:22); this is:

God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone (Eph. 2:19b-20, NIV). 

This is the church which Christ has built which will never be overcome (Matt. 16:18). This unity already exists in the spiritual realm. On the other hand, however, this household has not yet been perfected. In many respects it is in a state of disarray; the body has not yet fully matured (vv. 13); we have yet to "grow up into him who is the Head, that is, Christ" (v. 15, NIV). There is unity in the church, yet there is disunity. Commenting on the disunity in Christendom, Beare writes:

It is a mark of incompleteness, of spiritual immaturity, that we are still disunited; and the remedy is by no means to be found in a reduced Christianity, in a lowest common denominator of agreement; but in advance to the higher levels where the fullness of truth will overcome all our deficiencies.4

These points will prove to be crucial later. For now, let’s consider the positive side, the unity which we as a church already possess.  This spiritual unity is communicated forcefully in verses 4 through 6 by an enumeration of seven "ones":

There is one body and one Spirit - just as you were called to one hope when you were called - one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all (NIV).

This intense description of unity, though unique to Ephesians, nevertheless reflects many of Paul’s arguments in earlier letters. In his letters to both the Galatians and the Romans, Paul cites the truth of one God to argue for his doctrine of justification - Gentiles and Jews alike are united on one ground by one and the same God (Rom. 3:29,30; Gal. 3:20). Paul also invokes the truth of one God and one Lord when writing to the Corinthians about the knotty issue of whether it is permissible to eat food sacrificed to idols (1 Cor. 8:4-6). In chapter 12, Paul argues from the Corinthians’ baptism "by one Spirit into one body" for unity in the church. Just two paragraphs earlier, however, Paul had described "different kinds of gifts, but the same Spirit....different kinds of service [ministry], but the same Lord....different kinds of working, but the same God" (vv. 4-6). Here we begin to see a critical aspect of the church’s unity: The aspect of diversity.

This same dual aspect is present in Ephesians 4:1-16. Paul takes us from our unity in verses 3 through 6 to the diversity of our giftedness in verses 7 through 11. For unity does not mean uniformity; it means rather complementarity. That is to say, the strength of the church’s unity is to be found precisely in the diversity which makes it up - a common theme in Paul’s epistles, particularly as he develops his analogy of the human body (cf. Rom. 12:4-8; 1 Cor. 12:12-31). The members of the human body are not identical, nor should they (or could they) be if the body is to function properly.

What is the basis for this diversity? It is not at all founded in sheer disagreement or division, but rather in God’s provision through Christ:  "But to each of us grace has been given as Christ apportioned it" (v. 7, NIV). What is the basis of this distribution of grace?  The death, resurrection, and ascension of Christ (vv. 8-10). The diverse gifting of the body is rooted in the Christ-event; that is to say, it grows directly out of the cross.

Works of Ministry

In 4:11 Paul begins to specify some of the gifts which Christ has given to the church. Unlike Romans 12:6-8 and 1 Corinthians 12:8-11, however, Ephesians 4:11 lists gifts not as abstract abilities but as the people to whom the abilities are given. Four gifts are enumerated (not five, as is commonly believed): 

It was he who gave some to be [1] apostles, some to be [2] prophets, some to be [3] evangelists, and some to be [4] pastors and teachers [or, "pastors-teachers"] (Eph. 4:11, NIV). 

The leaders of the church, then, are themselves gifts to the church.

Notice, however, the crucial function which these leaders play in verse 12. Their task is not to minister to "God’s people," but: 

to prepare God’s people for works of service [ministry] so that the body of Christ may be built up (Eph. 4:12 NIV). 

Preparing God’s people for ministry in turn enables the body of Christ to build itself up toward full unity (v. 13).  The body’s ability to minister, then, is a necessary requirement for the body to achieve maturity and concrete unity. Why? Because, as verse 16 puts it, from Christ, 

the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work (Eph. 4:16 NIV). 

If not every member supports the others - if each part does not work - then the body is stunted in its growth toward perfect maturity in Christ.

Conclusions

If we are to consider church doctrine and practice in the context of this paradigm, we must ask some very basic but very important questions. How do we conform to God’s blueprint of unity in diversity? What is it that equips each member of the body to function? We believe the answer is to be found in the open house church. The local church must be open in two ways: First, open in its relation to other churches, recognizing the cosmic "unity of the Spirit" of the overall church (Eph. 4:3, NIV); and, second, open to the participation of each of its members, not only allowing them but enabling them to perform their part (4:12,16).  The open house church, we believe, best facilitates the type of body life described by Paul. And that's why we actively support and promote the concept of the house church.

Footnotes

1. Richard Hays, The Moral Vision of the New Testament: A Contemporary Introduction to New Testament Ethics (Harper, San Francisco), p. 1996, p. 32.

2. F.F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids, MI: Wm. B. Eerdmans Pub. Co.), 1977, reprint 1989, p. 424.

3. Francis W. Beare, "The Epistle to the Ephesians," in George Arthur Buttrick, ed., The Interpreter's Bible (New York, NY: Abingdon Press), 1953, p. 692.

4. Ibid., p. 693.

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The understanding of "covenant" language and concepts is extremely important if we are to fully grasp Paul's "gospel of salvation" to both Jews and Gentiles.  R. David Kaylor, Professor of Religion at Davidson College, has written an excellent book on Paul's covenant emphasis entitled Paul's Covenant Community: Jew & Gentile in Romans (John Knox Press, 1988).  I quote from his book pp. 20, 23-24:

Paul addresses his letter to "all of God's beloved in Rome, who are called to be saints" (Rom. 1:7).  The terms of this address reveal the extent to which his thinking is dominated by his central conviction: in Jesus Christ God has acted to form a new covenant community incorporating both Jew and Gentile.  "Beloved," "saints," "called," and "all" imply the notion of one covenant community, elected by God ... Paul proclaims that in Christ all can know the unity of a new humanity as they come to celebrate the oneness given to all - whether Gentile or Jew, male or female, slave or free.  The way out of human alienation was in Paul's view the reconciliation of all as one new human community, not the triumph of one group over another.  Paul considered himself a minister of a new covenant (II Cor. 3:6); his task was to be an ambassador through whom God's offer of reconciliation was extended to all ... 

The church in Paul's understanding is confessional, eschatological and charismatic.  "Confessional" means that whoever through the Spirit makes the confession "Jesus is Lord" is within the "body of Christ" (I Cor. 12:3-12).  "Eschatological" means that it is a community of the end-time, the people of God for a new age.  "Charismatic" means that the church moves as it is impelled by the Spirit, who endows it with gifts for the fulfillment of its mission ... The early church shunned any technical conceptions of office so commonly seen in other religious associations of the time.  It was expected that priesthood was universal since the Spirit was universal, granting gifts to all for the common good.  There are differences among the gifts of the Spirit so that the church can function effectively;  those who possess particular gifts are to be respected for the work they do, but they do not belong to a class or category separate from others.

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by Richie Temple

Cary, North Carolina

I can think of few greater joys and privileges in the Christian life than participating in and helping to oversee a home "fellowship" or home "church." The weekly home fellowship of which my wife and I are a part, and which we help to oversee, is the highlight of our week. For us - and for the others who participate in this fellowship - our weekly "church" is a wonderful way to share together the blessings and love which God has so freely and generously lavished upon us as his children (I John 3:1-2). Near the end of his life the apostle Paul wrote to Timothy about the importance of such churches:

Although I hope to come to you soon, I am writing you these instructions so that, if I am delayed, you will know how people ought to conduct themselves in God's household, which is the church of the living God, the pillar and foundation of the truth (I Tim. 3:14-15).

The New Testament records that the first century believers in Jesus Christ developed a pattern in which they met together regularly for the purpose of mutual edification and spiritual growth. This type of meeting, and the people who constituted it, was called in the Greek language an ekklesia - usually translated as "church" in our English Bibles. Normally these Christian "churches" took place in homes (e.g. Rom. 16:3-5; I Cor. 16:19; Col. 4:15; Phm. 2) - though there is nothing in the Bible about this being any sort of requirement. Most likely, the fact that churches met in homes was more of a practical matter for the believers of that time just as it is for many of us today. And just as today, a "church" can be effective in a home, in a building set apart for the purpose of these meetings or, in any combination of the two. It is not the place where the church meets that is special. It is the people and the activities of the Christian believers within that church that makes it special. The "holy" or "set apart" nature of a church is determined both by the presence of committed believers at the regular fellowship meetings and by our Christ-like relationships with each other - both inside and outside of those meetings. In this way each of these churches will be a "pillar and foundation of the truth" for the people of the community or region in which it is located.

When the apostle Paul started house churches in the areas that he evangelized he normally wrote to, and revisited, these believers as often as he could. But he also "ordained" or "appointed" overseers, or elders, in each church which he founded. An example of this is set forth in Acts:

They preached the good news in that city and won a large number of disciples. Then they returned to Lystra, Iconium and Antioch, strengthening the disciples and encouraging them to remain true to the faith. "We must go through many hardships to enter the kingdom of God," they said. Paul and Barnabas appointed elders for them in each church and with prayer and fasting, committed them to the Lord, in whom they had put their trust (Acts 14:21-23)

Though such a way of doing things is certainly ideal, it must be realized that our situations are far different today from those of the time of the apostle Paul. Certainly, with all the confusion prevalent in Christendom today we don't need to wait for someone to appoint us before we take it upon ourselves to start a home fellowship. If it is "on our heart" to start and oversee a fellowship its probably "of God." After all, as Paul himself later said, it is God himself, via his Spirit, that makes us "overseers" over his flock (Acts 20:28) - not the appointment by any man or organization. 

As with most endeavors the central key in starting, building and maintaining a strong fellowship of believers is Christ-like leadership. In short: somebody's got to do what it takes to make it happen. Somebody has to be willing to witness to new people, to contact existing believers and to open their home on a regular basis to be a place where likeminded believers can meet so as to grow together as God's people. Of course, to do this right takes commitment, time and just plain work. It means cleaning the house (or at least part of it), allotting time (even at the expense of a favorite TV program) and maybe even spending a little money on coffee and refreshments (God help us though when this becomes the central focus of our meetings). And of course it means co-ordinating how the meeting will be run including such activities as: prayer, singing, manifestations of the Spirit and a teaching or sharing from the Bible.

Of course, all of the above activities are really the kinds of things that many people could do - if they would simply decide to do so. And this brings to mind one of my favorite verses in the New Testament. It is I Timothy 3:1 as set forth in the New International Version of the Bible. It states:

Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task (I Tim. 3:1 NIV).

The key factor here is simply whether or not a person will decide to "set his heart on being an overseer." If a person does decide to do this, Paul says that "he desires a noble task." Unfortunately, in most of our western societies today those professing Christian believers with the most "ability" to oversee fellowships often have the least "availability" to do so since they are using the natural leadership ability they have in other ways such as in their business, profession, family activities, etc. All of these activities can, of course, be good - and godly - when done from the right perspective. However, it is just such people who could - and many times should - be the examples for other believers by making their own lives available to help oversee a home fellowship or church. Then other believers could benefit from their knowledge, ability and example - all to the edification of the body of Christ and to the greater witness of God's family to the world. In short, we should always remember that helping to oversee a fellowship of believers is indeed a "noble task."

Since many of the people who read this newsletter also participate in some sort of regular home fellowship that is very similar to the pattern and purposes of the original first century churches, it is easy for us to relate to the close spiritual and personal fellowship that these first century believers enjoyed. Indeed, we must remember that it is the relationships we build with God and with each other - based on our common life in Christ - that will sustain us for a life-time, not special doctrines or organizations. Though sound doctrine and teaching are certainly important (Titus 1:9), dogmatism can choke the life out of any fellowship - no matter how "right" the doctrine may be. That is why love must always be primary in any fellowship of believers. We must remember that it takes time to learn, time to grow and time to knit all of our hearts together in the love of Christ.

May God grant that each of our "churches" strengthen and magnify the even greater "Church" of the body of Christ as we fellowship together in love and continue to grow up into Christ in all things. As the Book of Hebrews exhorts:

Let us hold unswervingly to the hope we profess, for he who promised is faithful. And let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another - and all the more as you see the Day approaching (Heb. 10:23-25).

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by Scot Hahn

Cary, North Carolina

About three years ago my wife Kristi and I began a Bible fellowship in our home for a group of mostly high school age people.  Although we already attended another home fellowship on a weekly basis, we also wanted to have our own fellowship where we could specifically help younger people to learn and put into practice the truths of the Bible.  As a result of our personal experiences with these fellowships together with my own study of the scriptures my interest has continued to grow in the concept of the home church.  I invite you to share in a study of this subject with me.

Even a cursory reading of the New Testament Letters clearly shows that the first century believers gathered together for fellowship in homes.  Examples of this abound:

Greet Priscilla and Aquilla, my fellow workers in Christ Jesus.  They risked their lives for me.  Not only I but all the churches of the Gentiles are grateful to them.  Greet also the church that meets at their house (Rom. 16:3-5).

The churches in the province of Asia send you greetings.  Aquilla and Priscilla greet you warmly in the Lord, and so does the church that meets at their house (I Cor. 16:19).

Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house (Col. 4:15).

Paul a prisoner of Christ Jesus, Timothy our brother, to Philemon our dear brother and fellow worker, to Apphia our sister, to Archipppus our fellow soldier and to the church that meets in your home (Phm. 1-2).

Considering the time gap between Christian believers today and the early first century believers there is a natural question to ask:  should we follow this pattern by having churches in our homes today?  After all, the goal of Christianity is to apply the principles of truth and replicate the pattern of life that is set out for us in the New Testament.

The problem that may arise, however, is when we have a situation within the Bible that is strictly controlled by the culture and times of those people.  Certainly, we should not be bound to follow patterns that have no relevance to our lives today.  The task at hand, then, is to assess the situation that the people of New Testament times found themselves in and to determine if in fact it applies to us now.  In the subject at hand, we want to know specifically  why the first century believers had churches in their homes?  

To answer this question we will have to look at overall patterns and principles found within the New Testament, rather than at specific commands.  We have to take into account Jesus and the early disciples and then work onwards to Paul and the vast extent of his "ministry to the Gentiles."  Although there is quite a difference in cultural setting between the very first believers in Jerusalem and, say, the believers in Corinth, there is also a great deal of common ground on which almost all first century believers stood.  For instance, there is the shared belief in Jesus, crucified and risen, exalted as Lord and Christ, and returning in the future to establish God's kingdom in a renewed earth (e.g. Acts 2:37; 3:18-21; I Cor. 15:1-4f).  We also find the shared experience of receiving God's gift of holy Spirit - the firstfruits of their inheritance to come (Acts 2:17-21; Acts 11:15-18; Eph. 1:13; Heb. 6:4; etc.).  Important to our study as well is the understanding of what the concept of "church" meant to the first century believers - especially so since its definition today among many people differs considerably from the New Testament definition.

We will begin with a brief synopsis of the first century churches' common understanding of who Jesus of Nazareth was.  Although to different groups of people in different regions alternate titles or descriptions would have been used for Jesus - e.g. Son of God, Son of Man, Christ/Messiah, Wisdom of God, Word of God, Image of God, etc. - the concept of what he came to accomplish was constant.  To all first century believers Jesus was the one whom God had foretold in the Old Testament period would come and fulfill the promises God had made to Israel to bring restoration and salvation through the mediation of his kingdom (rule) on earth (Luke 4:18-19; Luke 4:43; Matt. 26:63-64; etc.).  He was also understood not only to be the bringer of salvation to Israel but to all who would believe in him.  He tore down the barrier between Jew and Gentile and created in himself one body of believing Jews and Gentiles who were reconciled to God (Eph. 2:14-18; Gal. 5:6; Acts 15:14-18; etc.).

It is the understanding of one body which begins to touch directly on our subject of the church.  This one body was formed by people being baptized by/in one Spirit into Christ (I Cor. 12:12-13).  The Spirit in which they were baptized was the foretold Spirit which God was to pour out in the last days on all people.  It was, in fact, this initial outpouring of the Spirit which was the proof of Jesus' resurrection to those who had not seen him after his resurrection from the dead (Acts 2:1-39).  This gift of the Spirit marked off the believing community from the rest of world for it was the seal placed on them by God guaranteeing their inheritance in his future kingdom (Eph. 1:13-14; II Cor. 1:21-22; 5:5).  Therefore, these believers bound together in one body and sharers together in one hope stood as the "newly constituted" people of God, the community which God had chosen to be his very own (I Pet. 2:9; Titus 2:13-14; etc.).

The idea of these believers being the new covenant "people of God" helps us understand how they thought of themselves as "church."  As the New Bible Dictionary (p. 205) states, "The English word 'church' is derived from the Greek adjective kyriakos as used in some such phrase as kyriakon doma or kyriake oikia, meaning 'the Lord's house,' i.e. a Christian place of worship."  This is not, however, the way the word "church" was used in the New Testament!  The word which is normally translated "church" in the New Testament is the Greek word ekklesia.  This word ekklesia was used in the Septuagint (the oldest Greek version of the Old Testament) to "translate the Hebrew qahal, referring most often to the 'congregation of Israel, especially when it was gathered for religious purposes" (e.g. Deut. 31:30).1

It is this concept of "church" that would have been the basis for the new covenant believers' use of this term.  In fact, even in its secular usage the term ekklesia meant a group gathered for a purpose (e.g. Acts 19:32, 39, 41).  But the first century believers were the "church" (gathered ones) of God in Christ (e.g. I Thess. 1:1).  Nowhere in the Bible do we find the word "church" (ekklesia) being used of a building.  Instead, whenever the new covenant believers gathered and wherever the believers gathered we have "church." This is because when the believers got together it was as the new community in Christ assembled to enjoy the fellowship of Christ - by way of the Spirit and by way of the fellow members of the body.

Since we have touched on some of the issues that would have affected the first century believers outlook on what "church" was all about, we can now look at the historical situations which influenced their meeting in homes.  Certainly, the example of Jesus meeting together with his disciples in different homes for teachings and meals (e.g. Matt. 12:46-13:1; Luke 10:38-39; Luke 22:7-14 the "upper room") would have laid a foundation for later practice.  As can easily be seen in the above examples, the most intimate type of fellowship is possible in the confines of a home.  It was also Jesus who instructed the first believers to come together for the "Lord's Supper" in remembrance of him - until he shared it with them again in the kingdom of God (Luke 22:14-20).  This practice obviously continued throughout the first century among both Jewish and Gentile believers (I Cor. 11:17-32).

Beginning in Jerusalem the very first believers, who were all Jewish, began to teach that Jesus of Nazareth who had been crucified and raised from the dead was "both Lord and Christ" (Acts 2:36).  Although this was the true fulfillment of the Jewish people's hopes, the majority of the Jewish people did not acknowledge this as being true.  As the believers' efforts to persuade the masses of Jewish people that the Messiah had arrived continued they were naturally met with conflict by those who would not accept their message.  Though at first the believers were tolerated in the Jewish center for worship, the temple (Acts 2:46), it was not long before they began to be driven away.  The leaders of the Jewish people suppressed their message, removed them from the temple, and even commanded them "not to speak or teach at all in the name of Jesus" (Acts 4:17-18).  Nevertheless, the believers continued to preach the good news of Jesus, both in the temple area and in homes as well.  Acts 5:41-42 offers a good summary of their response:

The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name.  Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Christ (Acts 5:41-42).

After much persecution and the death of Stephen some of the believers were scattered to other regions and began to "preach the word wherever they went" (Acts 8:4).  This, of course, brought them into conflict with the majority of the Jewish population in these new areas.  Therefore, though believers such as Paul normally first went to the synagogues, they eventually had to meet in private homes so as to avoid persecution and so as to conduct orderly "churches" in the name of Christ.

It is, of course, to Paul that the majority of the Gentile mission of the first century church is attributed.  His missionary outreach spanned far and wide.  From the Book of Acts and from his Letters to the local churches he had founded it is obvious that most of these churches met in homes even though initially he spoke publicly in other places in winning converts (Acts 20:20; etc.).  Paul's own practice as recorded in Acts 28 should perhaps speak loudly to us a good general example to follow as we share the gospel message with others and endeavor to help believers to grow up into Christ.

For two whole years Paul stayed there in his own rented house and welcomed all who came to see him.  Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (Acts 28:30-31).  

In conclusion, it seems that though some of the reasons for the first century believers meeting in homes were culturally conditioned, it is also true that house churches represent many relevant principles which best kindle the spirit of what "church" is all about.

Footnote

1. Gordon Fee, Gospel and Spirit, Hendrickson Publishers, Inc. 1991, p. 124.

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The Cambridge Companion to the Bible [p. 474, Cambridge University Press] explains how the Greek word "ekklesia" is used in the Bible:

In Greek culture, the term ekklesia means an assembly of persons convened for political or entertainment purposes.  Among Greek speaking Jews, it came to mean the gathering of the covenant community in any place for purposes of information, instruction, or worship, as in Deut. 31:30, I Sam. 17:47, and I Kings 8:14.  The early Christian community took over this term as a group designation, as is apparent in I Cor. 11:18; 14:4, 19, 28, 35.  It is usually translated "church."  There is direct evidence that originally the "assembly" took place in private homes (Rom. 16:5, I Cor. 16:19, Phil. 2, Col. 4:15).  In Acts (14:23) and in the letters of Paul (I Cor. 16:1) rules are laid down to be observed in each of the individual "assemblies."  

The assemblies of Christians throughout certain metropolitan areas or districts are referred to collectively as "the churches of ..." (Gal. 1:2, 22; 2 Cor. 8:1).   Occasionally, Paul uses the term in a comprehensive way to refer to the whole body of God's new people (as in I Cor. 10:32, 12:28; Phil. 3:6; and probably Gal. 1:13).  Even when he addresses the "church of God," he sometimes adds "which is at," followed by the name of the city or province (2 Cor. 1:1, I Thess. 2:14).  The blend of local assemblies with comprehensive membership of God's people is explicit in I Cor. 1:2, where the letter is addressed to "the church of God which is at Corinth" but also to "all those who in every place call on the name of the Lord."

In the later writings attributed to Paul, ekklesia has come to mean the whole body of Christians, as in Eph. 1:22.  Accordingly, the church is described in structural, organizational terms in Eph. 2:19-22, where the metaphors used are those of hierarchy, foundation, and temple. Similarly universal in implication is the most familiar reference to ekklesia in the gospel tradition, Matt. 16:16:  "On this rock I will build my church."  The generalized force of the term "church" is highlighted by the description of the totality of Palestinian Christians in the period of Pentecost as "the church throughout Judea and Galilee and Samaria (Acts 8:31).  What began as a designation for a local fellowship of Christians had become by the end of the first century a title for the body of believers across the Roman empire.

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by Keith A. Price

These principles are based on many years of inter-denominational fellowship and are conclusions I have reached after making many mistakes and after having had considerable discussion with scores of Christian leaders. I am particularly indebted to the correspondence of Anthony Norris Groves - a dentist-missionary to Baghdad in the 1830s - who practiced many of these principles. Although they have never before appeared in the form I now give, I have retained a number of the excellent expressions he used in his correspondence.

1. The basis of our fellowship is life in the Christ of the Scriptures rather than Light on the teaching of the Scriptures. Those who have part with Christ have part with us. Because our communion is one of life and love more than one of doctrine and opinion, we seek to show that the oneness in the life of God through Jesus Christ is a stronger bond than that of being one of us -  whether organizationally or denominationally.

2. Because our fellowship is based on our common life in Christ, we do not reject anyone because of the organization or denomination with which he may be affiliated; nor would we hold him responsible for the conduct within that system, any more than we would a child for the conduct in the home of which he is merely a part.

3. We do not feel it desirable to withdraw from fellowship with any Christians except at the point where they may require us to do what our consciences will not permit, or restrain us from doing what our consciences require. Even then, we maintain our fellowship with them in any matter where we are not called upon to so compromise. This ensures that (insofar as we understand the Scripture) we do not separate ourselves from them any further than they separate themselves from Christ.

4. We do not consider an act of fellowship to be indicative of total agreement; indeed, we sometimes find it a needed expression of love to submit to others in matters where we do not fully agree, rather than to prevent some greater good from being brought about. Our choice would be to bear with their wrong rather than separate ourselves from their good.

5. We believe it more scriptural to reflect a heart of love ready to find a covering for faults, than to constantly look for that with which we may disagree. We will then be known more by what we witness for than by what we witness against.

6. We feel it biblical never to pressure men to act in uniformity further than they feel in uniformity; we use our fellowship in the Spirit as an opportunity to discuss our differences and find this to be the most effective way of leading others - or being led by them - into the light of the Word.

7. While enjoying such a wide range of Christian fellowship, we would not force this liberty upon those who would feel otherwise minded. In such circumstances, we enjoy fellowship as far as they will permit, then pray that the Lord would lead them further into this true liberty of the common life in Christ.

[This article originally appeared in the Christian Perspectives newsletter and is reprinted with permission.]

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by Chuck LaMattina

Chicago, Illinois

As fellow members of the body of Christ each of us is responsible to love and care for God's family.  This includes watching over one another, encouraging one another, and caring for our fellow brothers and sisters in Christ in a variety of ways. However, despite the care we are each to have for one other, it is also clear that each local church in NT times also had "elders" or "overseers" who were appointed (Acts 14:23; Titus 1:5) to look after, care for and lead God's people - as a shepherd watches over his flock (I Peter 5:1-4; Acts 20:25-28).  This way of caring for God's people stands as a great example for us today and we would do well to follow the pattern of the first century believers as closely as possible in this regard.

The qualifications of an elder are listed in I Timothy 3:1-7 and Titus 1:5-10.  Their function in serving believers is to:

A.  Rule or manage (Gr. proistemi) - I Timothy 3:4, 5; 5:17.

B.  Teach God's Word - I Timothy 5:17.

C.  Guard the truths of Scripture from error - Titus 1:9.

D.  Oversee the church as a shepherd does his flock - Acts 20:28; Hebrews 13:17; I Peter 5:1-3.

Elders are set in the church by God (Acts 20:28), but stress is laid upon their due appointment by other leaders (Acts 14:23; Titus 1:5).

Leadership in the Church  

From my understanding of the New Testament, here are several important observations I have made on the issue of leadership in the church:

(1).  Local church leaders are identified in the Bible by two basic titles. One title is the word "bishop" (KJV, NKJV) or "overseer" (NIV) from the Greek word episkopos.  The other title is "elder" from the Greek word presbuteros.  These terms are used interchangeably.1 The word "bishop" means "an overseer;  someone who watches over something in order to manage or care for it."  This word was used as an official title among the Greeks.  In the Athenian language it was used specifically to designate commissioners appointed by governing authorities to regulate a new colony.2  The word "elder" carries with it the idea of someone who is mature and distinguished, and carries a position of rank and responsibility.3

(2).  These spiritual leaders were to rule ("manage" in the NIV) and shepherd God's people.  To rule, or manage, is the more technical term, whereas pastor, or shepherd is the more illustrative.  The Apostle Paul first uses the word "rule" in his listing of the qualifications for leadership in I Timothy 3:4-5.  There he says that one who aspires to be a bishop, or  overseer, should be:

one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?) (I Tim. 3:4-5 NKJV).

We need to take note that this word "rule" is in the context of a father's role in the family setting.  This is a very important point.  First, it denotes a relationship between a family unit and the local church.  A family unit is a church in miniature.  Just as a father is to lead, and guide, and be responsible for his family, and to carry authority (Eph. 6:1), so too are the elders of the church.  

Secondly, this illustration from the family gives us a functional definition to the word "rule".  It is an all inclusive concept.  There is nothing that is not included in the father's, or the elder's task.  It involves total and complete oversight of the family, or the church.  In other words, God holds the father responsible for the overall leadership in the home.  In the same way he holds the elders responsible for the overall leadership of the church.  Now, nowhere does this give a father, or an elder, the right to be a tyrannical dictator.  It does give him the right, however, to lead, guide, manage and care for God's people.  It also gives him the right to discipline when necessary and to do all of these activities with God-given authority.

Thirdly, this relationship between the family and the church shows us the importance of our not attempting to fashion a philosophy of leadership for either the home or the church outside of the principle taught in I Timothy 3:4-5.

Fourthly, this family relationship leads to a very important question as regards the church.  It is clear from the Bible that God never intended the home to function with more than one primary leader - the husband and father (mother and other adults being secondary leaders).  Does this imply that local churches also need one primary leader?  Before I answer that question, let me set forth a few more pieces of information on church leadership from the terms "pastor" or "shepherd".

"Ruling" = "Shepherding"

The words "pastor" or "shepherd" are used more often in the Bible to describe the overall leadership responsibility of an "elder" than the word "rule."  The Apostle Peter used this word more descriptively than any other New Testament writer.  In I Peter he writes,

The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed:  Shepherd the flock of God which is among you, serving as overseers [Gr. episkopeo], not by constraint but willingly, not for dishonest gain but eagerly;  nor as being lords over those entrusted to you. but being examples to the flock (I Peter 5:1-3).

As with the term "rule", shepherding is an all inclusive term.  A shepherd is responsible for the total welfare of his sheep, and he has authority to carry out his responsibility.  In the church, Jesus Christ is the Chief Shepherd (I Peter 5:4), leaders are in essence "undershepherds."  Leaders, or elders, are to guard the flock from savage wolves (i.e., false teachers - Acts 20:17-31).  Look at what Paul says to the elders of Ephesus:

Keep watch over yourselves and all the flock which the Holy Spirit has made you overseers.  Be shepherds of the church of God which he bought with the blood of his own (Acts 20:28).

Elders are also to feed their "flock" by declaring to them the whole counsel of God (Acts 20:27; Titus1:9).  In addition, they are to care for them and pray for them when they are ill (James 5:14).

Psalm 23 shows us the shepherd's responsibility more completely than perhaps any other section of Scripture and it gives us a good model for leadership.  Look at the following illustration of this Psalm:

Psalm 23:

v. 1.  "The Lord is my shepherd; I shall not want."

[An elder helps meet the spiritual needs of his people]

v. 2.  "He makes me to lie down in green pastures."

[An elder helps to make the believer secure and at peace]

v. 3.  "He leads me beside the still waters.  He restores my soul;  He leads me in the path of righteousness."

[An elder leads a believer to God's Word to quench spiritual thirst, and to restore and encourage the believer to walk in the will of God]

v. 4.  "... though I walk through the valley of the shadow of death, I will fear no evil;  For you are with me."

[An elder stays with his people to aid them in times of danger and trouble]

v. 4.  " .. Your rod and Your staff comfort me."

[An elder lovingly disciplines believers when they go astray, and helps to protect them from their spiritual enemy]

v. 5.  "You prepare a table before me ... "

[An elder provides the food of the Word of God for the believer to feast on]

v. 6  "You anoint my head with oil ..."

[An elder helps the believer to walk in all the fullness of the spirit of God within ("oil" being symbolic of the gift of the holy spirit)]

In essence then, an elder "shepherds" or "rules" the believers in his care by caring for them in the same way that God and Christ care for us.  Ruling and shepherding describe synonymous functions when the leader shows Christ-likeness in behavior, preaches the Word of God, exhorts and warns God's people and prays and comforts them.  All of this is done with divine authority as "undershepherds."  It is God who has made them "overseers" (Acts 20:28). 

Leadership in the Local Church

Now let us go back to the question of whether there should be one primary leader in the local church.  What do the scriptures teach?  First, the NT does speak of the "elders" (plural) of the church.  The only exception is when an individual elder is mentioned (e.g. I Tim. 3:1-2).  

Secondly, the term "church" as it is used to refer to local churches is a specific area, always refers to all the believers in that area, whether or not they met together regularly or not.  For example, Acts 8:1 refers to "the church which was at Jerusalem."  Now we know from the Book of Acts that there were thousands of believers in Jerusalem (Acts 2:41; 4:4).  They certainly did not all meet all the time in the same place!  We are told that they met in the temple and from house to house (Acts 2:46).  I would venture to say that the most common meeting place was in the homes of believers.  Would each of these "home fellowships" that made up the church at Jerusalem have an elder?  Its very possible.  Would they have more than one elder?  That is possible too, especially if that group were rather large.

The church in Ephesus provides another example for us.  In Acts 20:17 Paul "sent to Ephesus and called he elders of the church."  Here again we have "elders" in conjunction with a single, local church.  But again, this does not mean that all the believers met in the same place all the time.  It is true that Paul taught in the School of Tyrannus for about two years (Acts 19:9-10), but they also no doubt met in homes.  Paul said that in Ephesus "he taught ... publicly and from house to house" (Acts 20:20).  There is no clear biblical evidence that all the believers in any given city, met in a "mega church" set-up.  The cultural realities of the time probably could not have supported such a venture.  The church in any given city was more likely to be broken up into smaller units that occasionally all gathered together. 

One last example is from the Book of Titus.  In Titus 1:5 we read that Paul left Titus in Crete to "appoint elders in every city."  Assuming that the church in any local area was made up of "house churches," we can ask some interesting questions:

A.  Did every house church, or small fellowship, within the larger church at Jerusalem, or Ephesus, etc. have one elder only?  If they did, this would not be in contradiction to the previous reference to the plurality of elders in Jerusalem, or Ephesus.  This would simply indicate the possibility of more than one house church in each city.

B.  Was there more than one elder in each house church?  This is very possible, especially if the fellowship was rather large.  Archeologists have discovered ancient homes that held Christian meetings.  Some of these homes had extra rooms built-on that could hold up to a few hundred people.4 

From these biblical examples what can we honestly conclude?  We can conclude that there were a plurality of elders in Jerusalem and Ephesus, and in the cities of Crete.  The same would be true for Lystra, Iconium and Pisidium Antioch because we are told that in these cities Paul and Baranabas "appointed elders in every church" (Acts 14:23).  But we cannot honestly conclude anything beyond this!  There is simply no more biblical information regarding church structure to explain more fully the concept of elders and how they functioned and governed in any given city.

Is it wrong then for a local church, i.e., one that meets together in one place, to have a plurality of elders, or pastors?  No.  In fact, there is simply no way that one person can meet all the needs of every believer in the fellowship.  Proverbs 11:14 also says, "... in the multitude of counselors there is safety."  A group of godly elders serve as a model of Christ-likeness for many different people.  I do not believe, however, that a church should be led by "committee."  I do think that elders in any particular church should thoroughly discuss matters and work them out.  There should be a godly consensus.  But sometimes a decision has to be made that is not popular, yet needs to be made.  It is at this time that a trustworthy leader needs to step in.  I also do not believe that the general membership of believers is to make decisions on how and where to lead the church.  I do not believe this kind of thinking is biblical.  It seems to me to be an over reaction to those church leaders who have become little dictators.

There is a lot of evidence, however, pointing to the fact that lines of authority need to be established for the church to function effectively.  The Apostle Paul was certainly recognized as having authority over Timothy and Titus.  In turn, these men were recognized as having authority in given cities to appoint elders.  It is only reasonable to assume that certain elders were given authority to give direction to the church in any certain location.  It is also highly possible that the NT churches were patterned somewhat after the Jewish synagogue.  Though there was a counsel of elders within every synagogue, the Bible also tells us about those who were primary leaders.  For example,

Then Crispus, the ruler of the synagogue, believed on the Lord with all his household (Acts 18:8).

Then all the Greeks took Sosthenes, the ruler of the synagogue (Acts 18:17).

In conclusion, there is I believe much biblical evidence giving elders (overseers, pastors, shepherds) authority in the church.   It is also sound counsel for any church to have a plurality of elders.  But there is also a good deal of biblical evidence that someone should be appointed as a primary leader.  I believe that practical experience would argue for this as well.  When a church does not have clear lines of authority, a group of elders can become insecure and lack vision.  Along with this, the door is open for disunity due to power struggles.  Finally, however, it is extremely important to realize that the more responsibility or authority an elder has, the more the elder is to be a servant!  As Christ has said,

... whoever desires to become great among you, let him be your servant.  And whoever desires to be first among you let him be your slave - Just as the Son of man did not come to be served, but to serve, and to give his life a ransom for many (Matt. 20:26-28).

This servant leadership needs to be worked out in very practical applications as we seek to help people physically and spiritually to be their best for God our Father and the Lord Jesus Christ.

[Chuck LaMattina is the pastor of Grace Fellowship Church of God in Front Royal, Va. His books: Our Awesome God; Christ Our Life and Essential Matters are available from Amazon] 

Footnotes

1. Compare Acts 20:17, 28; Titus 1:5, 7; I Tim. 3:1,2; I Thess. 5:17, 19.

2. Vine's Complete Expository Dictionary of Old and New Testament Words, edited by Unger and White.  A Critical Lexicon and Concordance to the English and Greek New Testament, by E.W. Bullinger.  St. Paul; The Epistle to the Philippians, by J.B. Lightfoot, McMatters Publishers, p. 95.

3. Vine's Complete Expository Dictionary and A Critical Lexicon and Concordance.

4. Evangelism in the Early Church, Michael Green, Eerdmans Publishing Co. pp. 207-223.

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by Chuck LaMattina

Chicago, Illinois

On March 11, 1830 a young girl named Victoria began her daily lessons with her tutor. Her lesson was the succession to the royal throne of England; as she studied the charts before her she discovered for the first time that she was the next heir to the throne! Victoria's first response was to weep. However, she then promised, "I will be good." Several years later Victoria inherited the throne and lived up to her promise because she knew who she was and acted accordingly. 

One of the most powerful truths revealed about who we are as Christians is that we are the body of Christ! Ephesians 1:22-23 tells us that, 

the church ... is his body, the fullness of him who fills all in all (NKJV). 

But now what exactly does this mean? How does knowing that we are the body of Christ affect our behavior? Five important words help to give us the answer. These words are: vitality, unity, diversity, maturity and ministry. With each of these words there is a privilege and a responsibility. Let's look at these key words.

1. Vitality: Our union with Jesus Christ is a living union. I Corinthians says that, 

... he who is joined to the Lord is one spirit with him (I Cor. 6:17).

A Christian is not simply someone who tries to imitate Christ, we are one spirit with him! We can become more and more like him in faithfulness, kindness and love because we have his life within us. I Corinthians 12:12-13 says that every believer helps to make up the body of Christ and that we have been incorporated into this body "by [in] one Spirit." The same Spirit of God that dwells in Christ dwells in each and every one of us. We all share the same empowering presence of God! What a privilege this is! Our responsibility now is to walk in fellowship with the Lord so that we can manifest this life that is within us.

2. Unity: Ephesians 4:4 tells us, "There is one body." There are many members of the one body of which Jesus Christ is the head. We may all live in different places and serve the Lord in different ways but we all belong to Christ and to one another through a spiritual unity created by God. Paul's Letter to the Ephesians exhorts us to endeavor,

to keep the unity of the Spirit in the bond of peace" (Eph. 4:3).

Paul then lists seven bonds that unite us:

There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, through all, and in you all (Eph. 4:4-6).

There is one body - the church; one Spirit - the gift of holy Spirit; one hope - the return of Jesus Christ; one Lord - the Lord Jesus Christ; one faith - the fundamental doctrines taught by the apostles; one baptism - the baptism in the Spirit; and, one God - the Father of us all. Our responsibility is to endeavor to maintain the unity of the Spirit in the bond of peace. Our different "church bodies" may have minor differences, but we should build on our common beliefs to show a united witness of love and purpose in Christ (John 13:34-35; Acts 1:8).

3. Diversity: Though we are one body in Christ this does not mean that we are all the same. God is not interested in churning out little "cookie cutter" Christians. In Romans 12:4-8 Paul tells us that just as we have many different parts to our own physical bodies, "so we being many, are one body in Christ." And just as each part of our physical body has its own function to perform for our overall well being, so each and every believer has a special role to fill for the benefit of the whole church. Each and every one of us has been gifted by God for service to the church and we should all get busy sharing this gift with one another for the good of the church and the glory of God. Each of us is important and essential (I Cor. 12:14-27). Not a one of us should feel like a "second class" Christian because we are unlike one another in our gifts and ministry. Rather we should be proud of how God's grace is uniquely manifested through us for the good of the whole church.

4. Maturity: God's goal for us as believers is that we all mature into a "perfect man, to the measure of the stature of the fullness of Christ" (Eph. 4:13). In other words, God desires for us to all become more and more like Christ in all our knowledge, attitudes and actions. Leaders are to share the Word of God in order to "equip the saints for the work of the ministry, for the edifying of the body of Christ" (Eph. 4:11-12). Then as  "each part" of the body of Christ "does its share" the church is built up and matures in love (Eph. 4:16). Hebrews 10:24-25 tells us that we should "not forsake the assembling of ourselves together," but, instead, we should strive to help each other to be our best. The privilege in being "one body" is that we can all grow to spiritual maturity in Christ. Our responsibility is to help one another to grow up in him.

5. Ministry: When Jesus Christ came to Israel the scriptures state that he,

did not come to be served, but to serve, and to give his life as a ransom for many (Matt. 20:28).

Since Jesus Christ is now in heaven until his future return, it is up to his spiritual body, his church, to serve. The church is primarily and fundamentally a body designed to express the very life of the indwelling Christ through each uniquely and fully equipped believer. You and I were saved not just to "get", but to give! God almighty saved you to be a conduit of His blessings - not a cul-de-sac! Christ's ministry needs to be seen in the world today through you! I Peter 4:10-11 declares:

As each of us has received a gift, minister it to one another, as good stewards of the manifold grace of God. If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.

Each of us has received a gift from God and we are to minister it to one another as good stewards of the manifold grace of God - all to the glory of God. As the body of Christ it is our responsibility to serve fellow believers in the church and then also to minister to a needy world. 

What a privilege it is to be a part of the body of Christ! And what an awesome responsibility we have. Like Victoria we should weep at the grace and mercy of God bestowed upon us. And like her too we should promise to be good, not because we will inherit an earthly throne, but because we will inherit the kingdom of God.

During the time of his earthly ministry in Israel Jesus Christ could only minister in one place at one time. Today he lives in the lives of his people and through us he can touch the lives of countless men and women. May we, the church, rise up to the truth of who we are as the body of Christ so that we can be a greater witness for Christ and bring greater glory to God, our heavenly Father.

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by Richie Temple

Cary, North Carolina

When a person accepts Jesus Christ as Lord he is born of God's Spirit and spiritually becomes a new creation in Christ.  As a child in God's family and a member of the church of the body of Christ it is the joy, privilege and responsibility of this believer to live a Christ-like life of love and service towards others.  In doing this, the Christian believer is able to live in intimate fellowship with God as his Father, strengthen his fellow brothers and sisters in Christ and bring the good news of salvation by grace to others in the world.  The Book of Ephesians explains the proper relationship of God's gift of salvation to the believer's corresponding responsibility of living a life of good works:

For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of God - not by works, so that no one can boast.  For we are God's workmanship created in Christ Jesus to do good works which God prepared in advance for us to do (Eph. 2:8-10).

Salvation is the gift of God.  No one is, or ever could be, good enough to deserve it.  That is precisely why Christ came into the world - to die for the sins of people like you and me.  Good works in the Christian life are the believer's response to God's gracious love - not the other way around.  They are the fruit of salvation - not the means to attaining it.  It is important that we always remember this because trying to be "good enough" for God, as most religions of the world endeavor to do, is a losing battle which is sure to tie up a believer in frustration, doubts and condemnation.  Remember, we are accepted by God because of his grace, through faith in Christ, not because of any worthiness on our own part.  Good works must spring from this certainty of God's forgiveness, acceptance and love for us as his children - in Christ!

The Mind of Christ

The principle key for the Christian believer in living a Christ-like life of love and service towards others is learning to live with the "mind of Christ" so as to think and live as he did (I Cor. 2:16; I John 2:6).  This is a deliberate process accomplished by the free-will decision of each and every believer.  It involves a moment by moment, day by day decision to think as Christ would think and live as Christ would live.  As we do this, God works with us and in us by way of his Spirit, to help us to grow as his children and to help us accomplish his will in our lives (Rom. 8:28-30; Phil. 2:13; II Cor. 3:17-18).  This way of life is, therefore, a process of growing and maturing as a child in God's family.  Though no one will ever master this way of life perfectly before Christ's return, it is still the goal and ideal for which we strive.  As we endeavor to live with this mind of Christ, the Book of Ephesians states:

... we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming.  Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ.  From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work (Eph. 4:14-16).

As each believer lives with the mind of Christ we all grow together as the body of Christ.  By speaking and living the truth in love, we are able to care for each other, as well as to bring the knowledge of Christ to the world so that others may hear, be saved and be brought into the family of God.

The Renewed Mind

Living with the mind of Christ is accomplished by the process of renewing our minds.  This means that we consciously decide to change the way we think by replacing thoughts which are contrary to Christ's character with those which are in accordance with it.  This renewed mind walk of learning to think and live as Christ did is a matter of becoming in practice what spiritually we already are in Christ.  Christ is in us already by way of the Spirit but we must, by our own free-will decision, choose to put on the mind of Christ in our day to day lives - to think as he would think and live as he would live.  This is the essence of being a disciple, or follower, of Christ.  God's Spirit will not take control of us and force us to live this way.  Instead, the choice is always ours - to live as obedient children in a manner worthy of God's love or to conform to the ways of the world (I Peter 1:13-16).  Look at Romans:

Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God - this is your spiritual act of worship.  Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind.  Then you will be able to test and approve what God's will is - his good, pleasing and perfect will (Rom. 12:1-2).

As Christians who have been saved by God's grace we now offer ourselves in thankfulness as "living sacrifices" to God.  This we do by living a life that is holy and well pleasing to God.  A "holy" life is a life that has different standards from the world.  As children in God's family we live by the principles, standards and goals which God has set forth within the Bible rather than by what the world says.  We do not learn to love by watching television and saying, "Oh, that must be what true love is!"  No, we base our understanding of love and truth on what the Scriptures teach rather than what the world would have us believe.  The Bible, the holy Scriptures, must be our only standard for truth in this life - all else will lead only to confusion and error (Matt. 4:4; 22:29; II Tim. 3:16-17).

The Example of Christ

In learning to live a Christ-like life the Christian believer should focus his or her study of the scriptures on two primary sections of the Bible:

1. The life and teaching of Christ as presented in the Gospels - in the light of their Old Testament background.

2. The New Testament Letters to the Christian churches and believers - in the light of the new covenant which Christ has established.

In studying the life of Jesus Christ in the Gospels we should always remember that it is the principles of love and truth by which Jesus lived that we are to imitate - not the specific tasks or ministry of Christ.  In other words, we do not have to go to Jerusalem because Jesus went there, nor do we minister primarily to the Jews just because he did, nor do we need to be crucified as he was.  Christ had a specific ministry to perform in the historical situation in which he lived.  He was sent by God specifically as a servant to Israel within his earthly ministry and then to die as the ransom sacrifice for the sins of all mankind.  It is, therefore, the principles of love and truth which he taught and exhibited that are of eternal relevance.  These same principles must be applied by us today in the historical, geographical and cultural contexts of our own lives.  

Jesus summed up the principles by which he lived in the two Old Testament commandments which he said were the sum and substance of all the ethical teaching of the Bible.  The Gospel of Matthew records this:

Hearing that Jesus had silenced the Sadducees, the Pharisees got  together.  One of them, an expert in the law, tested him with this question:  "Teacher, which is the greatest commandment in the Law?"  Jesus replied: " 'Love the Lord your God with all your heart and with all your soul and with all your mind.'  This is the first and greatest commandment.  And the second is like it: 'Love your neighbor as yourself.'  All the Law and the Prophets hang on these two commandments" (Matt. 22:34-40).

Throughout his life and ministry Jesus taught and showed how to live this life of love.  In doing this he went beyond the common understanding of the Old Testament Law of his day and showed that what God truly wanted were people who would love and worship him "in spirit and in truth" (John 4:21-24) - from the heart - going beyond the external rules and regulations which governed the affairs of men (Matt. 9:13; Mk. 12:32-34; Luke 6:1-11).  No matter how much of a knowledge of the Bible we may gain in our lives it is this law of love as summarized in the simple and succinct statements of Christ to love God and to love your neighbor as yourself that will always be the foundation for right Christian living.  These are statements that anyone of sound mind can understand and then apply to the many, many situations which life may present.  Learning to think and live this way is learning to think and live like Christ.

The New Testament Letters

As a result of Christ's life, death, resurrection and the giving of holy Spirit on the day of Pentecost, it is now possible for God's people to love and worship God as their Father in spirit and in truth (Eph. 2:18-22; Phil. 3:3).  With the giving of the Spirit on the day of Pentecost the age of the new covenant began.  This new covenant is not based on external ordinances, rituals or a written code of law.  Instead, it is based upon the once for all time sacrifice of Christ for the sins of the world, and upon the Spirit of God which is given to every believer in Christ (Heb. 9:15; II Cor. 3:6).  As a result, the Christian believer is now able to live in the freedom and confidence of a child of God and to serve others with a Christ-like love from the heart.  Look at the following verse from the New Testament Letters:

So, my brothers, you also died to the law through the body of Christ ... but now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code (Rom. 7:4-6).  

You, my brothers, were called to be free.  But do not use your freedom to indulge the sinful nature; rather, serve one another in love.  The entire Law is summed up in a single command:  "Love your neighbor as yourself" (Gal. 5:13-14).

The lifestyle of living in love, or living in the Spirit, is the very essence of the Christ-like life of the Christian believer.  This principle is called within the New Testament Letters the "law of Christ" (Gal. 6:2).  This is the rule, or principle, by which Christians within the age of the new covenant are to live.  Instead of being a legal code of rules and regulations, this law of Christ is summed up in the all encompassing concept of loving God and loving one's fellowman.  This life of love is based on the life of Christ himself and is flexible enough to be applied to any historical or cultural situation which this life can bring.  The law of Christ is "Christ-centered" rather than "rule centered."  It tells us to think and live like Christ rather than focus on rules or laws which govern the affairs of men.  The Christ-like life goes beyond a written legal code of conduct (Gal. 5:23) so as to fulfill the intent of God's commands in the many varied situations which this life can bring.  It focuses on loving and caring for people just as Christ did.  

The New Testament Letters speak of this lifestyle as "living" or "walking" in:  "love" (Eph. 5:1-2; Rom. 13:8-10; etc.), "the Spirit" (Gal. 5:16-25; Rom. 8:1-13; etc.)  or "the light" (Eph. 5:8-9; I John 1:5-9).  Each of these phrases emphasizes the same basic truth - a Christ-like life of love and truth.  Let's look at some examples from the NT letters:

Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellowman has fulfilled the law.  The commandments, "Do not commit adultery," "Do not murder," "Do not steal," "Do not covet," and whatever other commandment there may be, are summed up in this one rule:  "Love your neighbor as yourself."  Love does no harm to its neighbor.  Therefore love is the fulfillment of the law (Rom. 13:8-10).

So I say, live by the Spirit, and you will not gratify the desires of the sinful nature.  For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature.  They are in conflict with each other, so that you do not do what you want.  But if you are led by the Spirit, you are not under law.

The acts of the sinful nature are obvious:  sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like.  I warn you, as I did before, that those who live like this will not inherit the kingdom of God.

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law (Gal. 5:16-23).

The contrast between the Christ-like life of love and truth and the worldly lifestyle based on the works of the flesh (the sinful nature) is obvious.  Christians should have no part in the works of the flesh since we are not to be conformed to the world but instead to be transformed by the renewing of our minds.  Since, however, we live in the world, it is certain that there will always be a battle taking place between the godly lifestyle of living in the Spirit and the world's lifestyle of the works of the flesh.  The "battlefield" for this ongoing spiritual battle (Eph. 6:10-12) is primarily in the believer's mind and it is here that the Christian believer must learn to "take captive every thought to make it obedient to Christ" (II Cor. 10:5).  When we sin, as we all do at times, we come to God as our Father and express our regret and sorrow by confessing our sins to him.  Since he is our loving Father, we have his assurance that he will always forgive us so that we may continue to walk in intimate fellowship with him.  Look at the Letter of I John:

This is the message we have heard from him and declare to you:  God is light; in him there is no darkness at all.  If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by the truth.  But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin.

If we claim to be without sin, we deceive ourselves and the truth is not in us.  If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness (I John 1:5-10).

The Christian life is a life of living as Christ lived.  As we live this way it is our joy and privilege to walk in intimate fellowship with God as our Father and with Jesus his Son.  As children in God's family we are "heirs of God and joint-heirs with Christ" (Rom. 8:16-17) and we are able to share fully in all that is our rightful inheritance in Christ.  Since we now have God's Spirit as the "firstfruits" of that inheritance, we are even now able to walk in fellowship with God day by day.  The intimacy of that fellowship is directly proportional to our decision to put on the mind of Christ so as to walk in the light as he is light.

Our Christian Responsibilities

When we confessed Jesus as our Lord we became subject to him as our Lord and Christ.  As his servants and members of his church, believers are responsible to live for him in every aspect of their lives (Col. 3:24).  This includes family responsibilities, job responsibilities or any other area of our lives.  In addition, Christian believers have two special responsibilities which God has assigned specifically to the church.  First, we are responsible to care for and strengthen our fellow brothers and sisters within the body of Christ in whatever way that we can.  Look at the Book of Philippians:

If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and purpose. Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others. Your attitude should be the same as that of Christ Jesus (Phil. 2:1-5).

Though Christians are instructed to "do good to all men," they should make a special effort to do good "to those who belong to the family of believers" (Gal. 6:10).  These same thoughts are repeated over and over within the New Testament Letters and the basic idea is certainly not difficult to understand.  As God's family and members of the church of the body of Christ, we are all uniquely bound together and therefore have a special obligation to care for each other (cp. Rom 12:1-15:7; I Cor. 12-13; Eph. 4:1-6:9; Col. 3:1-17).  We are to "carry each other's burden's, and in this way ... fulfill the law of Christ" (Gal. 6:1-2).

The second responsibility which God has specifically assigned to the church is to share the good news of salvation by grace through believing in Jesus Christ with others throughout the world (Luke 24:44-49; Acts 1:7-8; II Cor. 3:6-5:21).  This responsibility is called the ministry of reconciliation within the Book of II Corinthians.  God has given the church a special role to play in the accomplishing of his plan of salvation.  If others are to hear about God's love and grace it must come through the efforts of those who have themselves received God's wonderful gift of salvation.  As the church of God and citizens of God's kingdom we are ambassadors for Christ within this world.  Look at the following verses:

For Christ's love compels us, because we are convinced that one died for all, and therefore all died.  And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again.

So from now on we regard no one from a worldly point of view.  Though we once regarded Christ in this way, we do so no longer.  Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!

All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men's sins against them. And he has committed to us the message of reconciliation.  We are therefore Christ's ambassadors, as though God were making his appeal through us. We implore you on Christ's behalf: Be reconciled to God. God made him who had no sin to be sin for us, so that in him we might become the righteousness of God (II Cor. 5:14-21).

As Christians we have the joy and privilege of "shining like stars in the universe as we hold out the word of life" (Phil. 2:14-16).  We are ambassadors for Christ and are representing him in this world.  As we share the truths of God's love and salvation with others we are able to help them believe and be reconciled to God.  What an incredible truth that God has entrusted this responsibility to us, his people.  Though we may not all be wonderful speakers or evangelists we can all aid in the accomplishment of this ministry of reconciliation.  In our daily lives and in our personal contacts with others we are witnesses of the Lord Jesus Christ by all that we do.  Through our Christ-like lives, our sharing of God's Word with others or even helping those with special ministries in this regard, we can all do our part in helping others "to be saved and come to a knowledge of the truth" (I Tim. 2:4).  As Jesus stated, "...if anyone gives even a cup of cold water to one of these little ones because he is my disciple, I tell you the truth, he will certainly not lose his reward" (Matt. 10:42).  Let us therefore be faithful to this responsibility which God has entrusted to us for there is no greater task or more noble purpose to be accomplished in this life.

The Judgment of Believers

After Christ's second coming each Christian believer will "give account of himself before God" (Rom. 14:9-12) and be judged as to his or her faithfulness in carrying out their Christian responsibilities in this life (II Cor. 5:10).  Since "in Christ" we have already been judged and found "not guilty" as regards our acceptance with God and future salvation (Rom. 3:22-24; 8:1-3), this judgment will be in respect to rewards which have been earned through faithful service to our Lord Jesus Christ (I Cor. 3:8-15).  

Believers will stand before Christ in their already glorified bodies and in assurance of being with him forever since this transformation takes place instantaneously at Christ's return when believers are caught up to meet him in the air (I Thess. 4:13-18; I Cor. 15:50-57).  As our Lord, Jesus will himself be the judge, on God's behalf, and his judgment will be absolutely just (II Tim. 4:1,8).  It will be a judgment based not only on outward acts but also on the inward motives of the heart (I Cor. 4:1-5).  All who have rendered faithful service for Christ will "receive their own reward according to their own labor" (I Cor. 3:8).  Those whose work will prove to be of poor quality will have their work "burned up" but they themselves "will be saved, though only as one escaping through the flames" (I Cor. 3:10-15).  

Though the Bible tells us little about these future rewards, it is evident that how we live our lives in this present life will have direct bearing on the privileges, honors, and responsibilities that will be ours in the kingdom of God of the coming age.  Salvation is absolutely by grace, through faith, but the believer in Christ is also assured that there will be glorious rewards for those who faithfully serve him.  The Book of Colossians puts the entire Christ-like life of the believer in proper perspective for us:

Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God.  Set your minds on things above, not on earthly things.  For you died and your life is now hidden with Christ in God.  When Christ, who is your life, appears, then you also will appear with him in glory.

Put to death, therefore, whatever belongs to your earthly nature:  sexual immorality, impurity, lust, evil desires and greed, which is idolatry.  Because of these, the wrath of God is coming.  You used to walk in these ways, in the life you once lived.  But now you must rid yourselves of all such things as these:  anger, rage, malice, slander, and filthy language from your lips.

Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator.  Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.

Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.  Bear with each other and forgive whatever grievances you may have against one another.  Forgive as the Lord forgave you.  And over all these virtues put on love, which binds them all together in perfect unity.

Let the peace of Christ rule in your hearts, since as members of one body you were called to peace.  And be thankful.  Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs, with gratitude in your hearts to God.  And whatever you do whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.  

Wives, submit to your husbands, as is fitting in the Lord.  Husbands, love your wives and do not be harsh with them.  Children, obey your parents in everything, for this pleases the Lord.  Fathers, do not embitter your children, or they will become discouraged ...

Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward.  It is the Lord Christ you are serving. Anyone who does wrong will be repaid for his wrong, and there is no favoritism (Col. 3:1-25).

This is the Christ-like life of the believer.  It is a life of loving service to others based on the truth of God's Word.  As we live faithfully for God our Father and Jesus Christ our Lord we can enjoy the fellowship of that relationship even now while looking expectantly to the "praise, glory and honor" that we will receive "when Jesus Christ is revealed" (I Pet. 1:7).  Therefore,

...my dear brothers, stand firm.  Let nothing move you.  Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain (I Cor. 15:58).

[This article is adapted from chapter 5 of this writer's booklet God's Plan of Salvation which can be read in its entirety here]

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PDF version

by Mark M. Mattison

Grand Rapids, Michigan

House churches worldwide are growing as never before. Ironically, this movement is the antithesis of the mega-church dream pursued in an age when "bigger is better." What is the house church ideal, and why do some Christians pursue it?

What is a House Church?

A house church is a group of Christians who meet regularly in the intimacy of homes rather than in formal church buildings. No one denies that the earliest Christians met in houses. The book of Acts regularly describes Christian assemblies in peoples' homes (Acts 2:42; 5:42; 20:20). Church meetings are recorded in the homes of John's mother (Acts 12:12), Lydia (Acts 16:40), Aquilla and Priscilla (Rom. 16:3-5; 1 Cor. 16:19), Gaius (Rom. 16:23), Nympha (Col. 4:15), and Philemon (Philem. 2).

The Theology of Church

Was this practice pragmatic, or was there a theology behind it? One of the linchpins of new covenant truth is that every member of the body is uniquely gifted to contribute to the edification of the whole. What better way to express this reality than by meeting in small groups in the intimacy of homes? Otherwise, we may be tempted to cast our religious activities in the role of old covenant institutions. 

Consider these common features of church life today. Many Christians assemble in church buildings frequently called "houses of God."  They gather in the "sanctuary" (the consecrated, holy room for worship), often with an "altar" in front. They listen to "the ordained minister" as he "preaches" and presides over the "sacraments." He alone is authorized to do many of these activities, including pronouncing the "benediction" at the close of the service.  All of this runs counter to new covenant truth as revealed in the Scriptures. After all, "the Most High does not live in houses made by men" (Acts 7:48, NIV), so it cannot be proper to speak of "the house of God" as if the church building were a temple. Nor do altars have relevance for the new covenant church, since Christ's sacrifice on the cross fulfilled the old covenant's sacrificial system (Heb. 8-10). Similarly, the new covenant leaves no room for sanctuaries or holy places.

For that matter, who are the "ordained ministers" in the body of Christ? According to Webster's Ninth New Collegiate Dictionary, "ordain" means "to invest officially with ministerial or priestly authority." When Christ died on the cross, the curtain of the temple was torn in two, indicating that no longer would people need the mediation of a priesthood and temple to approach God. At that moment a new covenant was sealed and all believers, not just a privileged few, were ordained as priests (1 Pet. 2:5; Rev. 1:6). Furthermore, all believers are called to ministry. The primary purpose of church leaders is not "to minister," but "to equip the saints for the work of ministry" (Eph. 4:12, NRSV).

In other words, by God's reckoning all Christians are ordained ministers. Thus the priesthood of all believers, a well-known Protestant doctrine, is implicitly denied whenever a denominationally-ordained "minister" exercises his exclusive authority to preach the gospel or pronounce a benediction like that described in Numbers 6:22-27.  These are  priestly privileges which should be open to all believers, regardless of seminary education or ecclesiastical rank.

The Practice of Church

According to the New Testament, Christians are to meet together to exhort one another, urging one another on to good deeds (cf. Heb. 10:24,25). Scripture is replete with this language of "one another." Yet how often is this Scriptural principle negated by the fact that only one person in the church (the pastor) does all the exhorting?  Strange as it may seem, the preaching of the gospel rarely happened in church assemblies throughout the New Testament period. The word "preach" or "proclaim" (kerusso) always occurs with reference to evangelizing outside of the church. What happened within the church was not "preaching," but "teaching." Such teaching was not a polished oratory or a thirty-minute monologue, but a give-and-take dialogue. For example, in Acts 20:7, we read that Paul "spoke (Gr. dielegeto) to the people" (NIV). The word dielegeto implies more of a "dialogue" than an oratory. The teacher was accountable to the church for what he said (cf. Acts 17:11). By contrast, how would we be received in the church today if we interrupted a "pastor's sermon" with questions?

The early church regularly assembled in members' homes to share the Lord's Supper (Acts 2:42,46; 20:7; 1 Cor. 11:20; Jude 12).  This was a complete meal accompanied by a single loaf of bread and cup of wine, visible symbols of their unity (1 Cor. 10:16,17). This shared communion, not a sermon, was the focal point of their meeting. They also prayed, studied Scripture, and sang together, but always with the purpose of edifying the body (cf. Eph. 5:19; Col. 3:16). Everyone, not just a few people, came with something to share - like a song, a teaching, or a spiritual gift  (1 Cor. 14:26).

The Leadership of the Church

In the context of this mutual, one-another ministry, the New Testament church had no need for a one-man minister. Each church was led by example by a group of mature people, not a one-man pastor fresh out of Bible college. These leaders were known interchangeably as "pastors," "elders," and "overseers."  For example, Paul called together the "elders" of the Ephesian church (Acts 20:17), addressed them as "overseers," and asked them to "shepherd" or "pastor" the church (v. 28; cf. also 1 Pet. 5:1,2). There were no "grades" of authority among leaders; elders were pastors and pastors were elders.

Timothy and Titus are often cited as exceptions - individual pastors who presided over elders. But they were traveling evangelists, not established pastors/elders (cf. 2 Tim. 4:5,9-13,21; Tit. 1:5; 3:12). The number of pastors/elders appointed in the churches was always plural (cf. Acts 14:23; Phil. 1:1; Tit. 1:7).

The Rise of the Clergy

In the second century, however, individual leaders began to rise in the churches. "Pastors" began to emerge from the groups of "elders" and began to assume far more than their share of ministry. In the third century, these leaders became the upper echelon of a "clerical" [priestly] order as distinguished from "the laity" [the people]. This is one reason that pastoral burdens today are so great - one man (the pastor) is often expected to be the church's theologian, speaker, teacher, evangelist, administrator, and counselor.  Growing churches in the second and third centuries began to stop multiplying as small house churches, and people began to donate their houses for renovation as church edifices. In the fourth century, Christians began erecting large basilicas to accommodate church assemblies. Moving out of living rooms and dining rooms into larger structures made the Lord's Supper logistically difficult to share. As a result, the loaf and the cup were separated from the meal, and the interpersonal meal with its informal fellowship was discontinued. However, the communion experience remained the focal point of the church's time together. 

During the Reformation, Protestants wanted to downplay subjective experience and emphasize doctrine. To this end they moved the "mass" from the center of the service and replaced it with "the preaching of he Word." Communion became even less important and the polished sermon became the focal point of the church's experience. Professing the priesthood of all believers in name only, Protestant "ministers" continued to function in the capacity of priests. And so they continue - well-intentioned as they are - to this day.

House Church Life

The most effective way to reclaim the simplicity of the New Testament's church life is to follow its principles and patterns. Without real estate, buildings, staff salaries, utilities, and mortgages, the church's financial resources can be reallocated for more effective ministry. Without pulpits, pews, or sermons, the church can be free to pursue the mutual ministry of every believer in the assembly. Mutual participation is far more attainable in the small-group setting of living rooms. Furthermore, without the limitations of a church building's size, house churches can multiply indefinitely.

Are these teachings too incredible? Do they seem unrealistic and impracticable? Consider visiting a house church or studying the issue deeper. You may find that house church is the key to renewal in Christendom today.

[This article appears in The Open House Church web-site at:  www.mindspring.com/~mmattison] 

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PDF version

by Jon Zens

Introduction

In the New Testament we should be struck by the utter simplicity that characterized life in the early churches. We are given a broad picture of church life, but many particulars - which are troublesome for us - are left untouched by the New Testament. As time elapsed, the visible church lost its original simplicity and became enmeshed in a quagmire of ecclesiastical machinery and theological speculation.

The Lord's Supper is a case in point. There is a simplicity about this ordinance in the sketchy New Testament data. Yet in post-apostolic times the remembrance meal (1) became embedded in hierarchical church structures so that it became a mysterious ritual to be "administered" by the "ordained," and (2) ended up being the source of endless speculation about "what happens" in the "sacrament."1

The evidence indicates that this remembrance meal, and the instruction which accompanied it, was a centerpoint in Christian assemblies (cf. Acts 20:7). Eating together in the "breaking of bread" and remembering the Lord in the Supper were virtually synonymous in Christian worship.2 Obviously, many things have changed in our practice since the early days. In this article, I would like to explore some basic points concerning the Lord's Supper - based on 1 Corinthians 11:17-34 - and compare them with our conceptions and practices.

 The Historical Structure of the Supper

First of all, it will be helpful to isolate the threefold historical structure that exists in the institution of the Supper itself. Only by holding these three perspectives in proper balance can we even hope to approach the Supper correctly.

1. Remember the Past

In the Lord's Supper we remember the past. The covenant that brings us the forgiveness of sins was ratified, or "cut," by the shedding of Christ's blood. The Lord instituted the Supper on the eve of His impending death in the context of a Passover meal. "Remembrance" itself is a covenantal word. The Israelites were often commanded to "remember" God's acts of covenant faithfulness. In the Supper, Jesus has given us an ordinance by which we continually remember that our blessings were purchased through a costly price.

2. Enjoy the Present

In the Lord's Supper, we enjoy the present. Jesus has brought us into fellowship with others in the new covenant. When we come together "as a church," we can eat as a body in the presence of the Lord Jesus. The emphasis here is on a joyous meal, a covenant celebration. Again, in the Old Testament covenantal meals which celebrated the mighty acts of God on their behalf were enjoyed (Exod. 24:11). The pattern of redemptive history is that celebrative meals follow covenant enactment.

3. Look Forward to the Future

In the Supper, we look forward to the future: "you do show the Lord's death until he comes." This ordinance is to be repeated ("as often as you do it") until Christ returns. Each time we proclaim His death in the Supper, we are also reminded that He is returning. In His death, burial and resurrection Christ was removed from us physically. The Holy Spirit now gives us Christ's presence. When He returns, our faith will become sight.

Given these three dimensions - past, present, future - it is no wonder that in the early church the Lord's Supper was "the central action in Christian worship."3 Although there is overlap, we might rightly generalize and say that in the Supper our faith looks back to the cross (Rom. 3:25), our love for Jesus and the saints is kindled by the Spirit (Rom. 5:5), and our hope is stirred up as we long for His return (Heb. 9:28; cf. 1 Cor. 13:13).

The past dimension gives the Supper its objective character - we come together to remember the definitive work of Christ. The present dimension emphasizes the Supper's social character - in order to remember His body, we must be one body (1 Cor. 10:16,17). The future dimension recognizes the tension of Christian experience - we enjoy now only the first-fruits, and long for the full harvest (Rom. 8:18,23).

 The Historical Setting of the Supper

An Overview of 1 Corinthians 11:17ff

In the remark, "your meetings do more harm than good" (11:17), Paul probably has in view all the concerns he covers through 14:40.4 These issues relate to "the disorders...in the public assemblies of the congregation."5

The first issue Paul isolates has to do with divisions evident "when they came together as a church" (11:18). These divisions had a different 

twist, but certainly could not be totally divorced from the divisions described in 1:10-12; 3:3,4. Specifically, these divisions came to expression in connection with their practice of the Lord's Supper (which also involved a meal together; 11:20-22).

Paul does not condemn the meal aspect of their gathering. Rather, he rebukes their contradiction of what the Lord's Supper signifies - the unity of the body of Christ (1 Cor. 10:16,17). The way they were coming together reflected schism, not bondedness. They were not eating together as a unit. The poor were thereby humiliated. The giving nature of Christ was not reflected in their sharing of food with one another. In such a setting, the Lord's Supper could only be done "unworthily" because the very way in which they came together was a denial of all that the Supper signified.

In order to correct this horrible situation, Paul recalls the apostolic tradition he delivered to them concerning the institution of this ordinance (11:23-26).  Obviously, the focus of the Supper is Christ - we come together to remember Him. But this has social implications. It is impossible to eat the Lord's Supper if the brethren come together in disunity - eating at different times, and clustering in various separated groupings (11:20).

Verses 27-32 reflect the implications that Paul sees when the true meaning of the Supper is applied to the Corinthian situation. It is a very serious matter to go through the motions of the Supper together in a state of disharmony and division. Contextually, eating and drinking in an "unworthy manner" refers to the divided way in which the Corinthians were coming together (this is reinforced in vv. 33,34).

There is such a vital, organic connection between Christ and the body of His people on earth, that to eat and drink the Supper when the church is in a divided state is to sin against the body and blood of the Lord. You cannot sin against the brotherhood without also sinning against Christ (1 Cor. 8:12; cf. Acts 9:4). Thus self-examination is in order with a view toward maintaining, and not violating, the unity of the body that is mandatory in the remembrance of the meal. Various visitations of God upon the saints occurred here because of their selfish, loveless actions that resulted in body divisions (11:30). Godly repentance is in order so that the body would be healed, and again reflect the oneness Christians have in Christ (11:31,32).

In vv. 33,34 Paul returns to where the problems began with some concluding remarks. Again, Paul assumes the propriety of their "coming together to eat" (11:33a). But in such meetings, they must wait until all are gathered before they eat (11:33b). If some are hungry and cannot wait, they should "fill up" at home. This would ensure that at the public gathering, the body would be one at the table, and not divided by (wealthy) early eaters who thus left the poor with nothing.

 Some Implications/Questions

Is A Meal Part of the Lord's Supper?

At this point, I would have to answer the question by saying that to isolate the bread and the wine of the Lord's Supper from a meal is certainly unnatural. All the evidence points to the integral connection of the Lord's Supper with a meal. Consider the following:

1. The old covenant Passover involved a meal "which was meant to satisfy hunger as well as to commemorate the Exodus."6 The evidence in Matthew, Mark and Luke suggests that the Last Supper was a Passover meal.7 Since Christ ate the Passover dinner with His disciples before He instituted the ordinance, the early church continued that practice by eating an evening meal (often referred to as a "love feast") together before the Lord's Supper was observed.8

2. The "blood of the covenant" language (Matt. 26:28) suggests a parallel of the Lord's Supper with Exodus 24, where after the Mosaic covenant was ratified with blood, a fellowship meal was enjoyed (24:11).

3. In the context of Jesus' institution of the Supper, He and His disciples were eating a meal, i.e. "while they were eating" (Matt. 26:26; cf. 1 Cor. 11:25).

4. The accounts in Acts indicate that the brethren were fond of  "breaking bread" (Acts 2:42,46; 20:7) together. Few would deny that "breaking bread" and the "Lord's Supper" were almost synonymous in the practice of the early church.9

5. In 1 Corinthians 11 we find that "coming together to eat" (v. 33) and "coming together as a church" (v. 18) coincide.  These meals were called agape - love feasts - and became a marked feature of the early church. On a fixed day, generally the first day of the week, the Christians assembled, each bringing what he could as a contribution to the feast: fish, poultry, joints of meat, cheese, milk, honey, fruit, wine and bread. In some places the proceedings began by partaking of the consecrated bread and wine; but in other places physical appetite was first appeased by partaking of the meal provided, and after that the bread and wine were handed round.10

Lenski asserts that "the Agape is not a divine institution. Therefore Paul lays down no regulations concerning it."11 However, while there is truth in his remark, it would seem that the burden of proof rests on him to show what sense Paul's words in 1 Corinthians 11:17-34 make if the ordinance is removed from a meal context. Just how do we propose to relate the Lord's Supper to the little piece of bread and the sip of wine that characterize our services?

Hodge puts a wedge between the Lord's Supper and a "common meal." Thus he believes Paul's words in 11:23-26 "are specially designed to separate the Lord's Supper as a religious rite from the social element with which it was combined."12 But it is not a question of "either/or." The Lord's Supper was embedded in a common meal. What Hodge separates, the early church viewed together. The Corinthian abuse did not rule out the meal dimension (11:33).

It was apparently "the very purpose of these congregational gatherings to celebrate the Lord's Supper."13 But the disorderly actions of the Corinthians made it impossible to have the Supper.  Instead of taking all the food that was brought and apportioning it to all who were present so that each should receive a proper share, cliques were formed, and relatives, friends, those of one clique ate together, probably at private tables, the rich and prosperous separated from the poor, letting those who could bring little or nothing sit by themselves....when the Agape ceased to be an Agape, the Sacrament was also virtually impossible.14

Thus, for Lenski to say later that "to discern the Lord's body means to perceive that in the Sacrament that body is really present and received"15 totally misses the point of the context. The Corinthian problem was not related to "the elements" in the Supper, but to their broken relationships in the body of Christ.

The warnings and judgments of 11:27-32, therefore, must be seen in light of this problem which is twice articulated by Paul before and after the "institution" section (11:23-26). It appears to me that 11:23-32 has more often than not been considered in isolation from that which surrounds it. This has led to serious misunderstandings concerning taking the Supper "unworthily" and examining one's self.

 What Does "Unworthily" Mean?

Clearly from the context, it means that the Corinthian gatherings were for the worse, and brought judgment, because "in their partiality and divisive spirit, they contradicted the truth of oneness in Christ."16 Historically, the focus has been on the individual discerning the Lord properly "in the elements,"17 but, as Barclay points out:

The person condemned is not the person who does not discern that the elements he takes in his hands are the Lord's body. The person condemned is the person who does not discern that Christians are the Lord's body, and must be in unity before they dare approach the sacrament.18

Why Is There "Self-examination"?

If it were not for the problems in Corinth, we would be left with only the Gospel accounts of the Last Supper. Paul wrote 1 Corinthians 11:17-34 to a disorderly church. He was speaking to a situation where God's hand had come upon Christians. It seems to me that we have removed "self-examination" out of its context and blown it out of proportion.  Would Paul direct words parallel with 1 Corinthians 11:27-32 to a basically orderly gospel church? Given the state of many churches today, Paul's warnings are certainly in order!

Traditionally, "examine yourself" has focused on the preparedness of an individual for taking communion. As Lenski comments, "the communicant is to test himself as to his fitness for the Sacrament."19 There is a place for self-examination, but when the Supper has been removed from its fellowship-meal context - its social dimension - the tendency has been for self-examination to be misunderstood and misapplied.

 What Should the "Mood" Be in the Lord's Supper?

It should be one of celebration and joy. The table should not be a place of "gloom."20 However, in too many cases the atmosphere at the Lord's Supper is more like a funeral than a festival. We cannot be like the two sorrowful men on the Emmaus road (Luke 24:17,21). These men's' hearts came alive with joy when Jesus made Himself known to them in the "breaking of bread" (Luke 24:30-35).

Obviously, our blessings have come through a great price. We cannot reflect on the cross without a due sense of sobriety. But even from Christ's perspective there was "joy" mixed in with the knowledge of His impending death (Heb. 12:2). With joy we can remember His death in the past, enjoy His presence with us now, and look forward to His glorious return.

 Do We Share Our Goods in the Supper?

Most of the time, the Lord's Supper in the early church was an occasion to share with the poor.  For many, for the slaves and the poor, the Lord's Supper must have been the one real meal of the week. The idea of a tiny piece of bread and sip of wine bears no relation at all to the Lord's Supper as it originally was.21 There is something here in the spirit of all this that we need to recapture in our Lord's Suppers.

Why Do We Practice the Supper in Such a Different Way?

It is obvious that there is little, if any, resemblance of our Lord's Supper practice to that of the early church. Hodge admits that "these disorders [in Corinth] were of such a kind which, according to our method of celebrating that sacrament, seems almost unaccountable."22 Barclay observes:

There can be no two things more different than the celebration of the Lord's Supper in a Corinthian home in the first century and a cathedral in the twentieth century. The things are so different that it is almost possible to say that they bear no relationship to each other whatsoever.23

The essential characteristic of our practice is its non-fellowship, non-meal setting. We try to have a Supper without a meal! The question we must face is this: are we right in continuing this individualistic approach? In light of all the Biblical evidence, does not our practice look out of order? On what textual basis can we continue our "tiny piece of bread and sip of wine" method?

The history of what happened is easy to trace. In time, the Agape was separated from the Supper, and it was "prohibited" by the Council at Carthage (AD 397).24 Abuses of the Agape are given as the reason why it faded out of church life.25 But every doctrine and practice have been abused in some way. We would not do anything if we stopped because of abuses. The New Testament answer is to correct abuses, not to cease doing right because of abuse.

 Implementing the Lord's Supper

If the New Testament data would suggest that our practice of the Supper needs to be changed, then how are we going to do it?  First of all, the fact that our Lord's Supper practice is so "out of context" from early church practice is indicative of a broader problem: our church life in general is out of whack. Thus, the Lord's Supper  issue is an indicator of some deeply-rooted problems in our overall conception of "church."

This means, secondly, that in most churches a period of time involving patient instruction and responsible experimentation and change is necessary. Traditions that block obedience and stifle edification die hard. So we must function in a tension where we consider (1) the necessity to obey light discovered from the New Testament, and (2) the necessity to bear patiently with those who are struggling. If we emphasize #1 without #2, we will cause strife to abound. If we emphasize #2 without #1 nothing will ever change and the status quo will go on.

Thirdly, it is important to see that capturing the spirit of the New Testament church life is the key. We are not talking about just changing the form to a situation where the Lord's Supper is celebrated in the context of a fellowship meal. Rather, when we get a vision of the kind of care and fellowship that should characterize Christian assemblies, we will see the value, blessing and edification of remembering the Lord together in a meal context. Changing a form cannot produce life. Instead, vibrant life brings with it a strong desire to employ those forms which will maximize edification.

As churches get ahold of New Testament principles, they can freely work out creative ways to implement a remembrance meal that meets the needs and particulars of their circumstances. I believe that many saints know (painfully) in their hearts that there is something missing in the churches' practice of the Supper. May a consideration of the historical structure and setting of the Supper help us in recovering the truth as it is in Jesus.

[This article appears in the "Open House Church" web-site - see previous article - where it is reprinted by permission from Searching Together, Autumn Quarter 1983, Vol. 12, No. 3, pp. 23-29]

Footnotes

1. William Barclay, The Lord's Supper, 1967, pp. 102, 104.

2. Ibid., pp. 56-57.

3. Ibid., p. 16.

4. Charles Hodge, I Corinthians, p. 216; R.C.H. Lenski, The Interpretation of I & 2 Corinthians, p. 455.

5. Lenski, p. 454.

6. Marcus Dods, The Epositers Bible: I Cor., V, 1940, p. 683.

7. Barclay, pp. 27,28.

8. Robert G. Gromacki, Called to Be Saints: An Exposition of I Cor., 1977, p. 141.

9. Hodge, pp. 214,215.

10. Dods, p. 683.

11. Lenski, p. 462.

12. Hodge, p. 235; cf. pp. 216,219,220.

13. Lenski, p. 457.

14. Ibid., pp. 458,459.

15. Ibid., pp. 482.

16. Gromacki, p. 144.

17. Hodge, p. 231.

18. Barclay, p. 109.

19. Lenski, p. 480.

20. Hodge, p. 233.

21. Barclay, p. 100.

22. Hodge, p. 214.

23. Barclay, p. 99.

24. Hodge, p. 210; Lenski, p. 488; Barclay, p. 60.

25. Hodge, p. 219; Barclay, pp. 60,61.

**

PDF version

by Marilee LaMattina

Chicago, Illinois

As Christians, we have within us, the inherent, dynamic potential to greatly affect the world. But unfortunately, all too often, one can barely tell the Christian from the unbeliever. In the movies and television we watch, the books we read, in our daily interactions with those we work with, our attitudes, speech and lifestyle are indistinguishable from the unbeliever. 

That's not God's plan or desire for His church. Only as we remain set apart from the world, only as we think, speak and behave in a manner drastically different from the world around us, can we have a powerful, spiritual impact on the lives of our neighbors, family, friends and coworkers.

For the Church to really affect the world, we must remember:

WHO we are: redeemed sons of God.

WHAT we have: God's spirit in us.

WHERE we reside: in the heavenlies.

The Bible calls this being "set apart" or "sanctified". The Greek word used is hagios, and it is translated as holy, sanctified, pure, chaste, clean and saints.

God commanded Israel to separate themselves from the unbelieving nations that surrounded them. They were not to marry the unbelievers lest they turn from the true God and worship strange idols.

For you are a holy people to the LORD your God: the LORD your God has chosen you to be a people for Himself, a special treasure above all the people on the face of the earth.

The LORD did not set His love on you nor choose you because you were more in number than any other people, for you were the least of all peoples: but because the LORD loves you, and because He would keep the oath which He swore to your fathers (Deuteronomy 7:6-8; all scripture verses are from the NKJV).

God tells them that His motivation for these instructions is His love for them. He had chosen them, they were His "special treasure." Ephesians tells us that God also, 

chose us in Him [Christ] before the foundation of the world, that we should be holy and without blame before Him in love (Eph. 1:4). 

With the death and resurrection of our Lord Jesus Christ, we were made "holy." Paul's letter to the Colossians also emphasizes this truth:

And you, who were once alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight (Colossians 1:21-22).

At one time we were unbelievers, outside the covenant with Israel. But now we are no longer "strangers and foreigners" but, 

a dwelling place of God in the Spirit (Ephesians 2:22). 

A dwelling place of God! Yet if our lives and actions do not reflect God's glory in all that we do, the world will see no difference between us and the pagans which surround us. The Bible clearly outlines for us what our behavior should be now that we are "sanctified ones" or "saints." 

Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do.

But above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body, and be thankful.

Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him (Colossians 3:12-17).

The Word is to dwell in us richly, an overabundance of God's Word flooding our thoughts daily. This means reading our Bibles daily, and diligently memorizing scripture verses. If our sword of the spirit is the Word of God as Ephesians 6:17 tells us, we must have our weapons sharpened and ready for the daily spiritual battle.

Spending time daily reading God's Word is not a luxury, something to do if we have the time. It is essential to a believer's walk as a sanctified Christian. In John 17, Jesus Christ is pouring his heart out to his Father. In this prayer Jesus clearly instructs us on how to keep our lives and hearts set apart, ready to serve our God:

They are not of the world, just as I am not of the world. Sanctify them by Your truth. Your word is truth. As You sent Me into the world, I also have sent them into the world. And for their sakes I sanctify Myself, that they also may be sanctified by the truth. I do not pray for these alone, but also for those who will believe in Me through their word (John 17:16-20).

In order to fulfill Jesus' prayer for us, that others will come to Christ by our words and witness, we must daily spend time reading our Bibles because God's Word is what sanctifies our hearts (John 17:17). We must memorize it, meditate upon it and then, most importantly, DO IT!

For most of us, it's not the earth-shattering, dramatic situations that pressure us; it's the small, daily irritations that grind us down - the bickering of our children that causes us to lose patience; the gossip at work that causes us to speak hurtful words; the rush hour traffic that turns our thoughts to extracting painful revenge on the driver in front of us. When we find ourselves in one of these situations, we can succumb to temptation or we can use one of the weapons in our spiritual arsenal. If we've previously memorized Ephesians 4:31,32, for example, the next time we're about to open our mouths to dish up the latest scandal we've heard about, we can instead think:

Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice.

And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you (Ephesians 4:31,32).

The powerful words of scripture, retained in our thoughts, then acted upon, can change those gossiping, hurtful words into words of encouragement and blessing. The renewed mind is a mind filled to overflowing with the truths of God's Word. It is essential to walking a holy life. Romans 12:1,2 tells us to offer all of our very lives as a living sacrifice. 

I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God (Rom. 12:1-2).

We are to offer up all that we do as an act of service and worship to God. The emphasis here is on service; we sacrifice our lives to God so that we may do God's will, not our own. The whole purpose of setting ourselves apart, cleansing ourselves from wickedness, is to be "useful to the Master and prepared to do any good work" (2 Tim. 2:19-21). 

When we try to keep one foot in the world and one foot in the Word, we lose all our effectiveness. We can't exercise dual citizenship. If we simply blend in with the worldly attitudes around us we lose all our impact for good. But as we spend lots of time with God's written Word, continually feeding our minds with Scripture, then as we speak and act accordingly, we'll be setting ourselves apart from the ways of the world. When we let the light of God's love shine through our lives, the world cannot help but notice. Let's continue in John 17 with the next three verses:

... that they all may be one, as You, Father, are in Me, and I in You; that they also may be one is Us, that the world may believe that You sent Me. And the glory which You gave Me I have given them, that they may be one just as We are one: I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me (John 17:21-23).

As we sanctify ourselves by the Word there are great results. First, we become one with God and Christ (v. 21); secondly, the world believes that God sent Christ (v. 21); and finally, the world knows that God loves us as He loved Christ (v. 23). 

We will one day be "as He is" (1 John 3:1-3). But why not show this love and power to the world now? We are already God's children and we are called to walk, set apart from the ways of this present evil age. Our nature is holy, our destiny is eternity.

Paul's letter to Titus puts the holy life of the believer in perspective for us:

For the grace of God that brings salvation has appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works (Titus 2:11-14).

May we walk daily as God's chosen, sanctified, holy ones - blameless at Christ's coming.

**

PDF version

by Tracy Savage

St. Petersburg, Russia

Today premarital sex is not only looked at as the expected norm but living together in a non-marital sexual relationship is just as acceptable. I personally don't like the word "pre-marital" because this implies that there will be an "aftermarital" relationship, which I would say doesn't always, or even often, happen. It is better to just say "sex outside the marriage commitment."

Looking through the pages of scripture, and at our sick world, it is obvious that sexual impurity is one, if not the main, cause of God's heartache and what separates a person from God and keeps him from knowing the grace and love of God. Parents have a responsibility - all too often ignored - to,

 "train a child in the way he should go" (Prov. 22:6). 

Young people (and all people) have a responsibility to, 

"flee from sexual immorality" (I Cor. 6:18). 

Certainly it will be easier for a young person to do his part if his parents have done their part - both in teaching and by example.

Television, music, movies, etc. all portray a picture of "love". Unfortunately, this is far from the love God intended between a woman and a man. The "love" the world portrays is better termed as "lust." The godly love God intends between a man and a woman is not only a sexual relationship but a relationship based on commitment and love for God. God gave mankind the sexual relationship as well as, or along with, the marriage relationship. He intended for a sexual relationship to exist only within the marriage bond of two people who are committed to living for God.

Why are there so many problems in our world and in the personal lives of so many people? One of the biggest reasons is because people have disobeyed God and followed after their own sinful desires. Think of how many people are affected by a broken home, sexual diseases, abortions, heartache over a lost "friend" or finding out that one's "friend" or spouse has cheated on them. God set his rules for sex for our own good. He knows what's best for us. He knows that we need security, which will only come from a commitment. He knows that we need to feel loved, be loved and be cared for. 

God also knows that people are sexual beings. He knows that a sexual relationship not only affects the physical part of people, but also the psychological, emotional and spiritual part of a person. He knows everything and therefore since He loves us He has set guidelines for healthy and prosperous living. It hurts Him to see those whom He loves stray from the Way, the Truth and the Life. God has so much love for us and He desires only what is good and perfect for us. He wants us to be happy and healthy.

I have heard it said so many times about men and boys that they CAN'T wait or CAN'T control themselves. They HAVE to have sex. What a bunch of rubbish! With God all things are possible! Unfortunately, more people are not with God than are with Him. Only a weak person can't wait and only a weak and spoiled person HAS to have it. Be strong in the power of His might! 

Where are these strong men? Where are the men of God? Reveal yourselves! Stand in truth and on His behalf. Be proud and boast of Christ in you! Self control is a fruit of the Spirit and if God's Spirit dwells in you, you CAN control yourself and you CAN wait. You just have to make a decision and love God more than anything else.

If we acknowledge God as our Father and trust in Him, He will help us in all situations. But there still comes a time when we must make decisions for ourselves. Will we follow God or will we follow the world or our own temporary desires? God gave us a free will. He wants us to love Him and to obey Him because He loves us and that is what is best for us, but he will not force us to obey Him. He has given us all we need for life and godliness, but we need to choose a life of purity. In a moment of passion this decision for godliness may be difficult to make, therefore, decisions need to be made before the temptation comes or one will be less likely to stand up under the temptation and flee from it. There is God's way and there is man's way. Which will you choose? If you truly love God you will obey Him. That is what His Word says.

We all fall short in different ways and God is faithful to forgive us if we ask and if we turn from the sin; but continual sin merely crucifies the Messiah over and over again. Christians should come out from the world and be separate when there is a conflict between God's ways and man's ways. The world is not the measure of what is right and what is wrong. Movies and music do not reveal true love. God has called His children to purity and parents ought to do the same - not because they are "old-fashioned" but because God Himself calls all of us to a pure and godly life. Children should know that this is from God, not just from mom and dad. 

God is the authority. He is the Author of life and the rules by which to live. Each time one is tempted to sin, sexually or in any way, he should ask himself if he desires this more than he desires God. Paul words speak straight to all of our hearts:

"Flee from sexual immorality. All other sins a man commits are outside his body, but he who sins sexually sins against his own body. Do you not know that your body is a temple of the Holy Spirit which is in you, which you have received from God? YOU ARE NOT YOUR OWN; you were bought at a price. Therefore, honor God with your body" (I Cor. 6:18-20).

[Tracy Savage is a missionary in St. Petersburg, Russia]

**

PDF version

  by Leesa Railsback 

  Peoria, Illinois

The temptations of our Lord Jesus Christ are the central subject of this article and they are recorded in the gospels of Matthew and Luke. But before we turn there, the Book of Hebrews gives us some important insight into the benefit of understanding Christ's temptations for us as believers today:

For indeed He does not give aid to angels, but He does give aid to the seed of Abraham. Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. For in that He Himself has suffered, being tempted, He is able to aid those who are tempted (Hebrews 2:16-18; all scripture quotations are from the NKJV).

Bullinger’s Lexicon defines "tempt" as "to put to the test in order to ascertain the character of anyone." Webster’s dictionary defines it as "to entice to something wrong by some specious [superficially fair] argument or inducement." In the gospel accounts, Satan uses plausible arguments and reasoning to test Jesus. By His response to these temptations, the revealed character of our Lord becomes a brilliant example to us of the mind of Christ and gives us the pattern of how we can successfully repel the attacks of our enemy, Satan.

We will see how Jesus used specific sections of God’s Word to respond to the devil’s temptations. A clearer picture emerges of our wonderful Savior, as one we can identify with, one who suffered temptation. Yet, He so trusted the truth of His Heavenly Father’s Word that He was able to withstand the onslaught of the devil himself.

The Bible records that the devil directly tempted Jesus in three general areas. The first of these temptations is recorded in Luke.

Then Jesus, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness, being tempted for forty days by the devil. And in those days He ate nothing, and afterward, when they had ended, He was hungry. And the devil said to

Him "If You are the Son of God, command this stone to become bread." (Luke 4:1-3)

Jesus was filled with holy spirit at His baptism. At that time a voice came from his heavenly Father in heaven saying,

"This is My beloved Son, in whom I am well pleased" (Matthew 3:17).

But the first recorded words of the devil to Jesus were, "If you are the Son of God" (Luke 4:1-3).

Notice the first thing the devil did was to try and cast doubt on the truth of what God had spoken. The devil had successfully used this tactic against Eve in Genesis 3. Furthermore, in essence the devil was saying here, "Jesus, you haven't eaten in forty days. Obviously God isn't going to take care of your needs. If You're really the Son of God it is OK to do it yourself."

But Jesus answered him, saying, "It is written, Man shall not live by bread alone, but by every word of God." (Luke 4:4)

Jesus quoted Deuteronomy 8:3b. But an examination of the context of this section of scripture reveals the great depth of His response.

And you shall remember that the Lord your God led you all the way these forty years in the wilderness, to humble you and test you, to know what was in your heart, whether you would keep His commandments or not. So He humbled you, allowed you to hunger, and fed you with manna which you did not know nor did your fathers know, that He might make you know that man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the Lord. (Deut. 8:2,3).

Jesus was convinced that just as God provided for the needs of Israel during their forty years in the wilderness, so He would provide for His Son. Jesus didn’t just throw out an appropriate "proof text", He quoted a verse from God’s Word which carried with it all the implications of God’s plan for His chosen people, which was culminating in the coming of Jesus as the Messiah.

Contrast the picture of Jesus alone in the wilderness, urged by the devil, turning stones into bread to feed Himself, with the record in John 6:5-13. This account describes Jesus turning five loaves and two small fish into enough food to fill well over five thousand people with plenty of leftovers! The effect of this miracle is stated in verse 14.

Then those men, when they had seen the sign that Jesus did, said, "This is truly the Prophet who is to come into the world." (John 6:14)

God empowered Jesus to minister to a dying world and show Himself as God’s promised Messiah, not to use that power for His own personal comfort or gain. The devil had to try a different approach in his attack.

Then he brought Him to Jerusalem, set Him on the pinnacle of the temple, and said to Him, "If you are the Son of God, throw Yourself down from here. For it is written: ‘He shall give His angels charge over you, to keep you,’ and ‘In their hands they shall bear you up, lest you dash your foot against a stone.’" (Luke 4:9-11)

The devil very skillfully used a section of scripture which, on the surface, seemed to validate his request of Jesus. After all, according to the devil’s version of God’s Word God had promised the protection of angels. But read in its entirety, Psalm 91 paints a very different picture of the meaning of these verses. Even the immediate context reveals the error the devil tried to propound.

Because you have made the Lord, who is my refuge, even the Most High, your dwelling place, no evil shall befall you, nor shall any plague come near your dwelling; for He shall give His angels charge over you, to keep you in all your ways. In their hands they shall bear you up, lest you dash your foot against a stone. (Ps. 91:9-12).

Clearly, the prerequisite for God’s protection is single-minded devotion to the one true God.

And Jesus answered and said to him, "It has been said, ‘You shall not tempt the Lord your God.’" (Luke 4:12).

Jesus quoted Deuteronomy 6:16 which says,

You shall not tempt the Lord your God as you tempted Him in Massah.

The name " Massah" literally means "tempted". What happened in Massah that Jesus would respond with this reference?

Then all the congregation of the children of Israel set out on their journey from the Wilderness of Sin, according to the commandment of the Lord, and camped in Rephidim; but there was no water for the people to drink. Therefore the people contended with Moses, and said, "Give us water that we may drink." So Moses said to them, "Why do you contend with me? Why do you tempt the Lord?" And the people thirsted there for water, and the people complained against Moses, and said, "Why is it you have brought us up out of Egypt, to kill us and our children and our livestock with thirst?" So Moses cried out to the Lord saying, "What shall I do with this people? They are almost ready to stone me!" And the Lord said to Moses, "Go on before the people, and take with you some of the elders of Israel. Also take in your hand your rod with which you struck the river, and go. Behold, I will stand before you there on the rock in Horeb; and you shall you strike the rock, and water will come out of it, that the people may drink." And Moses did so in the sight of the elders of Israel. So he called the name of the place Massah and Meribah, because of the contention of the children of Israel, and because they tempted the Lord, saying, "Is the Lord among us or not?" (Exodus 17:1-7).

Was the Lord among them? The people of Israel had seen the plagues in Egypt. They had observed the first Passover, during which God protected their firstborn while the firstborn of the Egyptians died.

God guided the Israelites out of Egypt in a cloud by day and a pillar of fire by night. They had seen the Red Sea divided, had crossed over on dry land, and saw the Egyptian army destroyed. They had been provided with food in the desert on a daily basis in the form of manna from God. Yet they had said at Massah "Is the Lord among us or not?"

What the devil was really saying to Jesus was, "Is the Lord with you or not?" He disguised it in scripture, but the essence of the temptation to jump off the pinnacle of the temple was to force God into performing a "parlor trick". It would have been quite an entrance. Jesus, throwing Himself off the pinnacle of the temple, landing safely in full view of the many people who would have been present, announcing Himself as the Messiah. But would such and act glorify God? An account in the book of Acts gives an indication of what the result might have been.

But there was a certain man called Simon, who previously practiced sorcery in the city and astonished the people of Samaria, claiming that he was someone great, to whom they all gave heed, from the least to the greatest, saying, "This man is the great power of God." (Acts 8:9,10 emphasis mine).

It was the man who got the ultimate glory, not the true God. Compare this account with this record in Luke.

Then it happened, as He [Jesus] was coming near Jericho, that a certain blind man sat by the road begging. And hearing a multitude passing by, he asked what it meant. So they told him that Jesus of Nazareth was passing by. And he cried out, saying, "Jesus, Son of David, have mercy on me!" Then those who went before warned him that he should be quiet; but he cried out all the more, "Son of David, have mercy on me!" So Jesus stood still and commanded him to be brought to Him. And when he had come near, He asked him, saying, "What do you want Me to do for you?" He said, "Lord, that I may receive my sight." Then Jesus said to him, "Receive your sight; your faith has made you well." And immediately he received his sight, and followed Him, glorifying God. And all the people, when they saw it, gave praise to God. (Luke 18:35-43 emphasis mine).

Other accounts of miraculous healings which resulted in God receiving glory are recorded in Luke 13:11-13, Luke 17:12-19, and Mark 2:1-12. Genuine miracles always brought deliverance to people and glory to God the Father. The devil tried to convince Jesus that God should be willing to give a sign that Jesus was His Son. Jesus saw right through this tactic and responded with a section of the Word which cut right to the heart of the matter. Obviously, the devil had lost this round.

Then the devil, taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time. And the devil said to Him, "All this authority I will give to You, and their glory; for this has been delivered to me, and I give it to whomever I wish. Therefore, if You will worship before me, all will be Yours." (Luke 4:5-7)

The devil offered Jesus the authority over the world - its wealth, its power, its people. Adam had delivered this authority to the devil in Genesis, and the devil was offering it to Jesus. But the price was high. Jesus would have to forsake His Father, the one true God, and worship the devil. Adam had done it; but not Jesus.

And Jesus answered and said to him, "Get behind Me, Satan! For it is written, ‘You shall worship the Lord your God, and Him only you shall serve’" (Luke 4:8).

Jesus quoted Deuteronomy 6:13. Again, examination of the context of this verse is revealing.

Hear, O Israel: The Lord our God, the Lord is one! You shall love the Lord your God with all your heart, with all your soul, and with all your strength. And these words which I command you today shall be in your heart. So shall it be, when the Lord your God brings you into the land of which He swore to your fathers, to Abraham, Isaac, and Jacob, to give you large and beautiful cities which you did not build, houses full of all good things, which you did not fill, hewn-out wells which you did not dig, vineyards and olive trees which you did not plant- when you have eaten and are full- then beware, lest you forget the Lord who brought you out of the land of Egypt, from the house of bondage. You shall fear the Lord your God and serve Him, and shall take oaths in His name (Deut. 6:1-6,10-13).

This section of scripture begins with what Jesus called the first commandment (Mark 12:29-30). Total commitment to God was His first priority. No promise of worldly goods or authority would change that. Jesus affirmed His allegiance to God the Father, the God of promise. Our Savior was no doubt well aware of the prophecies concerning the Messiah given in scripture.

Those who dwell in the wilderness will bow before Him, and His enemies will lick the dust. The kings of Tarshish and of the isles will bring presents; the kings of Sheba and Seba will offer gifts. Yes, all kings shall fall down before Him; all nations shall serve Him (Ps. 72:9-11).

As the Messiah, Jesus knew the time would come when authority over the world would be given to Him by God. But the devil was offering a world that still needed to be reconciled to God. The following verses make this clear.

Seventy weeks are determined for your people and for your holy city, to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy (Daniel 9:24; cp. Isa. 53).

For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life (Romans 5:10).

Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation (2 Corinthians 5:18-19).

The devil tried to get Jesus to take rulership of the world before it was time. Jesus needed to die, as the perfect sacrifice for sin, before He could rule in righteousness. He would not take the shortcut to power by selling out to the devil. Jesus had withstood all the temptations the devil could muster and remained faithful to His Heavenly Father. "Away with you, Satan!", was His reply. The devil had no choice but to leave, and after he had gone, angels came and ministered to Jesus. (Matthew 4:11)

No doubt they attended to all of Jesus’ needs, including food and comfort. But was the devil really finished tempting Jesus? The gospel accounts show that these same temptations - presented directly by the devil in the wilderness- resurfaced throughout the ministry of Jesus presented by Satan through the people. The first recorded temptation would also be one of the last. As Jesus was dying on the cross, Satan would use people to cast doubt on His identity and tempt Him to save Himself.

Then two robbers were crucified with Him, one on the right and another on the left. And those who passed by blasphemed Him, wagging their heads and saying, "You who destroy the temple and build it in three days, save Yourself! If you are the Son of God, come down from the cross."

Likewise the chief priests also, mocking with the scribes and elders, said,"He saved others; Himself He cannot save. If He is the king of Israel, let Him now come down from the cross, and we will believe Him. He trusted in God; let Him deliver Him now if He will have Him; for he said, ‘I am the Son of God.’" Even the robbers who were crucified with Him reviled Him with the same thing (Matt. 27:39-44).

During His ministry Jesus was also tempted to give flashy "signs" that He was the Messiah. This was regardless of how many Godly miracles He had done.

Then the Pharisees and Sadducees came, and testing ["testing" = "tempting"] Him asked that He would show them a sign from heaven (Matt. 16:1).

Then some of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from You." (Matt. 12:38).

Finally, Jesus was tempted by people to claim rulership as the Messiah before God’s time. There were many prophecies in the Old Testament of the Messiah as King, and the people of Israel looked eagerly for their deliverer. Continue reading the record in John 6 of the feeding of the thousands.

Then those men, when they had seen the sign that Jesus did, said, "This is truly the Prophet who is to come into the world." Therefore when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to the mountain by Himself alone (John 6:14-15).

Satan also used those closest to Jesus to tempt Him in this way.

He [Jesus] said to them, "But who do you say I am?" Simon Peter answered and said, "You are the Christ, the Son of the living God." From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day. Then Peter took Him aside and began to rebuke Him, saying, "Far be it from You, Lord; this shall not happen to You!" But He turned and said to Peter, "Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men" (Matt. 15,16,21-23).

Peter knew the scriptures. He knew the promised Messiah would deliver Israel and establish a Kingdom of righteousness that would last forever. No doubt Peter loved Jesus. He had left everything to follow Him. He was sincere and committed to the vision he saw revealed in scripture. But he was wrong. Jesus saw straight through all that and recognized the words of Peter to be inspired by Satan. He responded with the same words He used in Luke 4:8 when he was first tempted with rulership of the world. He would wait, and continues to wait, for God’s timing to reign as King.

What an inspiration these accounts are to our Christian walk today! We may face temptation in a myriad of disguises: through pleasures and pressures, people we love and people not so lovable, the urge to have now and the fear of having never. But from these records we can learn some of the ways the enemy tempts believers and how we can effectively respond. We see that Satan will:

• get us to doubt our identity as God’s children even though it is written, "Behold what manner of love the Father has bestowed on us, that we should be called children of God" (I John 3:1a).

• try to tell us God won’t take care of our needs even though it is written, "And my God shall supply all your need according to His riches in glory by Christ Jesus" (Philippians 4:19).

• get us looking for signs to perform which will glorify ourselves instead of God even though it is written, "But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us" (2 Corinthians 4:7).

• get us not to trust God’s timing even though it is written, "But those who wait on the Lord shall renew their strength; they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint" (Isaiah 40:31). And, "to wait for His Son from heaven, even Jesus who delivers us from the wrath to come" (I Thess. 1:10).

The temptations of Jesus were as real to Him as the ones we face today. Yet our Lord has demonstrated through His life, death, and resurrection that the promises of God never fail. Christ staked His life on the truth of God’s promises of the Messiah, and now He is at the right hand of God, the Head of the Church, and will reign in the coming Kingdom. We can identify with our Savior and follow His example in standing up to the tests and attacks of the enemy by clinging to the promises of our Heavenly Father. And we can turn to Jesus Christ, as the one who went before us, to be our help in every situation. As the Book of Hebrews states:

Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find the grace to help in time of need. (Heb. 4:14-16).

[Leesa Railsback is a registered nurse and is involved with a small Bible fellowship and local dance ministry in Peoria, Illinois]

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 by Chuck LaMattina 

 Chicago, Illinois

In the movie The Wizard of Oz, Dorothy gets back to her home state of Kansas by clicking her shoes together three times and saying, "There’s no place like home. There’s no place like home." Her statement is supposed to make us realize that there simply is no place as sweet and as wonderful as our own home and family. Sadly this is not the case for far too many people.

After years of misguided information by "family experts" on what a family is and how a family should operate, these same misguided experts are telling us the family is in trouble and we must do something to fix it. But what should we do? Should we listen to these same experts? There’s an old saying, "Fool me once and shame on you. Fool me twice and shame on me!"

There are many books and seminars available now on how to build a solid marriage and family, but something very important is missing from many of them: a consistent dose of biblical truth mixed with God-given wisdom. David said it best many years ago:

Unless the LORD builds the house they labor in vain who build it. (Psalm 127:1 NKJV)

 And then also in Psalm 128,

Blessed is everyone who fears the LORD, Who walks in His ways.

When you eat the labor of your hands,

You shall be happy, and it shall be well with you.

Your wife shall be like a fruitful vine In the very heart of your house, Your children like olive plants

All around your table.

Behold, thus how the man shall be blessed Who fears the Lord. (v. 1-4)

If we truly want to do more than just dream of a happy family life both in our natural families, as well as in the larger family of God, we will need to sink our teeth into the meat of God’s Word. Our greatest need in every area of life, including marriage and the family, is fresh insight from the ever-relevant Word of God. In a day when countless demands and attacks are made on the family, it is essential that we hear God’s voice on this matter and act accordingly.

Just before Israel was about to go into the Promised Land, Moses set before the people the foundational uniqueness of their faith, and four guiding commands that would keep their families strong. These commands will keep both the family of God and our immediate families strong and vital. The first command is for us to hear the truth continually.

"Hear,O Israel: The LORD our God, the LORD is one!" (Deuteronomy 6:4)

The first thing we need to do is "Hear" the Word of the Lord. And the first great truth is that our God is one. He is one in essence, in being. He is unlike any and all other supposed dieties. Families are strong when they acknowledge God’s presence, His uniqueness, and His right to rule over us. We must seek His will and encourage one another to remember that our God is a righteous and faithful and reliable God. This is bedrock truth to build on. The second command is to love the Lord fervently.

"You shall love the LORD your God with all your heart, with all your soul, and with all your strength." (vs. 5)

The repetition of the word "all" in this verse emphasizes total devotion. Our love for God must not be partial, or casual. It must be seen in all we say and do. Our total devotion to God should be the basis for all of our decisions and actions. It is almost impossible for us to instill into our children or other believers a principle we do not practice. Modeling the truth far outweighs preaching it any day of the week! The third command is teach diligently.

And these words which I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. (v. 6, 7)

The job of training children to walk in the ways of the Lord is the responsibility of the home first and foremost. The church can help and augment, but God’s desire is that there be a conscious and purposeful transfer of truth from parents to children. There are ample opportunities when you sit in your house, or walk, etc. to teach God’s Word. And the same is true for the larger family of God. Mature believers should work one-on-one with new believers showing them, through personal example, how to live the Christian life. Christianity is not just a Sunday religion. It’s a daily relationship with God, and each day will bring new lessons to learn. The fourth and final command is fear the Lord greatly.

"You shall fear the LORD your God and serve Him…You shall not go after other gods". (13, 14)

At the heart of this command is our own well being. God knows that often our hearts are prone to wander. And we are surrounded by gods today even as Israel was. Materialism, money, the opinions of neighbors, selfishness, pride, popularity, fears, angers, and so on, are still idols we sometimes worship to our own hurt. We need to fear God! We need to have a reverence for His holy name and a deep respect for His sovereign will. Our reverent fear and obedience is a key to family strength and stability.

In the fear of the LORD there is strong confidence, and His children will have a place of refuge. The fear of the LORD is a fountain of life, to turn one away from the snares of death. (Proverbs 14:26, 27)

May God bless you and your family as you do His will.

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by John Saunders

Guernie, Illinois

God designed people to live in families.  From the moment a baby draws its first breath, it is part of a family.  Due to sin, relationships may be marred or broken, but God’s design was that every person would have a family in which to live, to love to belong, to give, and to grow.  Christ’s church is a family.

Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God. (Ephesians 2:19) [All Scripture unless otherwise noted is from NKJV.]

God has welcomed us into His household, and called us His children.

Behold what manner of love the Father has bestowed on us, that we should be called the children of God!…Beloved, now we are the children of God. (I John 3:1a,2a)

Each born again believer is part of a large household, a large family, which includes every other born again believer.  Our call is to walk in love towards our Father, edifying one another, and reaching out to others to help the family grow.

Often, the word “family” first brings to mind a picture of two parents with a child or two.  The reality of the “family” is bigger.  I like to think of a family reunion.  My mother’s family was a sociable lot, and between her four brothers, three sisters, their spouses and children, my grandparents, a few great-aunts and great-uncles, our family, and maybe a few extra friends, our family reunions were always quite lively.  There was enough food to feed three times the attendees, and children zooming in and out among clustered adult conversations.  From a babe in arms to young children to teenagers, to college students to young singlegs to newly married to older couples to the ninety-three year old great-aunt, everyone was part of the family, was welcome, was special, was valued.  Year by year, people grew and changed; some passed away, others married, children were born.  A family is varied, and always changing.

God’s family is no different.  He has called us to be a part of a great and glorious family, made up of unique individuals, bound together by a common love and a common Father.  In order to help explain this relationship, He uses the analogy of a human body.

For as the body is one and has many members, but all members of that one body, being many, are one body, so also is Christ.  For by one Spirit we were all baptized into one body – whether Jews or Greeks, whether slaves or free – and have all been made to drink into one Spirit.  For in fact the body is not one member but many.  If the foot should say,”Because I am not a hand, I am not of the body,” is it therefore not of the body?  And if the ear should say, “Because I am not an eye, I am not of the body, “ is it therefore not of the body?  If the whole body were an eye, where would be the hearing? If the whole wer ehearing, where would be the smelling?  But now God has set the members, each one of them, in the body just as He pleased.  And if they were all one member, where would the body be?  But now indeed there are many members, yet one body.  And the eye can not say to the hand, “I have no need of you.” No, much rather, those members of the body which seem to be weaker are necessary. And those members of the bodywhich we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty, but our presentable parts have no need.  But God composed the body, having giving greater honor to that part which lacks it, that there should be no schism in the body, but that the members should have the same care for one another.  And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it.  Now you are the body of Christ, and members individually. (I Cor. 12: 12-27)

Each member of God’s family is unique, special and needed.  We are bound together by the Spirit of God which lives within us, the seed of our Father. In order to help us live together God gives us instruction as to how to live life as a believer: First and foremost, He gives us instruction on how to get born again.  Then He teaches us how to commit our lives to Him; how to walk in love toward each other.  This is the foundation.  It’s pointless to be concerned with the details of Christian marriage if you haven’t attempted the basics of unselfishness, forgiveness, renewed mind and encouragement.  How can you walk as a single believer without a renewed mind, self-control and the love of God?  But, having this foundation, specific instruction can help us enjoy richer relationships, avoid temptations and contribute in ways that befit our particular abilities and stage in life.

But as for you, speak the things which are proper for sound doctrine: that the older men be sober, reverent, temperate, sound in faith, in love, in patience; the older women likewise, that they be reverent in behavior, not given to slander, not given to much wine, teachers of good things – that they admonish the young women to love their husbands, to love their children, to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed.  Likewise exhort the young men to be sober-minded, in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility, sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of you. (Titus 2:1-8)

The family of God is a dynamic crew.  Individuals are always growing and changing – changing individually and in their relationships with one another.  It’s not a matter of one kind of relationship being more “spiritual” than another; it’s living for God in whatever state we find ourselves.

But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all the churches. Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters. Let each one remain in the same calling in which he was called. Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it. For he who is called in the Lord while a slave is the Lord’s freedman. Likewise he who is called while free is Christ’s slave. You were bought at a price; do not become slaves of men. Brethren, let each one remain with God in that state in which he was called. Now concerning virgins: I have no commandment from the Lord; yet I give judgment as one whom the Lord in His mercy has made trustworthy. I suppose therefore that this is good because of the present distress—that it is good for a man to remain as he is: Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife. But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. (1 Cor. 7:17ff)

The Greek word for “remain” is also frequently translated “abide” or “dwell.”  Verse 24 makes the intent clear: “let each one remain (abide, dwell) with God in that calling in which he was called.”  No matter what state we happen to be in, we are to focus on dwelling with God, and as the changes happen, we are to continue to abide with God.

Not only do we need to understand our own roles, we need to understand each other.  As a husband, I not only need to understand what I should do as a husband, but I need to understand what the Word says about being a wife, so that I know what to expect.  Then I can help and encourage my wife to be her best.  Even if I’m not married, I need to know what the Word says about serving as a single person, to teach and help and encourage that single believer to stand for Christ.

Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. (Col.3:16)

We walk in love today, helping one another, and looking forward to our great “family reunion.”

For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ. (Titus 2:11-13)

[John Saunders works at Abbott Labs as a Systems Analyst and Product Manager.  He and his wife Mary Ellen have four children.]

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PDF version

by Chuck LaMattina

Chicago, Illinois

A number of years ago there was a humorous article in The Saturday Evening Post titled, "The Seven Stages of the Married Cold." The article compared the state of marriage to the reaction of a husband to his wife’s colds during seven years of marriage:

First year: "Sugar dumpling! I’m worried about my baby girl. You’ve got a bad sniffle and there’s no telling about these things with all this strep around. I’m putting you in the hospital this afternoon for a general check up and a good rest. I know the food is lousy, but I’ll bring you food from Rossini’s…I’ve got it all arranged."

Second year: "Listen darling, I don’t like the sound of that cough. I’ve called Dr. Miller to rush over here. Now you go to bed like a good girl. Please?"

Third year: "Maybe you better lay down, honey; nothing like a little rest when you feel bad. I’ll bring you something to eat. Have we got any soup?"

Fourth year: "Look dear, be sensible. After you feed the kids and get the dishes washed, you’d better hit the sack."

Fifth year: "Why don’t you get yourself a couple of aspirin?

Sixth year: "Why don’t you just gargle or something, instead of sitting around barking like a seal?"

And finally, the seventh year: "For Pete’s sake, stop sneezing! What are you trying to do, give me pneumonia?!"

Now, even though this is comical, it happens all too often that husbands can be like this with their wives in a number of ways. But this is a far cry from the standard set forth for husbands in God’s Word in Ephesians 5. The apostle Paul writes,

Husbands, love your wives, just as Christ also loved the church and gave Himself for her. (v. 25 NKJV)

This divine command for marital love is a bare knuckled punch at much of what the world sets forth as a standard for husbands. Taken to heart, this command is staggering and the punch that it delivers flattens so many men because we often fall so far short. As husbands, we are commanded to love our wives with a willingness to sacrifice ourselves, even unto death! At first this may seem frightening, but it is also extremely beautiful, because when we love like this, we experience the death of our selfish old man, and the vibrant life of Christ!

This kind of love for our wives is a giving of not only all we have, but more importantly, all that we are. This is not a command to be a doormat. But it is a call to die to our own legitimate and supposed rights, to die to our own wishes and needs, and to live for the benefit of our wives. And this kind of love, and sacrifice is manly and liberating, and truly heroic, for it is according to the pattern set by Jesus Christ. Speaking to his disciples Jesus said, 

"…you know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you shall be your servant. And whoever of you desires to be first shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." (Mark 10:42-45)

What Christ has done for the church, we are to do for our wives.

Husbands, love your wives, just as Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. (v. 25-27)

Husbands should love their wives in the same unreserved, selfless and sacrificial love that Christ loved the church. And we should do this that we might present our wives to ourselves as a glorious wife! This means that we must share the Word of God with our spouse on a regular basis comforting them and confronting them, and especially to inspire them with a vision of whom they are in Christ. 

To love our wives like Christ loves the church also includes praying for them. Speaking about believers and Christ, Hebrews 7:25 says,

Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.

Are we praying for our wives, making intercession for them? We ought to keep a list detailing our wives needs, and desires, fears and concerns, her abilities, and tasks, and we ought to make time each day to pray about these things. We ought to pray that our wives accomplish their God-given roles in the family, the church and the community. In Ephesians 5, Paul continues,

So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church (v. 28, 29)

To love our wives as our own bodies is a grand thing. It means granting her the same importance that we give ourselves. It means that our wife’s comfort is our comfort. Her adornment is our adornment. Her well being is our well being. In other words, we are to devote the same time and energy and thought to our wife as we do to our self. In doing this both husband and wife will be secure and happy. A good husband nourishes his wife; he is a conduit of God’s love and grace, not a cul-de-sac. He provides for his wife’s growth intellectually, emotionally, physically, and spiritually. This will take time, thought and commitment. Here are four practical points on how to give your wife your BEST.

Bless

Edify

Share

Touch

Bless: Speak well of your wife. Never make negative comments about her to anyone. Speak to her with positive, kind and good words, even if her speech is harsh and critical. You have the power to bless your marriage by the words you speak. You can also bless your wife by acts of loving kindness in matters both small and large. If we are to bless those who curse us, and do good to those who hate us (Mt. 5:44), how much more should we bless our wives?

Edify: Here is another biblical term used throughout the New Testament for encouraging and building one another up spiritually. Romans 15:2 states,

Let each of us please his neighbor for his good, leading to edification.

Men, your wife is your closest neighbor, and she needs personal encouragement from you!

Share: This demands giving of yourself, listening to your wife, sharing experiences and developing a shared vision for your marriage and family. This too is a biblical principle: husbands and wives are to become one flesh! Acts 4:32 says,

Now the multitude of those who believed were of one heart and soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common.

If this kind of sharing of purpose and goods can happen within the church, surely it can happen in a marriage. Spend time together. Have fun together. Serve in the church together. Pray together. And finally,

Touch: God created us with thousands upon thousands of nerve endings in our skin. These are designed to sense and benefit from a loving touch. Many times when Jesus ministered to people he would touch them. You have Christ in you (Col. 1:27). Your touch tells your wife that she is loved and cherished. This will bring her comfort and emotional security.

Concluding the section on marriage in Ephesians 5, Paul writes, 

For we are members of His body, of His flesh and of His bones. `For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.’ This is a great mystery, but I speak concerning Christ and the church. Nevertheless let each one of you in particular so love his own wife as himself…(v. 30-33)

This is a great mystery – two becoming one flesh! But it portrays an intimacy and a love unknown in so much of our world. It is an intimacy designed for a man and a woman and for the Lord and his church. What a blessing!

How could we ever be more interested in the newspaper’s latest report on some government scandal, or in yesterday’s sports scores, or in our own hobbies or activities, than the voice and the dreams, and concerns of the person who has just shared our bed, and who will share our life today and tomorrow? It is her voice and her life that promises love and respect and joy. She can provide us with true satisfaction and emotional security. 

So let us love our wives sacrificially, and invest in them spiritually and romance them extravagantly, for we are heirs together of the grace of life!

**

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by Madonna Tideman

Northfield, Illinois

Being a part of a successful Christian marriage relationship requires some advanced preparation and effort. The preparation is having our individual spiritual lives firmly established in the Word of God. The effort comes in with the practical application of becoming one flesh. Few couples have the luxury of being totally prepared prior to marriage, but it is never too late to work this into our lives.

We need to understand the love God has for each of us and how He has set Christ, His Son as the Head of the church of which we are members. Our membership in the Body of Christ is secure. We lovingly submit to his Lordship and he lovingly leads and nourishes us. God called us out before the foundation of the world to be His sons and joint heirs with Christ. A section of Scripture in Deuteronomy 32:10 speaks to how God found many of us,

"…in a desert land and in the wasteland, a howling wilderness; He encircled him, He instructed him, He kept him as the apple of His eye." (all Scripture is from the NKJV)

The apple of the eye is a figure of speech that refers to the pupil of our eye. And just as our body protects this delicate part of our eye, so God closely guards and protects His people from harm. In Matthew 10, Jesus tells us that our Father cares for us so deeply that "the very hairs of your head are all numbered." God’s love is what helps us persevere and hang on through trials, pain and suffering. God’s love for us does not change. In Deuteronomy 31, Moses says that God,

"…is the One who goes before you. He will be with you, He will not leave you nor forsake you; do not fear nor be dismayed." (vs. 8)

This is simply great encouragement when building a marriage! Our love relationship with God needs to be strong and established in order for us to have a successful relationship with our spouse. We, in our personal spiritual life, must be totally committed to God. Matthew 22:37 commands us saying:

"You shall love the Lord your God with all your heart, with all your soul, and with all your mind."

Our love is to be for God and our trust is in God, because he shall supply all of our needs according to His riches in glory by Christ Jesus. God’s love keeps filling us and strengthening us so we never run out of our capacity to give. We are encouraged by Abraham’s believing, who not being weak in faith, wavered not at the promises of God, but was strengthened in his faith, giving glory to God! Abraham was convinced that what God had promised He was able to perform (Romans 4:19-21). God’s love never fails.

Knowing that God loves us is the only thing that gives us our identity and our security in this life. Colossians 3:14, 15 says,

But above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful.

Romans 15:5 says,

Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus.

When we are totally committed to God, we can love freely and openly. With the comfort of God’s love in us, we can love unconditionally.

Our goal as Christians is to have a marriage patterned after the relationship Christ has with the church. Ephesians 5 says for a husband to love his wife just as Christ also loved the church. It also says that just as the church is subject to Christ, let the wife be to her own husband in everything. How long are we to be committed to one another like this? In Matthew 28:20 Jesus says, "I am with you always, even to the end of the age." This is the time frame for our marriage relationships – to the end of the age.

At a recent married couples fellowship in our church someone said that he looks at the word "husband" as a verb. He said that it makes him realize the active responsibilities of the role more clearly. The word "husband" can be used as either a noun or a verb by definition. The word "wife" is only a noun, but perhaps it would help us to think of it as a verb.

To try to describe the word "wife" you need a lot of verbs! There is a lot of "doing" going on. This is not a passive role. This is the effort I mentioned earlier. The basic domestic tasks alone are endless. Marriage, it has been said, just further complicates your life. Be prepared to make huge, sometimes unfairly huge contributions into the common pot of your marriage – freely, generously, joyously, continually and never measuring what your partner puts in. With that said, why does anyone ever get married? Marriage is a wonderful thing for those who have the will to make it work. Genesis 2:18 says,

And the Lord God said, "It is not good that man should be alone; I will make him a helper comparable to him."

Adam reviewed all the cattle, beasts of the field and birds of the air, and did not find a helper comparable to him (Praise the Lord!). God created woman so that man would not be alone. Eve was a helper "comparable" or suitable, or sufficient for Adam. She was to fill in the blank spots in his life. The relationship was meant to take two "ones" and make a new "one." Genesis 2:24 says,

Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh. 

Wow, this is a big commitment! God shows us in His Word how to achieve this commitment and one great key is prayer.

Now this is the confidence that we have in Him, that if we ask anything according to His will, he hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions we asked of Him (1 John 5:14, 15)

We know God wants us to have great marriages. Praying for each other needs to be a part of our daily lives. Our confidence in our marriage comes from the promises of God. God will answer our petitions for a great marriage.

God made the wife to compliment her husband. In our role as a helper comparable to our husbands we need to be thinking through how best to compliment our husbands. We need to think through how to aid them to be their best as the head of the family. 

Each marriage is unique, as each partner in the marriage is unique. God will provide us with all the ability, energy, patience and love to be our best if we simply trust and rely upon Him. Wives can lovingly serve and submit when they are confident of God’s love, wisdom and power, and are sure that He will reward this behavior (Hebrews 6:10, 11).

[Madonna Tideman and her husband Jeff have two children: Samuel and Madeline. They are in business together in commercial real estate]

** 

Recommended books on Marriage

Love Life For Every Married Couple, by Ed Wheat, M.D., Published by Zondervan

The Five Love Languages, by Gary Chapman, Published by Northfield Pub.

Different By Design, by John MacArthur, Jr. Published by Victor Books.

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by Marilee LaMattina

Chicago, Illinois

Nineteenth century American author, Mark Twain, had a radical philosophy for raising children. It went something like this:

"Things run along pretty smoothly until your kid reaches thirteen. That’s the time you need to stick ‘em in a barrel, hammer the lid down nice and snug, and feed ‘em through the knot hole. And then, about the time he turns sixteen, plug up the knot hole!"Even though Mark Twain was a creative writer, it doesn’t sound to me like he knew very much about raising children. Nor did he have God’s perspective on the children of believers. 

God’s view of our children is stated clearly in Psalm 127.

Behold, children are a heritage from the Lord, The fruit of the womb is a reward. (Psalm 127:3)

Our children are a heritage from the Lord. They belong to Him. As parents we are simply stewards given the noble task of raising young boys and girls to be godly men and women. God has given us the assignment of raising our children for Him, 

…in the training and admonition of the Lord. (Eph. 6:4)

Raising godly children doesn’t just happen because they grow up in a Christian home. Raising a child is like building a house. First, we must have a blue print, or vision. We must ask ourselves, "What’s my ultimate goal for my children?" Jesus Christ gave us the highest goal when he was asked about the greatest commandment. He said, 

You shall love the Lord your God with all your heart, with all your soul, and with all your mind. (Matthew 22:37).

Our goal is to help our children grow into adults who love God above all else. We get the "inside help" to do this by gently leading our children to faith in Jesus Christ. As cuddly and cute as our children are, the cold hard fact is that our children are born with a sin nature. They need to be saved and born again of God’s Spirit. You can lead your child to faith in Christ by instruction from God’s Word and by personal example. 

We must show our children the importance of daily Bible reading and prayer. Songs are also a great way to lead young children to Christ. As you lay the foundation stone of faith in Christ, then you can begin to build brick by brick the great doctrinal truths of the Bible into your child’s heart. And it’s never too early to start. Writing to his young associate Timothy, the apostle Paul said,

But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, and how from infancy you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus.

From earliest childhood, through adulthood, our job is to teach, reprove and correct our children according to the Scriptures. Our teaching must be consistent and thorough (Deuteronomy 6:4-9). We must teach our children God’s Word,

… precept must be upon precept, precept upon precept, line upon line, here a little, there a little. (Isaiah 28:9)

A hodgepodge of Bible stories is not enough too enable your children to withstand against the wiles of the devil. Only a finely sharpened "sword of the spirit" (Eph. 6:10-18) can do the job. By helping your children commit many Scripture verses to memory, you will be strengthening their spiritual arsenal.

But teaching our children must also be more than a set of rules and laws. We need to dig deeper in every situation to reach the child’s heart. Changing behavior is not the only benchmark of success; we must also deal with issues of underlying attitudes and motivations. Keep your priorities on matters of the heart, striving to build a godly character rather than emphasizing only surface issues of their outward actions and works.

A delicate balance is called for. While we want our children to learn to love and obey God’s Word, we don’t want to give the impression we love them only when they do the right thing! God’s love for us is limit less and endless. We need to be sure that our children understand that our love for them is also unconditional. That’s a term that’s often repeated but seldom practiced. In our zeal to teach our children God’s Word, we can easily give the unspoken message that they’re more righteous when they perform well. That’s teaching works, not the saving grace of the blood of Jesus Christ!

Maintaining a spiritual atmosphere in our homes is essential. One of the best ways to do this is to establish a daily family worship time. When a family goes through an entire day without acknowledging and praising God together (and a quick prayer before meals is not what I’m talking about here) we’re teaching a subtle lesson. We say to our children, "We may talk about God, we may have Bibles around the house, and go to church on Sunday, but He doesn’t really affect our everyday lives in any significant way."

Family devotion time need not be intimidating. It can be kept very simple and yet be profoundly powerful. Sing a hymn together, read a chapter from the Bible out loud, let each one read a verse, and then pray together. That’s a family worship time. Evening works best for some families, at the morning breakfast table is better for others. One family I read about piles up the supper dishes in the center of the table after eating, and stays right at the table for their family prayer time. It was the one time of the day that everyone was usually all together. When and where doesn’t matter – just choose a time and start! Perhaps read through an entire book of the Bible, one chapter a day, together. Then take the time to discuss the chapter, answer questions your children may have.

Above all, rely on God’s holy Spirit working in you to train up His children (Philippians 2:13). Have the courage to show your children that even you can’t succeed when relying on your own strengths and abilities. Be humble and open in your prayer times together; expose your heart before God in prayer for your children to hear. It will help them realize in a very powerful way that they, too, must open their hearts to their heavenly Father.

We have been entrusted with great truths from God’s Word, we need to ensure that the next generation continues to trust in the Lord, as well as future generations. If we are faithful to do our part as parents God will assuredly be faithful to do His part. As the psalmist said,

But the mercy of the Lord is from everlasting to everlasting on those who fear Him, And His righteousness to children’s children, To such as keep His covenant. And to those who remember His commandments to do them. (Psalm 103:17,18)

As stewards of the most precious of God’s possessions, His little lambs, let us be found faithful.

Recommended Books on Children and Family

1. The Five Love Languages For Children, by Gary Chapman, Published by Northfield Pub.

2. Family Life, by Chuck Swindoll, Published by Multnomah Press

**

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By Elizabeth Saunders

Gurnee, Illinois

Often we seek honor for ourselves, dreaming that through sports, politics, or military excellence our reputation will grow higher than the mountains and vaster than the sea. However, honor is not for us to lust after in our selfish pride, honor is for us to bestow upon others! God commands children to respect their parents.

Honor your father and mother, that your days may be long upon the land which the Lord your God is giving you. (Exodus 20:12)

Though our current society tries to attack this idea by setting traps of distraction and deceit, laying a firm spiritual foundation for their children remains a parent’s main purpose. Unfortunately we children often buy into the commercial idea that parents should act as our personal convenience stores that give us what we want and then leave us alone. But then, once we reach the formative age of about ten, we begin pushing away the living, loving human beings that no longer seem convenient enough.

Littering and poisoning the soil from which we sprung with hateful words and unkind actions, we soon begin withering from the lack of fertile family soil. Jesus Christ declared to the Pharisees that, 

…every city or house divided against itself will not stand (Matthew 12:34). 

Here lies the answer to why we must honor our mothers and fathers. We cannot stand alone.

So today, we must reverse the trend of disrespect towards mothers and fathers. Today, we must strive to honor them in all we say and do. Today, we must stop demolishing the foundations and start repairing them. Today, we must realize that we can never attain honor for ourselves if we dishonor our parents. Today, we must let the message ring from every mountain and across every sea that children must honor their parents, 

…that it may be well with you and you may live long on the earth. (Eph. 6:2)

[Elizabeth Saunders is currently a Junior in High School and is contemplating a career in journalism]

**

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By Richie Temple

Cary, North Carolina

The Biblical World-view

In order to understand the biblical concept of justice we must first understand the biblical world-view and the corresponding shared assumptions held by all of the biblical writers from Genesis to Revelation.  In Biblical thinking there are certain fundamental principles that are agreed upon by all the biblical writers and, therefore, do not need to be continually explained - they are simply “givens” that are assumed to be true.  All of these principles are established in the Old Testament – beginning with the creation account in Genesis - and then confirmed and expanded upon in the rest of the scriptures.  Amongst the most important of these are the following:  

(1). God almighty, the creator of the heavens and the earth, is sovereign over all and is the ultimate judge of all the earth (Gen. 1ff; Ps. 103:19; etc.).  

(2).  Mankind, created in the image of God, is responsible to God for his conduct in this life: both in relationship to God as well as in his relationship with his fellowman (Gen. 1:26-27; 9:4-6; etc.).

(3).  God’s purposes will be accomplished and his justice will prevail (Rom. 8:28-30; Eph. 1:3-14; Rev. 11:15-18; etc.)

  It is these fundamental principles of biblical theology that must be understood in order to properly understand many biblical sections.  Biblical writers spoke from certain assumptions dependant on this worldview that was based on God’s revelation as recorded in the Old Testament scriptures.  No biblical writer would have ever questioned God’s sovereignty and his ability to accomplish his purposes; nor at the same time, would they have ever questioned man’s responsibility for his own actions before God.  In contrast to Greek philosophy, or later Western ways of thinking, from the biblical perspective these principles – God’s sovereign power and man’s responsibility - simply did not conflict.  

In addition to these fundamental principles of a biblical worldview, biblical statements must be understood in accordance with how biblical writers thought and spoke.  Statements of truth in the Bible are often phrased – according to Semitic custom - in the language of absolutes or overstatement.  This leaves it to the readers or hearers to work out the specific “qualifications” of these statements in their own situations.  The New Testament scholar George B. Caird emphasized this in his book The Language and Imagery of the Bible:

Hyperbole or overstatement is a figure of speech common to all languages.  But among the Semitic peoples its frequent use arises out of a habitual cast of mind, which I have called absoluteness - a tendency to think in extremes without qualification, in black and white without intervening shades of gray … It is characteristic of Semitic style to express ideas absolutely and to leave the listener to fill in for himself the implicit qualifications. [p. 110, 57]

Readers of the biblical documents must come to grips with this biblical use of language and with the biblical worldview that forms its background.  When we read scriptures we must learn to think as the biblical writers thought; otherwise, we will often misinterpret many passages because we are reading from a different world-view or else we do not understand the biblical style of language in which ideas are expressed absolutely without explaining the qualifications.  As we shall see, reading from such a biblical perspective is absolutely essential to understand passages dealing with biblical justice such as Matthew 5-7 or Romans 13:1-7

Biblical Justice in the Old Testament

The biblical basis for justice is set forth in the Book of Genesis.  God created man in his own image so that man could live in fellowship with God and rule over the earth in a god-like manner on God’s behalf (Gen. 1:26-27).  Man is, therefore, first and foremost responsible to God the creator.  Secondarily, he is responsible to treat his fellowman in a manner worthy of the dignity, honor and respect that being created in God’s image demands.  Biblical justice proceeds from this basis (Gen. 9:4-7).   The Old Testament Mosaic Law was given in the Book of Exodus to promote and ensure that these two principles were upheld in the life of the nation of Israel (Ex. 18-24; etc.).  This is why Jesus could sum up the Mosaic Law in the two great commandments of loving God and loving one’s neighbor as oneself (Matt. 22:34-40).  In short, the Mosaic Law, including the Ten Commandments, was an application of these two great truths of loving God and loving one’s neighbor – that were implicit in Genesis 1-2 - to the specific situation and historical circumstances of the nation of Israel.

Though many people think that the Old Testament principle of “an eye for an eye and a tooth for a tooth” is the only Old Testament standard for justice, there is a lot more to this subject than that.  The Old Testament standard of an eye for eye and tooth for a tooth was meant to limit the excesses of personal retaliation common in ancient cultures and which often lead to blood feuds.  An eye for an eye and a tooth for a tooth was a principle of fairness upon which justice could be based.  It was normally not carried out in a literal manner; instead as the context in which it was originally set forth shows, monetary compensation or other forms of compensation were often used instead:

If men who are fighting hit a pregnant woman and she gives birth prematurely [or, “has a miscarriage”], but there is no serious injury, the offender must be fined whatever the woman’s husband demands and the court allows.  But if there is serious injury, you are to take life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, bruise for bruise.

If a man hits a manservant or maidservant in the eye and destroys it, he must let the servant go free to compensate for the eye.  And if he knocks out the tooth of a manservant or maidservant, he must let the servant go free to compensate for the tooth (cp. Ex. 21:23-27).  

As with any code of Law, the Old Testament Mosaic Law set forth principles of justice – based on the two great commandments and embodied in the ten commandments especially – that normally had to be interpreted and applied by the judges of that era in the light of specific situations.  Though there were strict standards for fairness, mercy and various means for repentance and forgiveness were also built into the system.  As the situations of the Old Testament Israelites changed – i.e., first under judges, then under kings, in exile, and return from exile – the application of the Mosaic Law had to be modified according to the new and different circumstances.  Though the principles of truth continued to be the same, new situations called for new applications of these same truths.  However, in all cases, whether under their own judges or kings, or else under foreign rulers, the Israelites were instructed to honor, reverence and obey their rulers.  For in Israelitic thought,

… the Most High is sovereign over the kingdoms of men and gives them to anyone he wishes … (Dan. 4:17).

Only when obedience to these rulers conflicted with obedience to God himself was it their right and duty to disobey. 

Biblical Justice in the New Testament

The New Testament’s teaching about justice and the role of governing authorities follows directly in line with that of the Old Testament.  Though the Sermon on the Mount as recorded in Matthew 5-7 is often thought to be a new Law of Christ which abrogates or replaces the Mosaic Law, this is certainly not correct.  In truth, Jesus’ statements simply interpret the principles of the Mosaic Law in the light of the first-principles of God’s original intent for mankind as recorded in Genesis 1-2.  The Mosaic Law contains the original truth of God as set forth in Genesis 1-2 but it was given in a way that applied to Israel’s specific situation; therefore, some of its provisions were given due to Israel’s specific circumstances or else because of the hardness of their hearts. However, when correctly understood and applied, the Old Testament Law – together with the Prophets - set forth God’s original will beautifully (e.g. Hosea 6:6).  It was this true intent of the Law that Jesus was setting forth in the Sermon on the Mount and which he demonstrated in his own life. This true intent is encapsulated in the two great commandments of loving God and loving one’s fellowman – principles that are the underlying basis for godly living throughout the Bible from Genesis to Revelation.  In fact, at the end of the Sermon on the Mount Jesus summed-up his entire ethical teaching with the simple and well-known phrase:

So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets (Matt. 7:12).

It is particularly important that the language of the Sermon on the Mount be understood in its true Semitic light.  Its well-known statements are set forth one after another in the language of overstatement and often with hyperbole.   In this section Jesus is teaching and illustrating principles of truth that were already embedded in the Old Testament Law and Prophets but which had been misinterpreted or misapplied – often due the oral “tradition of the elders” that had been built up around the OT Law by the Pharisees (e.g. Matt. 15).  Jesus’ well-known statements such as “do not resist evil”, “judge not” and “love your enemies” were not meant to be understood as absolutes without any qualifications.  Otherwise, this would contradict other biblical statements and principles - even in the Sermon on the Mount itself.  Instead, such statements were meant to correct abuses of Old Testament principles of justice and restore the original intent of God’s created order to the interpretation and application of the principles of the Mosaic Law.  In short, Jesus’ teaching was made in the light of principles that were already deeply embedded in the Old Testament and no one would have thought that they meant that other provisions in the Old Testament for the just administration of law and justice should be abrogated.

It is not surprising then to see the apostle Paul in Romans 12 expound the same types of personal ethics as Jesus in the Sermon on the Mount and then to immediately follow it up in Romans 13 with an exposition about the proper role of governing authorities who act as God’s agents in the promotion of justice.  Certainly, the situation of the Christian believer after Pentecost is different than that of the believer before Pentecost.  With Christ’s life, death and resurrection the new covenant era of salvation has begun; therefore, the old covenant shadow of animal sacrifices, Sabbaths, religious festivals, etc. has passed (Col. 2:16-17).  Christians are now a part of God’s new creation in Christ and they should not get caught up in petty arguments, lawsuits, etc. - especially with fellow Christians! – or, in an endless pursuit of justice over worldly matters (I Cor. 6:1-5).  Nevertheless, the God-given role for governing authorities to promote justice and punish criminal behavior continues on in continuity with the Old Testament.  In fact, immediately after calling on Christians to not carry out personal vengeance (Rom. 12:14-21), Paul specifically taught that Christian believers were to pay taxes for the godly purpose of enabling governing authorities to act as God’s “agents of wrath” in punishing evildoers as well as to promote the general good of society (Rom. 13:1-7).  

Certainly, if a Christian holds such a position as a governing authority in the secular realm then it is his/her responsibility to fulfill those duties as well (cp. Joseph, Daniel, etc.).  To say, as some do, that Christians cannot participate in a government role in punishing evil-doers – especially if that means using the sword – while at the same time acknowledging that they are commanded to pay taxes for this specific purpose would be the height of hypocrisy.  In Romans 13 the punishment of evil-doers by governing authorities – even with the sword - is depicted as a godly activity, not ungodly.  Would it really make sense that Paul is telling Christians to pay unbelievers to do their dirty work for them?!   We may certainly debate the proper methods and means of governing, punishing, etc. but there can be no debate as to whether punishing evil-doers is intrinsically godly or not (after all, this is what God himself will do at the final judgment); nor can there be any debate as to whether it is the God-given role of governing authorities to carry out these duties. 

In short, Paul’s exposition of the role of civil government in Romans 13 is based directly on Old Testament principles and is a prime example of biblical thinking and speaking.  Like Jesus, Paul does not pause to give qualifications to many of his statements.  Qualifications are a “given”; they are implied by other biblical passages as well as by real-life situations which demand that individual believers think for themselves.  When a person lives with the mind of Christ, - i.e., walks by the Spirit - this way of thinking and living is simply a normal way of life (Rom. 12:1-2). 

In conclusion, I present the following comments by NT scholar F.F. Bruce on Romans 13:1-7 from his wonderful commentary, Romans, in the Tyndale New Testament Commentary Series [Eerdmans , pp. 220-226]:

Paul places the whole question [of governing authorities in Rom. 13:1-7] on the highest plane.  God is the fount of all authority, and those who exercise authority on earth do so by delegation from him; therefore to disobey them is to disobey God.  Human government is a divine ordinance, and the powers of coercion and commendation which it exercises have been entrusted to it by God, for the repression of crime and the encouragement of righteousness.  Christians of all people, then, ought to obey the laws, pay their taxes and respect authorities – not because it will be the worse for them if they do not, but because this is one way of serving God.

But what if the authorities themselves are unrighteous?  What if Ceasar, not content with receiving what is rightfully his, lays claim to “the things that are God’s”?  Paul does not deal with this question here … But Christians will voice their “No” to Caesar’s unauthorized demands the more effectively if they have shown themselves ready to say “Yes” to his authorized demands.

It is plain from the immediate context, as from the general context of the apostolic writings, that the state can rightly command obedience only within the limits of the purposes for which it has been divinely instituted – in particular, the state not only may but must be resisted when it demands the allegiance due to God alone.

[In Romans 13:4] the state is … charged with a function which has been explicitly forbidden to the Christian (12:17a, 19).  The Christian state of later days lay, of course, outside the range of Paul’s admonition, and no express direction is given by which the Christian ruler or judge may reconcile his duty as Christian to leave the exacting of vengeance to “the wrath of God” and his official duty to “execute his wrath”.  This is not to say that he cannot extract principles to guide him from this and similar passages.  But it is plain that two distinct spheres of “service” to God are envisaged.

“The sanction that the Bible, here and elsewhere, gives to the forcible restraint of evil puzzles many modern Christians, because of its apparent contradiction of Christ’s way of love and His precept of non-resistance to evil.  But this comes from failing to distinguish the preservation of the world from the salvation of the world.  The truth is that the Bible affirms both the Law “which worketh wrath” (Rom. 4:15) and the “faith which worketh by love” (Gal. 5:6): both Christ’s strange work and his proper work.” [A.R. Vidler, Christ’s Strange work (1944), p. 28].

… But the following verses [Rom. 13:8-14] show that the duty of obedience to secular authorities is a temporary one, lasting only for the present period of “night” (v. 12); in the “day” which “is at hand” a new order of government will be introduced, when “the saints will judge the world” (I Cor. 6:2).  The state is to wither away (on this Paul and Karl Marx agree); “the city of God remaineth”.

[For more information on this subject see the commentaries on Matthew and Romans recommended under the New Testament Commentaries heading of our Recommendations page here]

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by Chuck LaMattina

Chicago, Illinois

The Bibles teaches us that Christians are not a part of this world, even though we live in it. In his high priestly prayer, in John 17, Jesus Christ prayed for all who would believe in him saying, “They are not of the world, just as I am not of the world (vs. 16).” And his prayer request for us was not that we would be taken out of this world but that God would keep us “from the evil one (vs. 15).”

In saying that we are not of this world Jesus meant that we are not bound to this life alone. We are not like the unbeliever, who is a one dimensional earth dweller, whose wisdom is faulty, and whose hopes rest only in what he or she can see, hear, smell, taste or touch, in this lifetime. As Christians we have the very life of God within us in the gift of the Spirit. We have available to us divine wisdom and strength for daily living. And we have a sure and certain hope of eternal life and glory in the coming kingdom of God. Philippians 3:20 says,

For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ [All scripture is cited from the NKJV].

When Christ returns he will establish the kingdom of heaven, of which we are citizens, on this earth. There is a New World order coming!

Yet, even though we are not of this world, at this moment in time, we still live in it. And since we do there is a tension that comes into our lives concerning how to live as citizens of heaven, even while we are now citizens of some earthly government. In fact this was a problem that Christ faced when he ministered in Israel. At that time, most Israeli’s chaffed under the dominion of Roman rule. Many hoped to overthrow Rome and restore the Davidic kingdom.

In the light of this a delegation of Pharisees and Herodians (the religious and political elite of the day) went to Jesus to try and trap him in a controversial question. The question recorded in Matthew 22:17 was this:

“Tell us, therefore, what do you think? Is it lawful to pay taxes to Caesar, or not?”

Their question was devilishly clever! If Christ answered, “No.” he would have been branded an insurrectionist – a rebel against Rome. If he answered “Yes,” he would have been seen by many as an enemy of God’s people. Christ’s enemies were sure they had him, but he had them instead.

But Jesus perceived their wickedness, and said, “Why do you test me, you hypocrites? Show Me the tax money.” So they brought Him a denarius.  And he said to them, “Whose image and inscription is this?” They said to Him, “Caesar’s.”  And He said to them, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.” (vss. 18-21)

Christ’s answer was brilliant and full of divine wisdom. With a single sentence our Lord made clear the power and rights of human governments, while at the same time limiting its power under God. There is a proper domain and function for civil government. But it must be seen in the light of the overall government of God. 

Romans 13 explains to us how we as Christians are to relate to the worldly governments in which we find ourselves.  The 13th chapter of Romans has been controversial to say the least. It has been used to prop up evil governments, and as a result attempts have been made to make the “governing authorities” that Paul writes of either church authorities or angelic powers. This has led to abuses as well! The truth is that the “governing authorities” dealt with in Romans 13 are the authorities of civil governments. As we study this section of God’s Word in a biblically balanced way, we will receive great spiritual profit. Let’s begin:

Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. 

Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves. (Romans 13:1, 2)

Christians are to be subject to the civil government in which they may find themselves, for there is no right to rule except from God. In other words, government is not just a man-made institution; the idea of human government and authority comes from God. Civil governments are a means ordained by God for the right regulation of human affairs. Just as parents are to exercise authority in the home, and church leaders in the church, so civil governments are to exercise authority in public, community life.

Now, this is not to imply that all forms of government are intrinsically good, or that every government does the will of God in the best sense. But in an ultimate sense, the government’s authority to rule comes from God. Psalm 62:11 says, “Power belongs to God” – Amen! All power does. Therefore no one can have any power to rule at all without God’s ordaining of it, or permitting of it.

In the Old Testament book of Daniel, King Nebuchadnezzar learned this the hard way. He thought that he ruled his vast empire because of his own greatness, but finally he was driven to his senses and he learned,

“That the Most High rules in the kingdom of men, and gives it to whomever He chooses.” (Daniel 4:32)

We know also from Luke 4 that Satan can give kingdoms and power to those who serve him. Yet, even Satan’s authority is subject to God’s ruling and overruling. For example, in John 19, Jesus stood before the Roman governor, Pontius Pilate, and Pilate says to Jesus,

“Do you not know that I have power to crucify You, and power to release You?” Jesus answered and said,

“You could have no power at all against Me unless it had been given you from above.” (vss. 10, 11)

The reason Christ answered Pilate as he did was his strong and accurate belief in God’s sovereign rule in the affairs of men. Nothing exists apart from God’s will. All things, ultimately trace their being back to God, including the power to govern.

Again, this does not mean that all governments are intrinsically good, or that every official does God’s will in the best sense. God is not responsible for the sins of governments or civil officials any more than He is responsible for our sins. But the right of governments to rule and to bring order and stability to public life is the will of God. In the best sense government is ordained of God for the benefit of humanity, for our common good. And since this is true, we as believers in Christ should be model citizens following the laws of the land and praying for our local, state, provincial, and national leaders. In fact this is stated elsewhere in the New Testament with great clarity.

Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, having your conduct honorable among the Gentiles, that when they speak evil against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation.

Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme, or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good. 

For this is the will of God, that by doing good you may put to silence the ignorance of foolish men – as free, yet not using liberty as a cloak for vice, but as bondservants of God. 

Honor all people. Love the brotherhood. Fear God. Honor the king. (1 Peter 2:11-17).

And not only should we submit to the laws of our country, we should be praying for our leaders. In 1 Timothy 2, the apostle Paul writes,

Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence.

For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth. (vss. 1-4)

Notice that God’s Word doesn’t say, “Pray for the leaders you like” or even, “Pray for your leaders except those who are incompetent, or bad.” No! In fact if we feel that our rulers are ungodly, this should cause us to pray for them even more fervently! This principal of praying for our civil authorities is seen even in the Old Testament. When Israel was held in captivity in Babylon God said,

“Seek the peace of the city where I have caused you to be carried away captive, and pray to the LORD for it; for in its peace you will have peace.” (Jer. 29:7)

Now, let’s return to Romans 13 and look at the God-given tasks of good government.

For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. 

For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil. (vss. 3, 4)

From these two verses (as well as from 1 Peter 2:14) the most basic role of civil government is to support and promote and praise what is good and right. The government should help promote good civil virtues, they should keep the peace, and promote the common welfare of its citizens. Plus the civil authorities are to punish those who engage in evil acts against the community. The use of force to punish evil doers, or criminals is a God-given right. In a sense, the wrath of the state against evil, is a foretaste of God’s ultimate wrath against evil at the final judgment. Government is to be an instrument of justice that promotes what is good, protects the innocent, and punishes criminals.

The whole point here in Romans 13 is that God’s ideal for civil government is that it is to bring some form of harmony and peace and order to life. The state however, has no authority from God to terrorize or manipulate its people. It has no right to overturn longstanding moral standards and values. It has no right to change or overturn honorable institutions like marriage and the family. The state has no God-given right to declare what is moral. It only has the right to uphold the moral standards of God that are common to all. The state does not even have the ability, or the God-given right to reform evil doers. It only has the authority to punish them. 

Therefore as long as the governing authorities exercises their power in keeping with God’s intent, they are God’s servants for the common good of society. If however the state runs counter to what is good and right you and I have the right and the moral obligation to disobey. Let me say this as clearly as I can – we as Christians are to submit to all civil law, except where obedience to the state would entail disobedience to the will of God.

For example, when Israel was in slavery in Egypt, the Bible says that the children of Israel were fruitful and increased abundantly, and they became very mighty (Exodus 1). But a new Pharaoh arrived on the scene who did not know the history of Joseph and Israel. So in an attempt to diminish Israel’s numbers and keep control, he afflicted them with heavy labor. But Israel grew and flourished. Finally, Pharaoh ordered the Jewish midwives to kill all the Jewish boys who were born. It was his version of planned population control! But Exodus 1:17 says,

But the midwives feared God and did not do as the king of Egypt commanded them, but saved the male children alive.

Another example is Shadrach, Meshach, and Abed-Nego in Daniel 3. King Nebuchadnezzar ordered everyone to fall down and worship his golden image, or be thrown in a fiery furnace. The three young men refused to obey the king even in the face of death. The same was true for Daniel. King Darius made a decree that for 30 days no petition or prayer could be made to any god, or man except to the king himself. Daniel disobeyed and kept his prayer time with God, and God delivered him from the lion’s den.

In the New Testament, in the book of Acts, chapter 4, Peter and John heal a man who had been crippled since his birth, and begin to preach Christ to the people. As news of this reaches the religious leaders in Jerusalem they have Peter and John arrested, and they threaten then with punishment should they continue to preach in Jesus’ name. Here’s their response:

But Peter and John answered and said to them, “Whether it is right in the sight of God to listen to you more than to God, you judge. For we cannot but speak the things which we have seen and heard.” (vss. 18-20)

It is extremely important to understand that in each case of disobedience given as examples here, the purpose of these heroic refusals to obey the governing authorities, was not to just simply defy the government, but to demonstrate their submission to the higher laws of God! As Christians we have a divine right and a moral obligation to speak out against and oppose what is morally wrong, and to do what is right in order to correct what is wrong. Yet, the point remains that in general, we are to be good citizens and help support the government for the good it can do.

Therefore you must be subject, not only because of wrath but also for conscience sake. For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing. 

Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor. (Romans 13:5-7) 

By obeying the laws of the land we stay out of trouble, keep our conscience clear before God, and keep the doors open for the gospel of Christ. And yes, we should pay our taxes! If you have the right to oppose taxes before they become law, or if you have the right to repeal unfair taxes, then by all means do so. But you have no right to cheat on your taxes. And remember to give honor and respect to those in authority that deserve that respect because of their office. A government that does not have the respect of its people is doomed to impotence and it will ultimately collapse.

Loyalty and honor and respect for those in authority have more than sentimental value. If there is no respect for those who ought to receive respect like parents, teachers, judges, legislators, church leaders and so on, the public welfare stands in jeopardy! Our society today would not be as much of the jungle that it is if proper respect for authority was taught to our children. All of us must learn to respect those who are in authority whether it is in the home, the church, or the government.

It may be difficult to feel respect for officials whose standards or actions we do not support. But it will always be difficult to secure worthy leaders unless the community is at least prepared to regard those in government with the respect to which they are entitled. If we teach our children the truth about honoring those in authority, they will come to understand that they themselves must strive to be worthy should they desire to hold positions of authority in the home and church or in government. 

Finally, what Paul wrote in Romans 13 about our duty to the governing authorities of this world is only temporary! In verse 12 he says, “The night is far spent, the day is at hand.” What day? The day of Christ’s return and the establishment of the kingdom of God! That great day draws closer with each new morning. On that day Jesus Christ will be King of kings and Lord of lords, and believers will be in public office. That’s right! We will help administer the justice and peace of the kingdom of God.

In the meantime our primary task as the church is not politics, but preaching the good news concerning Christ and the kingdom of God. To become obsessed with political success or failures, at the expense of  bringing people to faith in Christ, is as foolish as a skilled heart surgeon abandoning his profession to become a make up artist, spending time making people look better, rather than saving lives. Only changed people change society. In the realm of civil authorities, its not so much that we need better institutions, as we need better men and women in those institutions.  If we show ourselves as the salt and light of the world that we are, we can bring glory to God and good to His people.

[Chuck LaMattina is the pastor of Grace Fellowship Church of God in Front Royal, Va. His books: Our Awesome God; Christ Our Life and Essential Matters are available from Amazon] 

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By Adam Kleczkowski, 

Cambridge, England

Romans 10:9-10 states the foundational verse for our Christian lives:

[9] That if you confess with your mouth, "Jesus is Lord," and believe in your heart that God raised him from the dead, you will be saved. [10] For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved. 

When we proclaimed that Jesus is our Lord for the first time, we all had some preconceptions of what that really means.  Very often, however, it is not exactly what God has planned for us. As He slowly starts working in our lives, we discover that things not always work the way we planned. We then usually start pushing it 'our own way' and become first surprised then annoyed when it does not work. As a result we start blaming God, other people and ourselves. 

The Bible, however, has a simple answer to it. When you proclaim Jesus as a Lord of your life, you mean exactly what you say: He is now the Lord of your life. In other words, He can do with your life whatever suits Him. And this is not what you necessarily planned or hoped for - however wonderful your plan and ideas might sound! Let us look at the example of Joseph. 

GE 37:2 This is the account of Jacob. 

Joseph, a young man of seventeen, was tending the flocks with his brothers, the sons of Bilhah and the sons of Zilpah, his father's wives, and he brought their father a bad report about them. 

GE 37:3 Now Israel loved Joseph more than any of his other sons, because he had been born to him in his old age; and he made a richly ornamented robe for him. [4] When his brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him. 

God in fact had a wonderful plan for Joseph's life. He also showed Joseph a glimpse of his wonderful future. 

GE 37:5 Joseph had a dream, and when he told it to his brothers, they hated him all the more. [6] He said to them, "Listen to this dream I had: [7] We were binding sheaves of grain out in the field when suddenly my sheaf rose and stood upright, while your sheaves gathered around mine and bowed down to it." 

GE 37:8 His brothers said to him, "Do you intend to reign over us? Will you actually rule us?" And they hated him all the more because of his dream and what he had said. 

GE 37:9 Then he had another dream, and he told it to his brothers. "Listen," he said, "I had another dream, and this time the sun and moon and eleven stars were bowing down to me." 

GE 37:10 When he told his father as well as his brothers, his father rebuked him and said, "What is this dream you had? Will your mother and I and your brothers actually come and bow down to the ground before you?" [11] His brothers were jealous of him, but his father kept the matter in mind. 

However, Joseph was not yet ready to take on such a privilege and the associated responsibility - he needed 20 more years to understand that it was not he himself who was going to shape his own success. He needed to learn - painfully - that it is God who was in control of his life. Then - and only then - he was able to confess the following truths: 

GE 45:4 Then Joseph said to his brothers, "Come close to me." When they had done so, he said, "I am your brother Joseph, the one you sold into Egypt! [5] And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. [6] For two years now there has been famine in the land, and for the next five years there will not be plowing and reaping. [7] But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance. 

GE 45:8 "So then, it was not you who sent me here, but God. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt. [9] Now hurry back to my father and say to him, `This is what your son Joseph says: God has made me lord of all Egypt. Come down to me; don't delay. 

Think about this: if there was a better 'self-made-man', a 'prince-from-rags' story.  Joseph was smart, intelligent, not afraid of making quick decisions and very consequent in work, diligent and hard working. Yet, in these 6 verses he uses God's name four times, and attributes everything he has ever achieved to God.

Adam Kleczkowski, Cambridge, March 19, 1999

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Have you ever been prosecuted unjustly? Has anybody ever accused you of something you haven't done? Have you been thrown to jail without any reason? Have you ever lost your family, your friends? Has anybody close to you wronged you? Have you been left to die by your closest friends? Have you done some good to somebody yet this person never helped you? Have you been forgotten? 

If any or all of these happened to you, would you still say, 'the LORD is with me'?  Yet, all of these happened to Joseph. He was betrayed and left to die by his own brothers, then sold to Egypt. He did not see his family and friends for more than 20 years. He subsequently was betrayed again, accused unjustly and thrown into an Egyptian jail. Then, somebody he had helped, forgotten completely to repay the debt. Yet, in the passages that describe his fate in Egypt (Gen. 39), three times it is said 'The LORD was with him' (verses: 3, 21, 23). How could this be?  When we are blessed in our lives, we usually thank God for all He has done for us. It is, however, not easy to thank God if things do not work in our lives. Would you say with Habakkuk: 

HAB 3:17-18 Though the fig tree does not bud and there are no grapes on the vines,
though the olive crop fails
and the fields produce no food,
though there are no sheep in the pen
and no cattle in the stalls, yet I will rejoice in the LORD, I will be joyful in God my Savior. ? 

Yet, this is exactly what we are told to do: 

RO 5:1 Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, [2] through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the glory of God. [3] Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; [4] perseverance, character; and character, hope. [5] And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us. 

Think of this, we have peace with God !   Therefore, we can rejoice – even in the midst of sufferings:

PHP 4:4 Rejoice in the Lord always. I will say it again: Rejoice! [5] Let your gentleness be evident to all. The Lord is near. [6] Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. [7] And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. 

Adam Kleczkowski, Cambridge, March 30, 1999. 

[Adam Kleczkowski is from Krakow, Poland. He currently lives and works in Cambridge, England together with his wife Marta and their three (soon to be four) children.  Adam also designed and administered our website when it began.]

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by Chuck LaMattina

Chicago, Illinois

   A few weeks after the resurrection of the Lord Jesus Christ, on the Day of Pentecost, the gift of the holy Spirit was poured out on a small group of believers in Jerusalem. Empowered by this gift the apostle Peter stood in front of thousands of people and preached the good news of salvation in Jesus Christ. When Peter finished preaching about three thousand people accepted Jesus Christ as Lord and Savior. The Christian church had officially begun! So much for the first day, now what?

Think of it. Here they were, twelve apostles and about three thousand new believers. These people had no church building of their own, no church by-laws, no committees, no organizational flow charts, no seminars on church growth, or discipleship or finances. What a way to start! Talk about jumping off the diving board before you check to see if the pool has any water!

What did these believers have? They had the scriptures of the Old Testament. They had twelve apostles with the teachings of Jesus burning in their hearts. They had the gift of the holy Spirit, God, Christ and each other. And with these they showed forth a great love for God and a zeal to witness for Christ.

Now, many new movements begin with great zeal and enthusiasm like this. But sooner or later the fires die out and the movement is gone. There were some in the Jerusalem religious establishment who thought this might happen to the Christians too (Acts 5:34-39). But it didn’t. The church grew in spiritual maturity and in numbers of people, and great witness was given for the Lord Jesus Christ.

Down through the years since these first Christians the spiritual fire in the church has at times burned brightly and it has also smoldered, but it has never gone out. God has always had a group of people who have lived their lives according to His Word who have set the fire ablaze again.  In Acts chapter 2, God’s Word gives us a set of fundamental principles concerning how the early church operated and lived. These fundamental principles when faithfully adhered to in action and in heart will produce the same godly results today as they did in the first century. Here is the snap shot of the early church.

Then those who gladly received his [Peter’s] words were baptized; and that day about three thousand souls were added to them. And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers. Then fear came upon every soul, and many wonders and signs were done through the apostles. Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need. So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart praising God and having favor with all the people. And the Lord added to the church daily those who were being saved. (Acts 2:42-47, NKJV)

After becoming a part of the young church the believers continued steadfastly in five essential activities. They became a company of the committed, devoted to the apostle’s doctrine (or teaching), to fellowship, to prayer, to gracious giving, and to witnessing. Now some Christian churches or fellowships excel at teaching God’s Word, others at prayer, and others perhaps at witnessing. But in order for a church to be healthy there needs to be a balance of all five of these foundational activities. A balanced church will be a healthy church. Blessed are the balanced!

By integrating all five of these activities any group of believers will be more loving through fellowship, more solid through learning God’s Word, stronger through prayer, abundant through gracious giving, and larger through witnessing. And yes, numbers of people do matter, God wants all men to be saved and to come to a knowledge of the truth (1 Timothy 2: 4). Where and how these activities take place is not as important as that they do take place. 

To continue in the apostle’s doctrine first and foremost means to learn God’s Word, especially the truths concerning Jesus Christ and the kingdom of God. Our greatest need as believers is to understand the good news so that we can live it fully and also share it with others. In Romans 1:16, the apostle Paul writes that,

…the gospel…is the power of God to salvation for everyone who believes.

The gospel of Jesus Christ is the regenerating, life changing, saving power of God. Everything else that a church may do springs from this fountain of grace.

Fellowship is our life together under the authority of the Word. It is a full participation in and a full sharing of the blessings of the gospel with one another. We now share a common life with God, Christ and one another through the Spirit (1 Cor. 1:9; 1 John 1:3; Eph. 2:18). We also share a common destiny of eternal glory in the kingdom of God and a common mission to witness for Christ in the world.

Gracious giving allows us to honor the Lord with our possessions. It helps to meet the needs of the church and the people of God. It teaches us to trust in God. And it lays up a good foundation for the age to come (1 Timothy 6:19).  A commitment to prayer is the heartbeat of any group of believers. Prayer to God giving prominence to personal devotion and worship, and having a special regard to God’s will and power is essential for power in the church. And witnessing for Christ is how the Lord adds to the church daily. 

The church exists for two basic reasons – to evangelize in order to win people to Christ, and then secondly to edify the believers helping them to grow in Christ-like character. Incorporating these fundamental principles from Acts 2 will help you accomplish these goals.  The first century church succeeded where many churches fail today, even with all our so called modern innovations, simply because they were committed to these five fundamental principles of teaching God’s Word, fellowship, prayer, gracious giving and witnessing. If we desire to be effective in sharing the gospel today and to bring glory to God we must be faithful to these principles as well.

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by Richie Temple,

Cary. North Carolina

The Christian church is the worldwide community of believers in the one God, our Father, and the one Lord, Jesus Christ. This community of believers originally began as a small group of disciples of Jesus Christ which he taught and led during his earthly ministry. Later, after his death, resurrection and giving of the Spirit on Pentecost, this small community of believers expanded to encompass a community of believers throughout the world.

From the very beginning of his ministry Jesus knew the mission for which God had sent him as the Christ of God – that is, to be the savior of the world. Therefore, from this group of disciples Jesus specifically chose twelve men to be his apostles so that they could become the leaders of the first century church. These men were to set forth the foundational teachings of the church for generations of believers to come. The books of Luke and Mark record the importance and significance of Christ’s calling of his apostles:

One of those days Jesus went out to a mountainside to pray, and spent the night praying to God. When morning came, he called his disciples to him and chose twelve of them, whom he also designated as apostles: Simon (whom he named Peter), his brother Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon who was called the Zealot, Judas son of James, and Judas Iscariot, who became a traitor. (Luke 6:12-16 NIV)

Jesus went up on a mountainside and called to him those he wanted and they came to him. He appointed twelve – designating them apostles – that they might be with him and that he might send them out to preach and to have authority to drive out demons (Mark 3:13-15)

Throughout his life Jesus taught his apostles by both word and deed, and specifically prepared them for their future ministry which would begin with the pouring out of God’s Spirit at Pentecost. 

Let there be no doubt, however, Jesus himself is the founder, foundation, and cornerstone of the Christian church. The Christian church is built on him alone. This is clear from the New Testament Scriptures, as we see specifically in the Gospel of Matthew: 

When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of man is?” They replied, “Some say John the Baptist; others say Elijah; and still others Jeremiah or one of the prophets.” “But what about you?” he asked. “Who do you say I am?” Simon Peter answered, “You are the Christ, the Son of the living God.” Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven. And I tell you that you are peter, and on this rock I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. (Matthew 16:13-19)

The Christian church is built on the belief and confession that “Jesus is the Christ, the Son of the living God.” It was the duty of the apostles of Christ to be faithful witnesses of, as well as bold proclaimers of, this central foundational truth.

Throughout the New Testament this same truth is proclaimed as being the central point of faith upon which salvation is received and the community of God’s people is built. It is the teachings of the apostles of Christ based upon what Jesus himself did, taught and later revealed through the Spirit that enable believers through all generations to stand together in the unity of the Spirit and on the one foundation of Jesus Christ. 

This devotion to the fundamental truths of the gospel as embodied in the apostle’s teaching made it possible for God to act mightily in the lives of the first century believers. Immediately after Christ’s death and resurrection and just before the day of Pentecost Jesus gave many further instructions to his apostles regarding their mission to come. The book of Acts explains:

In my former book, Theophilus, I wrote about all that Jesus began to do and teach until the day he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles he had chosen. After his suffering, he showed himself to these men and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God. On one occasion, while he was eating with them, he gave this command: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit.”

So when they met together, they asked him, “Lord, are you at this time going to restore the kingdom to Israel?”

He said to them: “It is not for you to know the times or dates the Father has set by His own authority. But you will receive power when the Holy Spirit comes upon you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”

After he said this, he was taken up before their very eyes, and a cloud hid him from their sight.

They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. “Men of Galilee,” they said, “why do you stand here looking up into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.” (Acts 1:1-11)

The rest of the New Testament Scriptures show that the apostles of Christ were faithful to these instructions that they had been given. After the outpouring of God’s gift of holy Spirit on the day of Pentecost, the apostle Peter, together with the other eleven apostles, boldly proclaimed the truth that Jesus was the risen Lord and Christ and that through him the long awaited day of salvation was now dawning. Those who accepted this apostolic message stood together in one heart and soul on these teachings of the apostles. As the book of Acts states, 

They devoted themselves to the apostles teaching and to fellowship, to the breaking of bread and to prayer (Acts 2:42)

The ultimate result of this devotion to the apostles’ teaching was that,

…the Lord added to their number daily those who were being saved. (Acts 2:47)

It is this salvific message about God’s redemptive work in Christ that is the central focus of the teaching of the apostles. Their teaching was in direct continuity with the Old Testament scriptures and was tied together through all that Christ himself had done, taught and commanded them to teach. Thankfully, today, we also have the teachings of the apostles preserved for us in the New Testament scriptures.  When we faithfully give ourselves to learning, living and teaching the New Testament scriptures we also are devoting ourselves to the apostles’ teaching - just as the original believers of the first century church.  In short, we are building our lives upon the sure foundation of Christ.  As the book of Ephesians states,

For through him we both have access to the Father by one Spirit. Consequently, you are no longer foreigners and aliens but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. (Ephesians 2:18-20)

May we as the Christian church faithfully steward, preserve and make known those same words of life which the original apostles taught and which are nor preserved for us, through God’s providential care, in the New Testament scriptures.

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Rob Luckadoo

Hickory, North Carolina

I recently read of a church, which hit upon a new method of outreach; it is mailing a videotaped message to every household in the county where it is located. That is certainly a modern way of approaching an old topic, and since most people have a VCR, it may just work for some people.

Perhaps, though, there is another way, one that is not as modern in a technological sense, but one that is tested and proven, and which will work in any age with or without technology. What if there was a model – somewhere in the Bible – that would provide a pattern for the conduct and growth of the church regardless of technological prowess? Moreover, what if that model would provide a blueprint for the operation of the church and the enhancement of the lives of believers on a daily basis, in addition to outlining the church’s growth? Well, there is such a model presented in Acts 2:42-47.

And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and prayer. And fear came upon every soul; and many wonders and signs were done by the apostles. And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God and having favor with all the people. And the Lord added to the church daily such as should be saved (KJV)

A close look at these verses discloses the timeless truths that make them applicable in any situation, in any society, at any time. To begin, verse 42 says that the believers continued steadfastly in several things. The words “continued steadfastly” are one word in the Greek and should perhaps be translated “were continuing”. In other words, these believers were continuously doing certain things on an ongoing basis, rather than doing them only once, or sporadically, or occasionally. Verse 42 tells us specifically that they were continuing “in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.”

These fourteen English words give us a wealth of information about the church at this time. The believers were dedicated to doctrine (the teaching of God’s Word), fellowship, breaking of bread and prayers. Before we zero in on the subject of “fellowship” notice how all these activities are presented. They are given in a list and are each connected to the others by the word “and.”   In normal speech, if we were to list these items we would typically separate the first three by commas (if we were writing) and would separate the last item from the others with the word “and.” In other words, we would likely say “apostles’ doctrine, fellowship, breaking of bread, and prayers.”  But here, they are each separated by the word “and.”

Using “and” to connect these items is the figure of speech polysyndeton, meaning “many ands.” This figure of speech is used when the author or speaker wants to place equal emphasis on each item in the list. God places equal emphasis on all of the activities listed in verse 42.  These items are all equally important. Having said that we can now look at the specific item of “fellowship.”

There several closely related words in Greek which are or could be translated “fellowship.” These words are used in a variety of contexts, including some unlikely ones, such as what we might consider to be a business relationship (Luke 5:10 describes James and John as Peter’s partners in the fishing business. The word “partners” is the plural form of one of the words translated at other places as “fellowship).” Interestingly, and unlike a common usage today, these words for “fellowship” are never used biblically of a meeting, a gathering, or the place where some sort of meeting is conducted. Rather, they have a much greater meaning, as Hebrews 2:14 shows.

In as much then as the children have partaken [koinoneo – one of the words translated as fellowship] of flesh and blood, He Himself likewise shared [metecho – to partake of, share in] in the same, that through death he might destroy him who had the power of death, that is the devil. (NKJV)

This verse states a very basic fact; that all children partake of flesh and blood, which is all that they, as natural persons can have. It is the sum total of all that is genetically available to a child from his or her father and mother. In a similar fashion, though God was his Father, Jesus shared in our full humanity. He was a real man, who suffered a real death, but who then experienced a real resurrection conquering death and the devil.

For purposes of this article, the significance of this verse is in what it tells us about fellowship. To be involved in fellowship means to take fully, to share fully in what is available. What it is that is being shared fully is indicated by the context. In this verse, for example,  what is being shared fully is the nature of a natural person: flesh and blood. Luke 5:10 tells us that James and John shared fully with Peter in a business venture; in other words they shared fully in the profits, losses, assets, liabilities, opportunities, etc. that came with the fishing business.

In yet other verses, the context tells us that we can share fully in such diverse things as financial giving (Romans 15:26 -“contribution”

=koinonia –fellowship), other men’s sins (1 Timothy 5:22), and Christ’s sufferings (1 Peter 4:13). Thus, we must look at the context to see what is being fully shared.

In Acts 2:42-47 the believers shared fully in the apostles’ teaching, breaking of bread, prayers, having fear or reverence of God. They were together, having all things in common, selling their possessions and goods and parting them to all who had a need. What a group of believers! They each laid aside their individual, personal differences and came together in all the significant facets of their lives, sharing with each other and living in accordance with what they understood of the Word of God. They shared the life of God in Christ that was in them with one another freely. This is fellowship; being involved in each others needs and joys, exhorting one another, encouraging one another, praying for one another, loving one another in word and deed. The result of this kind of fellowship was that  “the Lord added to the church daily those who were being saved” (vs. 47). 

What a passage of Scripture Acts 2:42-47 is! What church or group of believers would not be thrilled to have this sort of closeness among it’s believers and outreach to others? Perhaps the question should be asked another way: how many churches today have such closeness and outreach? 

It might well be that at this threshold of the twenty first century, we should look back in time almost two thousand years, and return to this passage to again apply it in our day and time.  Continuing in teaching, and sharing fully with one another, and breaking bread and prayers must work in the same way now that it did here in Acts 2. God has not changed. His Word is still true. Why not try it?

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Leesa Railsback

Peoria, Illinois

Certainly one of the most exciting times in history was the period of the early Christian church as chronicled in the book of Acts. God’s gift of holy Spirit, first poured out to all believers on the day of Pentecost, enabled those who believed in the Lord Jesus Christ to manifest great power to an extent which has only been hinted at in the revivals that have followed since the first century. Nowhere was this power more evident than in the prayers of the church in Acts. What made the prayers of those first Christians so effective, so powerful? This article will explore a few of the many verses on prayer in search of an answer to this question. A picture of the life of the early church is given to us in Acts 2:42-47.

These verses yield important keys to the phenomenal power the first century church experienced as they 

“continued steadfastly…in prayers vs. 42 NKJV).” 

These keys are: 1. prayer according to the will of God, 2. persistence, 3. fear/trust in God, 4. thanksgiving, 5. fellowship.

The first key is prayer according to the will of God. Psalm 145:18 says, 

The LORD is near to all who call upon Him, to all who call upon Him in truth. 

Perhaps this is why the prayers of Paul so often included a request that the believers received knowledge (Ephesians 1:17, Colossians 1:9). Understanding and knowledge of what God wills in any situation enables us to “call upon Him in truth” because we are praying for those things which God has promised to fulfill. On the other hand, James 4 explicitly states the results of prayer outside of God’s will. 

You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask. You ask and do not receive, because you ask amiss, that you may spend it on your pleasures. (James 4:2, 3)

Contrast this with John 17. The entire chapter is the prayer of Jesus shortly before his arrest. What a perfect and noble example of the submission of one’s will to the will of God. What a beautiful and inspiring account of prayer in complete agreement with the purposes of our heavenly Father. 

Take a fresh look at the “Lord’s Prayer” recorded in Matthew 6:9-13 as an example of this concept. Too often we take “Your will be done” as meaning we have no way of knowing what God wants to happen. Jesus said in John 14:13 

“And whatever you ask in My name, that I will do, that the Father may be glorified in the Son.”

 Implicit in this statement is that what we ask is according to God’s will. Asking in the name of Jesus Christ acknowledges that he always acted according to the will of his heavenly Father as John 14:9-11 clearly states. God has lovingly provided us with His Word, His written will. We can know what God would accomplish and because of this we have the assurance recorded in 1 John 5.

“Now this is the confidence that we have in Him, that if we ask anything according to His will, he hears us. And if we know that he hears us, whatever we ask, we know that we have the petitions that we have asked of Him. (vss. 14, 15)”

Could God say it any plainer? Prayer according to His will gets answered. The second key to powerful prayer is persistence. This is not to be confused with simple repetition. As a matter of fact, Jesus warned against mere repetition in Matthew 6:7, 8.

“And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words. Therefore, do not be like them. For your Father knows the things you have need of before you ask Him.

According to Webster’s Dictionary, to persist is “to continue in the face of some opposition.” This principle of persistence is addressed by Jesus in Luke 11. In verses 1-4, the disciples ask Jesus to teach them to pray, and Jesus responds with what is known as the “Lord’s Prayer.” Then he continues with the following illustration:

And He said to them, “Which of you shall have a friend, and go to him at midnight and say to him, ‘Friend, lend me three loaves; for a friend of mine has come to me on his journey, and I have nothing to set before him’; and he will answer from within and say, ‘Do not trouble me; the door is now shut, and my children are with me in bed; I cannot rise and give to you’? I say to you, though he will not rise and give to him because he is his friend, yet because of his persistence he will rise and give him as many as he needs. So I say to you, ask and it will be given to you; seek, and you shall find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. (Luke 11:5-10)

The parable of the unjust judge in Luke 18:1-8 is another vivid example of this principle. The church epistles also contain encouragement in this area. Ephesians 6:18 says, 

Praying with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints.”

And Colossians 4:2 reminds us to “Continue earnestly in prayer, being vigilant in it with thanksgiving.”

The third key is the fear of and trust in God. As expressed so wonderfully in Psalm 145:19, 

“He will fulfill the desires of those who fear Him; He also will hear their cry and save them.” 

Vine’s Expository Dictionary defines fear as “reverential fear of God, as a controlling motive of the life, in matters spiritual and moral, not a mere ‘fear’ of His power and righteous retribution, but a wholesome dread of displeasing Him, a ‘fear’ which banishes the terror that shrinks from His presence, and which influences the disposition and attitude of one whose circumstances are guided by trust in God, through the indwelling Spirit of God.” 

This fear is an attitude of complete reliance upon God and His power. It is an attitude, which recognizes the holiness of God and endeavors to please Him in every aspect of life. It is an attitude that whole-heartedly trusts God to bring to pass His perfect will no matter what the obstacle, no matter what the circumstance. Our Savior certainly exemplified this quality of fear in his life and ministry. Hebrews 5:7-9 says,

…in the days of His flesh, when he had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, though he was a Son, yet He learned obedience by the things which he suffered. And having been perfected, he became the author of eternal salvation to all who obey Him.

Our Lord Jesus Christ was able to minister God’s Word in the face of incredible opposition and unbelief, to face a horrible death by crucifixion, because he knew the Scriptures. He knew God’s will for his life, he feared God, and trusted in God’s ability and willingness to fulfill His promises (Mark 11:22-24). The early church had this same fear as they steadfastly prayed to God (Acts 2:43).

The fourth concept inextricably linked with prayer is that of praise and thanksgiving to God.

Yet, Holy One, you who make your home in the praises of Israel, in you our father’s put their trust, they trusted you and you rescued them; they called to you for help and they were saved, they never trusted you in vain. (Psalm 22:3-5 Jerusalem Bible)

In the Old Testament, the presence of God was in the Holy Place in the tabernacle and later in the temple. In these verses “praises” is put by the figure of speech metonymy for the sanctuary where the praises were offered, emphasizing the importance of thanksgiving when appealing to God. Philippians 4:6 encourages Christians to

Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God.” 

And Ephesians 5:20 exhorts us in 

“giving thanks always for all things to God the Father in the name of our Lord Jesus Christ.”

And look at just a few of the things for which we have to be thankful. We have salvation through Jesus Christ (Romans 10:9, 10); the righteousness of God (2 Corinthians 5:21); justification (Romans 4:25); an inheritance sealed with the gift of holy Spirit (Ephesians 1:13, 14); and citizenship in the heavenlies (Philippians 3:20). What great and glorious works God has already accomplished on our behalf! How worthy is He of our fear and trust. How much more will He do for us as we keep our hearts and minds focused on Him in praise.

The fifth element is fellowship. Hebrews 10:25 encourages us in, 

“not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another…” 

Although there are unquestionably many instances of God accomplishing great things through the prayers of individuals, the power of prayer from committed groups of believers is also present. Jesus confirmed this in Matthew 18.

“Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered in My name, I am there in the midst of them.” (Matthew 18:19, 20)

There is great power in the fellowship of believers who are united together to seek God’s will (Acts 4:23-31). Look at Paul’s request for prayer in light of this.

Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints, that I may come to you with joy by the will of God, and may be refreshed together with you. (Romans 15:30-32)

But perhaps the most compelling evidence for the idea of fellowship in prayer (and every aspect of our walk) comes through the richness of the metaphor of the body of Christ as revealed in Ephesians. For when we as believers in the Lord Jesus Christ can truly see ourselves as one body, with Christ as the head, then we can join together in prayer with singleness of purpose: the accomplishment of the will of God. This was the desire of our Lord Jesus Christ when he poured out his heart to God as recorded in John 17.

“that they all may be one, as You Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. And the glory which You gave Me I have given them, that they may be one just as We are one: I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.” (John 17:21-23)

By looking at a few examples from the book of Acts we can see how the five elements discussed were practiced by the believers, and the awesome results to the prayers of the saints

In Acts 3 and 4, Peter a John heal a lame man at the temple gate called Beautiful. Peter’s speech following this miracle resulted in many people being added to the church. But it also resulted in the arrest of Peter and John by the Jewish religious leaders, and threats to stop preaching in the name of Jesus. After their release, Peter and John returned to the believers and had a prayer meeting where they first rehearsed the will of God in His plan of salvation (vss.24-28) and that prayed,

“Now Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word, by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus.” And when they had prayed, the place where they were assembled was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness. Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common. And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all. (Acts 4:29-33)

In Acts 12, King Herod had James the brother of John killed, and Peter put in prison, intending to have him killed also after Passover. Verse 5 says that ‘constant prayer was offered to God for him by the church.” The following verses relate Peter’s release from prison by an angel from God and his reunion with believers (who were still busy praying while he was knocking on the door!). Soon after this, Herod was struck dead, and verse 24 says “But the word of God grew and multiplied.” Acts 13 and 14 recounts the first missionary journey of Paul and Barnabus. The journey started with prayer (Acts 13:1-3). The result was the light of the Word brought to the gentiles. As Acts 13:49 says, 

“…the word of the Lord was being spread throughout all the region.”

In Acts 16 Paul and Silas delivered a slave girl possessed with a spirit of divination. But this act angered her masters who profited from her bondage. They convinced the magistrates of the city to have Paul and Silas arrested, beaten and thrown into prison.

“But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were loosed.” (vss. 25, 26)

After this, the prison keeper and his family received the message of salvation and were born again (vss. 27-34). The next day Paul and Silas were released and 

“when they had seen the brethren, they encouraged them and departed.” (vs. 40)

In each account, we can see how the believers had integrated the will of God, persistence, fear and trust, thanksgiving and fellowship into their lives. How powerfully God was able to move in that day and time. May we heed the call of God’s incomparable word and make these five principles of prayer a part of our lives to the glory of God.

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by Yvette Crowell

Mundelein, Illinois

In the book of Acts there are certain activities in the believer’s lives that are documented for us because they are significant examples of how to live the Word today. In Acts, chapter 2 we read,

And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread and prayers. Then fear came upon every soul and many wonders and signs were done through the apostles. Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need. So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, praising God and having favor with all the people. And the Lord added to the church daily those who were being saved (Acts 2:42-47 NKJV)

When you look at these verses and really think about each phrase and what it meant to live that way, it tells you so much about what believers valued in life and how those values directed their behavior. For example, verses 44 and 45 state:

All who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need.

One activity in which the believers eagerly engaged was that of gracious giving. They looked upon one another and saw the beauty of their love for God; how they responded to God’s calling with true belief and loving actions bound them to one another. They knew when a need was present in each other’s lives and they did what they could to help. This is such an important key for today’s believers to understand, because it sometimes isn’t enough to pray and think that God in some mysteriously divine way will meet each and every need that arises in the lives of His people. God does meet our needs, but many times he is at work in the believers to move toward a brother in Christ in a way that will supply their lack, and bring comfort and courage.

There is a story about a little boy who was in his bed at night during a bad thunderstorm. The young boy was scared and called out to his dad for comfort. His father came into the room and took his son into his arms and said, “Don’t worry. There’s nothing to fear. God is always here with us.” “I know” said the little boy, “but right now I need someone with skin on to hold me.” In many ways that’s what you and I are when you think about it. We are God with skin on. You were made in the image of God. You carry in your spiritual character the strength, tenderness and compassion of God. He is there in you to help you give to others. This makes gracious giving an exhilarating experience!

Our attitude in giving is of crucial importance. As God our Father has shown us, our giving should be done”

1. freely (Romans 8:32b – “shall He not…freely give us all things.”)

2. lovingly and graciously (John 3:16 – “God so loved…that he gave His only begotten Son”)

3. richly (1 Timothy 6:17b – “…God , who gives us richly all things to enjoy”)

As we give, God’s wisdom can guide and direct us in our understanding of what and where to give. As we obey God’s will He will work in us “both to will and to do for His good pleasure (Philippians 2:13).” It is also encouraging to know that he enables and strengthens us “with might through His Spirit in the inner man (Ephesians 3:16b).” If we truly wish to honor God with our money and material possessions (Proverbs 3:9, 10) as we give our offerings in church and our gifts to individual believers, He will show us exactly how to do this.

Each and every one of us has been given an extremely high and holy calling. Before time began God gave is this calling. As 2 Timothy 1:9 tells us, “God…has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began.”

God has a plan and a purpose for your life today; do you know what it is? Will you spend time in prayer today asking God to show you now what you can do, where you can be a gracious giver to fulfill His purpose? What activities are you pursuing that imitate those of the first century believer in order to bring glory to God? Gracious giving is an exciting part of our Christian privileges and responsibilities.

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Chuck LaMattina

Chicago, Illinois

One of the vital New Testament experiences, in which the first century church was engaged, was witnessing to the saving power of the Lord Jesus Christ. As they boldly proclaimed the good news in word and deed, 

“the Lord added to the church daily those who were being saved (Acts 2:47 NKJV).” 

Witnessing is our privilege and responsibility too. God has “given to us the ministry” and “word of reconciliation.” (2 Corinthians 5:18, 19). Therefore each and every one of us should strive to be the best Ambassador for Christ that we can be. 

But the ultimate question is, “Why?” Why do we want to make known the gospel of Jesus Christ? A very good answer is that we love people and want to see them enter the kingdom of God. But a better answer is that we make known the gospel for the honor and glory of God. This is the only answer meaningful enough to keep you passionate about outreach when people let you down, and when times are hard.

When you search deep into the Word of God you find a God whose commitment to reconcile the world to Himself, is rooted not in His people, but in Himself alone. God’s passion to save people and bring them to eternal glory springs not from the shallow soil of our worthiness, but from the infinite depth of His own. Over and over again in the Bible God says that what He does, He does for His own name’s sake. God delights to make His name known, to bring honor and glory to His person. God desires for His glory to be publicly known. When God does something for His name sake, He does it to advance His reputation so that people might see the kind of God He is and trust in Him (Psalm 9:10).

When Jesus Christ taught his disciples to pray, how did he begin? He began by saying, “Our Father in heaven, Hallowed be Your name (Matthew 6:9, 10).”  In this simple prayer Jesus teaches us that that the goal of all our prayers and all our actions is the glory of God (Matthew 5:13-16).

In 1 Samuel 12 we have story that reveals to us what ultimately motivates God to have mercy on sinners. In the context, the days of the judges are over and everyone is doing what is right in his own eyes. The land is full of chaos and the people call out for the prophet Samuel to give them a king (I Sam. 8:7). This upsets Samuel so he goes to God and God tells him to do as they ask for they have not rejected Samuel but God. Only the people should know their wickedness in doing this. Samuel does what God says and tells the people of their terrible wickedness (12:17-19). After the people have been brought to fear and repentance, then comes the good news:

“Do not fear…For the LORD will not forsake His people, for His great name’s sake, because it has pleased the LORD to make you His people.” (12:20, 22)

This is the heart of the gospel! Even though people sin and sin greatly, nevertheless there is hope, because God will not cast away His people. And the ultimate reason why God will not abandon His people is “for His great name’s sake.” The deepest reason that God gives for His commitment to His people is His prior commitment to the honor and glory of His name. God was pleased to make Israel His people in such an intimate manner that His name is at stake in their destiny. Therefore, for the reputation and honor and glory of His name, God will not cast away His people! Yes, love and mercy motivate God, but a deeper motivation is His glory.

God chose Israel so that they would bring glory to His name. In Isaiah 43:21 God says,

“This people I have formed for Myself; they shall declare My praise.”

In 2 Samuel, David reveals why God redeemed Israel from Egypt and gave them the Promised Land.

And who is like Your people, like Israel, the one nation on the earth who God went to redeem for Himself as a people, to make for Himself a name…(7:23)1

In other words, God brought Israel out of Egypt by great and mighty works, to make Himself a name, to give Himself a great reputation. In Exodus 9 God reveals why He didn’t just cut Pharaoh down in one swift blow for his stubbornness. He says,

But indeed for this purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth. (vs. 16 – see also Romans 9:17)2

The goal of Israel’s deliverance from Egypt (besides their freedom and other spiritual blessings) was to demonstrate to the world the awesome power of God that His name might be glorified and His reputation magnified!

In the New Testament, the church is the continuation of the people of God and so Peter declares,

But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light. (1 Peter 2:9)3

God’s primary motivation in all His works is the honor of His holy name. His love and mercy to people are rooted in the infinite worth of His reputation. That’s why God’s people are secure in His love.  

It was for God’s reputation, His name, that Jesus Christ devotedly and passionately taught, ministered and died. The honor of God burned in Christ’s heart! In John 5:43 Jesus said he came to minister in his Father’s name. All of his great works were done in his Father’s name (John 10:25). In his High Priestly prayer in John 17 Jesus said that he had manifested God’s name (vs.6), had declared it, and would continue to declare it (vs. 26). The whole ministry of Jesus Christ was essentially to reveal and honor and bring glory to the name of God, especially in his final sacrifice. Here’s what he said in Jon 12:

“Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? But for this purpose I came to this hour. Father, glorify Your name” Then a voice came from heaven, saying, “I have both glorified it and will glorify it again.” (vs. 27, 28)

Christ’s death on the cross vindicated God’s name, or cleared His reputation from every accusation of unrighteousness in His forgiveness of sinners.4

The glory of God motivated Jesus Christ to serve and it motivated the apostle Paul as well. In Romans 1, Paul says,

Through Him we have received grace and apostleship for obedience to the faith among all nations for His name (vs. 6).

Jesus Christ commissioned Paul as an apostle for the sake of his name.5 When the good news is made known, when the name of Jesus Christ is honored, when people confess him as Lord, ultimately the name of God is glorified! As Philippians 2:11 declares,

… that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

The honor of Jesus Christ, which ultimately led to the honor and glory of the name of God, is what burned in the heart of Paul. This is what motivated him to make know the good news, no matter what it took, no matter how much he had to endure.

The only thing that will keep us constantly motivated to proclaim the good news of Jesus Christ and the kingdom of God is the knowledge that every saved individual brings glory to the name of God! Love for people is a great motivation, but it’s not great enough. Sooner or later your love will falter and people will frustrate and disappoint you. There is nothing worthy enough in other people to keep your passion for outreach hot. But there is everything worthy in the name of God!

Our God is pursuing with omnipotent delight a worldwide campaign of gathering a people from all nations for the honor and glory of His name. God’s omnipotent and faithful commitment to His name, His fame, His reputation, is over us and all that we endeavor to do. Therefore, expect great things from God and attempt great things for God! As we go forth lovingly and boldly proclaiming the good news God will work along with us for His name’s sake. His name will not be profaned forever. 

How beautiful upon the mountains are the feet of him who brings good news ,who proclaims peace, who bring glad tidings of good things, who proclaims salvation, who says to Zion, “Your God reigns!” (Is. 52:7)

Let us steadfastly commit ourselves to making known the good news for the honor and glory of God.

Footnotes

1.  See also Isaiah 48:9-11; 63:12-14; Psalm 106:7,8; Nehemiah 9:10; Ezekiel 20:9; 36:20-23; 39:25Daniel 9:15

2.  One of the effects of God’s zeal for His name was the salvation of Rahab. Joshua 2:8-14

3.  See also Ephesians 1:5, 6, 12

4.  Romans 3:25, 26

5.  Acts 9:16

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by Chuck LaMattina

Chicago, Illinois

Nineteen Eighty-four is a novel by George Orwell that tells the story of a world where the ruling authority known as “Big Brother” seeks to control the thoughts and actions of every citizen. In my opinion, this once futuristic novel describes much of our society today. I do not live under a totalitarian government with strict censorship, but it can be asserted that the media and advertising agencies are effectively controlling or at least strongly influencing, how people think and live. From presidential elections to financial decisions to life style choices, millions of people are drifting along through life, allowing their thoughts and actions to be manipulated by the mass media.

Experts on the art of persuasion report that media techniques have developed to the point that someone with skill and determination can manipulate the masses in any way he may wish. This manipulation however is not limited to those who are not Christians. According to pollster George Barna the moral principals and actual practices of most Christians aren’t much different from those of non-Christians. This means that too many Christians have the same fears, desires, and values in life as the non-Christian, and they reap the same worldly fruit. Far too many Christians are unaware of any way of thinking or living other than that of the secular culture that bombards them with its fears and ideals. But there is another way of thinking and living! In Romans 12:2, the word of God declares:

Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God (NKJV).

Here’s how some other translations have put it:

Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is – his good, pleasing and perfect will (NIV).

Do not conform yourself to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect (NAB).

Do not be conformed to this world (this age), [fashioned after and adapted to its external, superficial customs], but be transformed (changed) by the [entire] renewal of your mind [by its new ideals and its new attitude], so that you may prove for yourselves] what is the good and acceptable and perfect will of God…(Amplified Bible).

Don’t let the world around you squeeze you into its own mold, but let God remake you so that your whole attitude of mind is changed (J.B. Phillips).

Don’t become so well adjusted to your culture that you fit into it without even thinking. Instead focus your attention on God. You’ll be changed from the inside out. (The Message)

I think you get the point! Our lost world has its values and standards, its certain ways of thinking and doing things and we must not allow ourselves to be manipulated by these things. We need to break out of the world’s “world view” and take on God’s “world view.” If we do, our lives will be dramatically changed for the better.

The phrase “do not be conformed” is translated from the Greek word suschematizo. It means to be molded or squeezed into a form. In other words we are not to be manipulated or pressured into thinking and thus living like the unbelieving world around us. Rather we are to allow ourselves to be transformed by the renewing of our mind to the Word of God.

The word “transformed” translates the Greek word metamorphoomai. The English word metamorphosis comes from this word. It means to undergo a radical change in composition or in character; to go from one form of life to another, like a caterpillar becoming a butterfly. That’s the kind of dramatic change we can experience in life! 

As followers of Christ we must no longer continue in the thinking patterns and practices of a sinful world. Ephesians 4:17 says,

This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind…

The phrase “futility of their mind” describes the vain, empty or fruitless thinking and living of those whose thought patterns are void of the knowledge of God. That’s why we are exhorted to,

 “be renewed in the spirit of your mind,”

so that we can put off an old fruitless way of life and put on a new fruitful one.

Here is a profound truth: Ideas have consequences. What we truly believe in our hearts, we live out in our lives. Having a godly frame of mind, leading to a godly worldview and godly actions, makes all difference in living a spiritually fruitful life. And we want our lives to be full of blessed spiritual fruit The Bible says that,

the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness and self-control (Galatians 5:22). 

These are the virtues that will characterize the life of a believer whose mind is renewed. These are the virtues that will enable us to bring glory to God, as we become more and more like Christ.  Let’s not let “Big Brother” or the worldly news media control our lives, manipulating us to think and live as the rest of the world does. Let’s allow the Word of our Father to permeate our hearts so that we can be transformed and, 

“prove what is the good and acceptable and perfect will of God.”

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by Marilee LaMattina

Chicago, Illinois

Our culture today is awash in a sea of “isms”: pluralism, moral relativism, modernism, post-modernism, and so on.  What do they all mean? All of these terms refer to one’s basic philosophical viewpoint or worldview.  Simply put, your worldview is comprised of your basic beliefs that guide your everyday life and actions. Any worldview can be analyzed by how it answers three basic questions:

1. Who am I and how did I get here? 

2. What’s gone wrong with this world? 

3. What can we do to fix it?

For the Christian, the answers to the above questions, in order, would be: Creation, the Fall, Salvation.  

But when many other people are asked these questions they offer no real answers.  Too many people have a disjointed, confused worldview.  They’ve never stopped to examine why they believe what they believe. Their beliefs are a hodgepodge of ideas gleaned from traditions passed on by their parents, or something a science teacher taught them years ago, or yesterday’s Oprah show, or the latest advice from the most recent self-help bestseller. But the way we act is directly related to the way we think.  If our minds are cloudy and fragmented with bits and pieces of contradictory thoughts, our lives will be just as confused.

All these varying worldviews come down to a basic question, “Who makes the rules?” A Biblical worldview demands that we accept the Bible as the absolute and final authority for truth and practice (what we do in response to that truth). The apostle Paul wrote:

All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. (2 Timothy 3:16 NKJV).

The problem however is that many people don’t accept the Bible as God’s absolute standard for how to live this life He created. Instead, they believe that what is true and right at any given time depends upon the myriad, complex circumstances at that moment.  Each person decides what’s true and moral for them at the time based on their unique experiences, viewpoints, and emotions. This is called moral relativism and it’s probably the prevailing philosophy for most of your neighbors and co-workers. It’s certainly the dominant worldview in media and music today. 

 In this philosophy ethical decisions are made based on emotions and not on any sense of an absolute standard of right and wrong.  That’s why you’ll often hear statements such as, “I don’t personally think abortion is right, but I’d never want to impose my values onto someone else.”

God, in contrast, clearly lays out a right path, which leads to life and a wrong path, which leads to death (Deuteronomy 30). When people reject God’s Word and make up their own rules, physical and moral chaos result.  As believers in the Lord Jesus Christ, we are called to develop a Biblical worldview. We are to view every area of life through the focus of the Bible. The apostle Peter tells us that,

{God} has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue. (2 Peter 1:3).

As we make the Bible the focus of all of our thinking and decisions, as we make Christ the Lord of all aspects of our life, our worldview will be unified, not fragmented. The result will be wholeness in all our thinking and living.

So how does one develop this Biblical worldview? Since God’s Word covers all that we need to know pertaining to life and godliness, the Bible itself gives us the curriculum to follow. This curriculum can be divided into five major points:

1. Love God 

2. Abide in His Word 

3. Renew your mind and be transformed 

4. Meditate on His Word 

5. Act!

Let’s look at each of these individually. First, Deuteronomy 6:4 gives us the command about loving God. It states: 

“Love the Lord your God with all your heart, with all your soul, and with all your strength.” 

Jesus, in Mark 12:30, when quoting this verse, adds the word “mind.”  In short, every fiber of our being is to be dedicated to loving God.

Second, we are to abide in God’s Word (John 8:31, 32).  Abiding implies continually studying the Bible, and thinking and acting according to its truths (Psalm 1).

The third part of developing a biblical worldview is to have our minds renewed by the Word of God.  Romans 12: 1,2 commands us to 

“be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.”  

God calls us away from conformity to the world around us and toward a new way of thinking. We are to control what we think about as the following verses from 2 Corinthians make clear.

For the weapons of our warfare are not carnal but mighty in God for puling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ. (2 Corinthians 10:4,5)

When Paul wrote these words, he was surrounded by a culture every bit as secular and ungodly as today. He described the act of controlling and renewing our minds as an act of warfare, a “pulling down of strongholds.” Indeed, we are in a spiritual battle and we win or lose that battle in our minds.  We need to train ourselves to think biblically just as vigorously as a soldier trains for a physical battle. Time spent in Bible reading and prayer sharpens our defenses against the lies of the adversary.

Fourth, we are to meditate on God’s Word and let our minds dwell on the truths of the Bible (Psalm 119:15, 97). Finally, we’re called to act! We are to share and defend the truth (1 Peter 3:15). Our lives are to be light and salt to a world drowning in darkness and confusion.

But be doers of the word, and not hearers only, deceiving yourselves. (James 1:22)

In every action we take, every word we speak, we either advance Satan’s grip or we show people a glimpse of the kingdom of God and His delivering power.  Christianity cannot be reduced to one segment of our lives such as our daily Bible reading or Sunday church service. Being a Christian means to see everything through a Biblical lens.  As we sharpen our focus and make every decision based on the absolute standards of the Bible, we’ll realize that having a Biblical worldview is the ultimate reality.

Suggested Bibliography for further study

Arrington, Lael, Worldproofing Your Kids, Crossway Books, Wheaton IL, 1997.

Gill, David, The Opening of the Christian Mind,  InterVarsity Press, Downers Grove,  IL, 1989.     

Colson, Charles,   How Shall We Now Live? Tyndale House, Wheaton IL,1999.

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by Janice Madsen

Wilmette, Illinois

To be like Christ. That should be our goal as believers. But becoming like Christ is neither easy, quick or natural. It is a goal that is impossible for us to achieve on our own. But we can become more like Christ through the power of God’s Spirit within us. A continual and progressive transformation can take place in our lives, making us more and more like Christ, as we allow our minds to be renewed by the Word of God, and let the power of His Spirit work within us.  Scripture sections such as Romans 12:1, 2 and 2 Corinthians 3:18) make this clear:

I beseech you, therefore, brethren by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.  And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God (Rom. 12:1-2).

But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord (II Cor. 3:18).

Many of the character traits that show that we are becoming more like Christ can be found in Galatians 5:22, 23 where the “fruit of the Spirit” is described.

But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control.

This nine-fold fruit springs from our new nature (the gift of the Spirit) as we walk according to God’s Word. The last Christ-like character trait mentioned, self-control, is the focus of this article.

Many of the aspects of our Christian walk can be summed up in the concept of self-control.  It is this virtue that gives us victory over worldly thinking and fleshly desires. Do I indulge my desires, appetites and emotions? Or do I walk by the Spirit (Galatians 5:16; Romans 8:5, 12, 13), allowing God to work His good will in my life? Anyone, believer or unbeliever, can discipline his mind and body to obtain certain goals. Athletes do it all the time. But we as believers want more than temporary success in the earthly realm. We are after a spiritual and eternal prize (1 Corinthians 9:24-27).

Self-control is not an end in itself. It is a condition of the heart to seek God’s will and not our own. The believer who is nourished by the written Word of God and is inspired by God’s Spirit can manifest the fruit of the Spirit and realize self-control.

Two accounts in the Bible come to mind when I think of men of God who operated self-control. First, consider Paul in Acts 16:16-18.

Now it happened as we went to prayer, that a certain slave girl possessed with a spirit of divination met us, who brought her masters much profit by fortune-telling. This girl followed Paul and us, and cried out, saying, “These men are the servants of the Most High God, who proclaim to us the way of salvation.” And this she did for many days. But Paul, greatly annoyed, turned and said to the spirit, "I command you in the name of Jesus Christ to come out of her.” And he came out that very hour.

Imagine Paul being plagued by this girl for many days! The Greek word for “greatly annoyed” is also translated as grieved or greatly disturbed. I’m sure that Paul was itching to act. It would have been perfectly understandable, only human, for Paul to rebuke this girl much sooner than he did. But he waited. By the power of God’s Spirit within him he controlled his impulses and emotions and chose to wait for God’s guidance. We can have this self-control also. We must believe that God will give us the knowledge and wisdom to handle any situation we are in. What freedom this brings to our lives! We no longer have to be slaves to our emotions. We can walk by the Spirit having God’s divine love and power.

In the gospel of John (11:1-45) we have the account of Jesus raising Lazarus from the dead. Verse six reads:

So, when He [Jesus] heard that he [Lazarus] was sick, He stayed two more days in the place where He was.

Verse 3 of John 11, told us that Jesus loved Lazarus. Jesus and Lazarus shared a deep and affectionate friendship. I’m sure that Jesus was desperate to go and minister to Lazarus. But instead of running off to help his friend, he waited. Jesus must have truly trusted his Father. He knew that God’s timing is always perfect. As a result of Jesus’ obedience, an awesome demonstration of God’s grace, love and power took place in Lazarus’ being raised from the dead. And perhaps Jesus was comforted by this miracle as he looked toward the day when God would raise him up from the dead.

We also must learn to trust God like this and self-control is a major key to our success in doing so. Self-control is one of the greatest qualities that can characterize our lives. It is a powerful spiritual virtue that can help us become more like Christ.

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by Chuck LaMattina

Chicago, Illinois

A few years ago I talked with a Hindu swami about how Hinduism helps one to overcome life’s trials and to grow spiritually as compared with Christianity. The swami told me that the Hindu cleanses himself and overcomes life’s negative effects through the practice of meditation. The goal is to completely empty the mind of all thoughts. When this occurs (how I don’t know, because when you finally realize that your mind is free of all thoughts, you have just had one!) you have overcome negative forces in your life. In response I said that Christians are called to meditation too. But we are not to empty our minds of all thought, rather we are to fill our minds with the living and powerful Word of God.

The art and practice of biblical meditation plays a very important part in our being transformed by the renewing of our minds (Romans 12:2).  Before Joshua led the people of Israel into the Promised Land, God instructed him on how to insure his success saying:

This book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. (Joshua 1:8 NKJV)

Meditating on the Scriptures would instruct Joshua in the will of God and help him to prosper and succeed in achieving God’s purpose for his life. Meditation is presented in the Bible as an act of worship where we honor God by thinking carefully on His Word in order to live it out fully in our lives. Rather than being some kind of mystical escape mechanism where we pretend to empty our minds and free ourselves of life’s negative forces, Christian meditation brings about spiritual renewal and encouragement so that we can serve God, as well as deal with all the demands of life. Biblical meditation is where we think about God and Christ giving them honor and glory. It is also carefully and diligently thinking through biblical commands and instructions that we may do them.

The focus or object of our meditation is made clear by looking at several sections of Scripture. Most references to meditating, center on the Word of God, as these two examples show.

Blessed is the man…[whose] delight is in the law of the Lord, and in His law he meditates day and night. He shall be like a tree planted by the rivers of water, that brings forth its fruit in its season, whose leaf also shall not wither; and whatever he does shall prosper. (Psalm 1:1-3)

Oh, how I love Your law! It is my meditation all the day. You, through Your commandments, make me wiser than my enemies (Psalm 119:97, 98)

These Scriptures show us that our minds are not to be blank slates, they are to be filled with the Word of God. The result will be great spiritual fruit and godly wisdom. Scripture also calls us to ponder the great works of our God. Again the Psalms proclaim:

I will remember the works of the Lord; surely I will remember Your wonders of old. I will also meditate on all Your work, and talk of all your deeds. (Psalm 77:11, 12)

I will meditate on the glorious splendor of Your majesty, and on Your wondrous works. (Psalm 145:5)

As we think about the great works of God our hearts will automatically fill with awe and wonder at the wisdom and power of our God. The result will be worship. Psalm 8 declares:

When I consider Your heavens, the work of Your fingers, the moon and the stars, which You have ordained. What is man that You are mindful of him, and the son of man that You visit him?

O Lord, our Lord, how excellent is Your name in all the earth! (Psalm 8:3,4,9)

But not only are the works of God in nature to be thought about, we need to meditate on His great miracles and works of spiritual deliverance. In Romans 8:31 and 32 the apostle Paul wrote:

What then shall we say to these things? If God is for us, who can be against us? He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?

As our minds focus on the greatest work of God, our deliverance from the power and penalty of sin through the sacrifice of Christ, we strengthen our hearts to believe in God for further blessings of His grace. Rehearsing the records of God’s power in behalf of His people will cause our confidence and trust in God to grow. The loftiest objects of our meditation however is God Himself and His Son, Jesus Christ. David, in Psalm 63 wrote:

When I remember You on my bed, I meditate on You in the night watches. Because You have been my help; therefore in the shadow of Your wings I will rejoice. (vss. 6,7)

After Israel was redeemed from slavery in Egypt, Moses sang:

Who is like You, O LORD among the gods? Who is like You, glorious in holiness, fearful in praises, doing wonders?

When we take time to think about God Himself, His holiness, His power, His righteousness, mercy, wisdom, knowledge and love, these awe inspiring truths will inspire us to greater faith, worship and service. In Colossians 3, the apostle Paul encourages us to greater spiritual growth by saying:

If then you were raised with Christ, seek those things which are above, where Christ is sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you died and your life is hidden with Christ in God. When Christ who is our life appears, then you also will appear with Him in glory. (vss. 1-4)

To set our minds on things above means to think about the blessings and privilege we have because of our union with Jesus Christ. Therefore we are to focus on him as our righteousness, our wisdom, our justification, our strength and our sure and certain hope of glory! How wonderfully our lives would enhanced if we practiced the principle of biblical meditation.

Let me encourage you to make time every day to meditate on the things of God. Read the Bible and when you come to a section that brings you comfort and hope or challenges you to change your attitudes and actions, take  the time to think through what you are reading. Let it digest in the depth of your soul. Jeremiah said:

Your words were found, and I ate them, and Your word was to me the joy and rejoicing of my heart (Jeremiah 15:16)

  Ask God to show you how you can apply what you have learned, and then do so as soon as possible to reinforce the truth you have learned.

Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of a good report, if there is any virtue and if there is anything praiseworthy – meditate on these things. The things which you have learned and received and heard and saw in me, these do, and the God of peace will be with you. (Philippians 4:8, 9)

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By Richie Temple

Cary, North Carolina

If there is one thing that the history of the twentieth century has taught us it is that ideas matter.  The two most destructive forces of this century – Nazism and Communism – were both based on fundamental ideas and corresponding world-views that guided and controlled the thoughts and actions of the leaders and followers of those movements.  In each case it can be plausibly argued that these ideologies – which were in effect secular religions - came into existence and gained popularity because of a spiritual vacuum that existed due to the failure of the Christian societies in which they took hold to practice biblical Christianity.  The result was untold suffering and horror for many, many millions of people, including some 150 million dead.  Far from being a century of progress, the 20th century was, by far, the most destructive century in the history of mankind.   

Of course, in another sense there has been great progress in this century.  But much depends on how we define progress.  If we speak of progress in science, technology, or even, in gaining human or civil rights, there has been undeniable progress in this century – especially in the last 50 years.  But if we are speaking of moral or spiritual progress – based on biblical standards of becoming Christ-like – the last century has been amongst the worst in history.  

Here, then, we come to the crucial issue of world-view: by whose world-view, or standards, do we judge progress?  Do we judge by God’s standards? Or, do we judge by the standards of other religions? Or, do we judge by the standards of modern scientific and secular man? 

Of course, for Christians the answer is obvious: we judge by God’s standards as recorded in the Bible.  Nevertheless, it is useful to put matters in historical perspective in order to understand the issue of world-view from a biblical point of view. Throughout history there have been three basic ways of looking at the meaning of history and the meaning of life. In other words, there have been three basic world-views.  As a history teacher I usually begin my history classes by explaining these different ‘philosophies of history’ to my students so as to add relevance to what we’re studying.  Although there is often overlap of these world-views in practice, it is still useful to look at each of them on their own merits. We can list them as follows:

1. The Judeo-Christian, or monotheistic, concept of history.   This concept of history as taught in the Bible declares that a sovereign, loving, and personal God created the world.  It was created with a specific purpose in mind and is being guided to the fulfillment of that purpose by that same God.  This view includes the ideas that man was created in God’s image, that man is responsible to God for living in accordance with God’s will, and that man will one day give an account of himself to God at the final judgment.  In this view the world was created good but was corrupted by sin – from which all the problems of mankind have stemmed.   However, a time is coming when God will rectify this situation, and it is toward this specific point in time that all history is moving.   

2. The mythological, or polytheistic, view of history.  This is characterized by ancient Greco-Roman, Oriental, or even, Barbarian mythologies. It includes not only the religious ideas of the Greeks, Romans, Egyptians, Sumerians, Norse, and Celts, but also, the Indians of the Americas and so on.  From a biblical perspective this view of history is a perversion or degradation of the biblical view and one can see many forms of it in the biblical accounts of both the Old and New Testaments.  One need only compare the different creation accounts of antiquity with the biblical view to see the glaring differences.  The gods of mythology were, in effect, made in the image of sinful man.  They had human characteristics and were constantly in competition with each other.  They were often capricious, could be placated or manipulated by people, and, they were no clearer on the meaning of life than your average person today.  In this view of life, history is not going anywhere and the best one can do is to hope that the real and immortal ‘self’ or ‘soul’ will ‘escape’ to some outer realm of ‘eternity’ – or something similar - at death.  From this view comes our modern new age movement – perhaps in combination with number 3 below – as well as all forms of magic, astrology, eastern religions, and, unfortunately, much that has been mixed into many present-day forms of Christianity as well.

3. The evolutionary, or atheistic, view of history. This began in the mid 19th century with the publication of The Origin of Species by Charles Darwin, though it had some precursors in other forms in earlier years.  This view of history – as seen from a purely scientific point of view - is based on the ideas that life and the universe have come about by accident and, therefore, with no specific or guiding purpose in mind.  Evolution simply progresses through natural selection and the result is the survival of the fittest.   It is this view of history that is the most influential in educational and academic circles today.  But, it should be firmly noted that the two most destructive forces of our century – Nazism and Communism – were specifically based on the evolutionary view of history.  And, it is difficult to disagree that if this world-view is correct then the view, “let us eat and drink for tomorrow we die” – i.e., hedonism - is logically a valid option for life.  If evolution in its atheistic form is true, then on what possible basis can any moral or ethical system be built or justified?  The only valid outcome of such an evolutionary view is moral relativism - any opinion about ethical values is of no more validity than any other opinion since, without a God, there are no absolute moral standards at all.    

The Christian World-View

The Christian world-view as presented in the New Testament contrasts sharply with the mythological, evolutionary, and even, traditional institutional Christian views.  It is based on the Jewish conception of the two ages that was taken up and expanded on by Christ and his disciples. According to the New Testament, the present age, running from Adam to Christ, is marked by sin, evil, and death.  In fact, the present age is not only characterized as evil and controlled by “the god of this age,” but it is also in the process of “passing away.”  In contrast, the future age – the age of the kingdom of God – is marked by glory, honor, and immortality.   It will be manifested in all its glory at Christ’s return, but, it is already at work in this present age by the power of God’s Spirit – the first installment of that coming age.  

The New Testament envisions no hope for permanent peace in this age, or, of a restoration of this world apart from God’s redemptive work in Christ.  From the New Testament perspective, the only hope for individuals, or for the created world as a whole, is what God accomplishes in Christ.  This truth is set forth clearly in Paul’s Letter to the Ephesians:

Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenlies with every spiritual blessing in Christ.  For he chose us in him before the creation of the world to be holy and blameless in his sight. In love, he predestined us to be adopted as his sons though Jesus Christ, in accordance with his pleasure and will – to the praise of his glorious grace, which he has freely given us in the one he loves.  

In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace that the he lavished on us with all wisdom and understanding.  And he made known to us the mystery of his will according to his good pleasure which he purposed in Christ, to be put into effect when the times will have reached their fulfillment – to bring all things in heaven and on earth together under one head, even Christ (Eph. 1:3-10).

The believer’s proper response to God’s grace in Christ is to live according to the new standards, goals, and mind-set of all that God has, is, and will accomplish in Christ.  These truths are set forth clearly in Romans chapter 12 and II Corinthians 3:

Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God – this is your spiritual act of worship.  Do not conform any longer to the pattern of this world [age], but be transformed by the renewing of your mind.  Then you will be able to test and approve [discern, ascertain] what God’s will is – his good, pleasing and perfect will (Rom. 12:1-2 NIV).

And we, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit. 

The perspective of these verses is based on the truth that “in Christ” the Christian believer has already entered into the blessings of the age to come - even while still continuing live amidst the sin, decay, and mortality of this present evil age.  This new mode of life, outlook, and living - in Christ - is “counter-culture” to the worldly standards of this age. Believers are moving to towards a known destination and goal – the glory that will be revealed at Christ’s return (Rom. 8:18-25).  Therefore, we are to renew our minds to this truth and be transformed by the power of God’s Spirit within us.  This is the goal of the Christian life – to become like Christ!  The process of glorification begins in this age, through the renewed mind walk and transforming power of God’s Spirit.  But, it will only be completed in all its glory at Christ’s return.

The Mind-Set of the Believer

For those who are now in Christ there is a new life, a new world-view of life, and a new way of living life. The old ways of living, thinking, and acting are said to be “in Adam” or “in the flesh”.  But these have been superceded by a new mode of existence “in Christ” or “in the Spirit.”  Therefore we are to set our minds on the things of the Spirit and to walk, or live, according to the Spirit. Paul’s Letters to the Romans and Galatians set forth this mode of life in Christ and the corresponding mind-set of the believer:

Therefore there is now no condemnation for those who are in Christ Jesus.  For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and death.

For what the Law could not do, weak as it was through the flesh, God did: sending his own Son in the likeness of sinful flesh and as a sin offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to flesh but according to the Spirit.

For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit.   

For the mind set on the flesh is death, but the mind set on the Spirit is life and peace (Rom. 8:1-6 NASB; cf. Gal. 5:16-23).  

As Christian believers we must keep our eyes on the goal of becoming like Christ both in this life and, ultimately, in the life to come.  As we do this we will walk according to the Spirit and be transformed by the renewing of our minds to be like Christ.  Apart from Christ there is no hope for this world and we must not allow ourselves to be caught up into its false beliefs, standards, and goals.   Let us keep our minds set on the Christ-like life and live according to the Spirit.  As we do so, we will reap the matchless benefits of “life and peace.”

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By Chuck LaMattina

Chicago, Illinois

Nothing brings about greater satisfaction in life than being totally devoted to God.  Nothing is as enriching, as a true and vital relationship with our Heavenly Father.  For us as Christians, being totally devoted to God is the essence of life.  When we offer ourselves as a living sacrifice we experience fullness of life.

I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.

And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God (Rom. 12:1-2; all Scripture citations are from the NKJV).

This is what God desires: our full devotion to Him.  In the process we are able to experience the good will of God.  We can then be transformed, enabled to experience real life.

But we will never make a full offering of ourselves to God unless we learn to fear Him.  We may make attempts to sacrifice parts of our lives, we may make attempts to have our mind renewed in order to escape a problem, but without a deep and profound reverence for God, there will be no full sacrifice.

The fear of God begins with a feeling of dread or terror over judgment for sin (e.g. Ex. 20:18-20).  Sin must be dealt with.  If society has the right to punish criminals, if countries have the right to execute traitors, then surely God has the right to let men suffer the consequences of their rebelliousness.

But the fear of God must not end there.  True godly fear should soon turn into a deep and profound reverence and respect and awe of God because of what He has done with the problem of sin.  God has righteously and mercifully dealt with sin.

If you LORD should mark iniquities, O Lord, who could stand?  But there is forgiveness with You, That you may be feared (Psalm 130:3-4).

God has dealt with the problem of sin, not by letting all of us suffer its consequences, but by delivering us from our unrighteousness.

For He [God] made him [Christ] who knew no sin to be sin for us, that we might become the righteousness of God in Him (II Cor. 5: 21).

For when we were still without strength, in due time Christ died for the ungodly. 

For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die.

But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.

Much more then, having now been justified by His blood, we shall be saved from wrath through Him.

For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.

And not only that, but we also rejoice in god through our Lord Jesus Christ, through whom we have now received the reconciliation (Rom. 5:6-11).

Mercifully and with complete righteousness, God placed the sins of the whole world on the Lord Jesus Christ. Christ lived in perfect obedience to God, then died for our sins to bring honor to God and to save our lives. In Jesus Christ we are saved wrath and saved, or made whole, in Christ. In what God has accomplished through our Lord Jesus Christ we can again reign in life.

For if by the one man’s [Adam’s] offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ (Rom 5:17).

We can again experience life as it was meant to be lived; we can again live life with God.

Mankind was originally created to bear the image of God, to be the exact representation of His glorious life.  Mankind, originally, (in Adam and Eve) was God’s greatest masterpiece.  The greatest thing God could do to show His “God-head” was to create a race of “god-like” creatures.  This is what he did in Adam and Eve.  But man rebelled.

God was extremely clear as to what the consequences were to be if man disobeyed  - death.  But Adam went for the forbidden fruit.  God would have been legally right to let man suffer the penalty for sin.  Bu His mercy compelled Him to redeem His creation.  So justice and mercy collided at the cross of Christ.  As 2 Corinthians declares, Christ became sin for us, so we could become the righteousness of God and again bear His awesome image in all of its fullness.

Who would not fear such a God?  Who would not stand in awe of such righteousness, such compassion, and love?  Who would not fear to once again bring honor and shame to His name?  Only a fool!

Coming now to the New Testament, we see that the discovery of the new life we Christians have in Christ leads to recovery of the fear of God.

Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. 

And they continued in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers.  

Then fear came upon every soul, and many wonders and signs were done through the apostles (Acts 2:41-43).

On the day of Pentecost, fifty days after the resurrection of the Lord Jesus Christ, the gift of holy spirit was poured out upon those who believed in Christ.  The apostles manifested the spirit of God, speaking in tongues the wonderful works of God.  People gathered together to see what was going on and Peter preached to them of the deliverance God was offering them in Christ.  Those who accepted his word devoted themselves to learning and experiencing their new life.  As they did, fear came upon every soul and miracles happened.

When believers had their eyes opened to see what they had been saved from and the glorious life to which they were called, they stood in fear, or awe of God.  They realized the foolishness and stupidity of trying to live life outside God’s will.  And they feared God who had in His mercy regained life for them through Christ.  The result of their fear is summarized in the remaining verses of Acts 2.

Then fear came upon every soul, and many wonders and signs were done though the apostles.  

Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need.  

So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, praising God and having favor with all the people.  

And the Lord added to the church daily those who were being saved (Acts 2:43-47).

Soon though, persecution hit the church.  The thief, Satan, attempted to rob believers of their new relationship with God.  The leaders of the church were hounded and threatened for teaching in the name of Jesus Christ.  Within the church there were some who lied about their love for God, and a man by the name of Saul sought to capture and kill or imprison the believers.  But the power of God was manifested and believers stood their ground and even Saul was converted, having been witnessed to by the Lord Jesus Christ himself!  The result of all of this is summarized in Acts chapter 9.

Then the churches throughout all Judea, Galilee, and Samaria had peace and were edified.  And walking in the fear of the Lord and in the comfort of the Holy Spirit they were multiplied (Acts 9:31).

Walking in the fear of the Lord and in the comfort of the holy spirit the church flourished!  To walk in the fear of the Lord is to think and act only from the principle of being devoted to God.  It is to live by God’s will alone.  The comfort of the holy spirit is associated with walking in the fear of the Lord.  We so often strive after the comfort of the holy spirit, the fruit that it can bring to our life.  But without respect for God, without doing His will (i.e., walking in the fear of the Lord) there is no comfort.

We have been called to obtain the glory of the Lord Jesus Christ.  We are called to make known the glory of our Father God.  How are we doing?  Are we experiencing the comfort of the holy spirit?  Is the church multiplying?

Therefore we make it our aim, whether present or absent, to be well pleasing to Him.  

For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.  

Knowing, therefore, the terror of the Lord, we persuade men … (II Cor. 5:9-11a).

All of us will stand before the judgment seat of Christ.  All of us!  Have we been well pleasing to him?  Have we brought honor to his name and to the name of our God?  Have we manifested the life that has been so graciously given to us?  Do we want to forfeit joy in the presence of the Lord?  Knowing, therefore, the terror (or fear) of the Lord we should persuade and encourage our brothers and sisters in Christ to do the will of God.

We have been redeemed, saved from the wrath of God that will come upon the ungodly.  The Bible tells us that we were once darkness, but now we are light in the Lord.  Why should we who are redeemed live like we are still bound by sin?

Do not be unequally yoked together with unbelievers.  For what fellowship has righteousness with lawlessness?  And what communion has light with darkness?

And what accord has Christ with Belial?  Or what part has a believer with an unbeliever?  

And what agreement has the temple of God with idols?  For you are the temple of the living God.  As God has said: “I will dwell in them and walk among them, I will be their God, And they shall be my people.”

Therefore, “Come out from among them and be separate, says the Lord.  Do not touch what is unclean, and I will receive you.”

“I will be a Father to you, and you shall be My sons and daughters, says the LORD almighty.”

Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord (2 Cor. 6:14-7:1).

The Scriptures are so clear.  Since we are now the temple of the living God, since we have His life in us, His holiness, let us bring this holiness, this life to perfection.  Let us manifest and experience all that God has made us in Christ, in the fear of God.  Let us live in His will, seeing the wonderful transformation of our lives, and let us do it with the deep reverence and respect and awe of God.

The fear of God is the first step in cultivating a life of devotion to God.  As I Timothy 4:8 told us, godliness or total devotion to God, is profitable for the life we live now and for the one to come.  Since we are called to experience the holy life, real life, let us press on to perfection.  Let us press on towards a full relationship with God and experience a full joy.

Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, 

to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you … (I Peter 1:3-4).

Therefore, gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ;

As obedient children, not conforming to yourselves to the former lusts, as in your ignorance;

But as He who called you is holy, you also be holy in all your conduct,

Because it is written, “Be holy, for I am holy.”

And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear [my emphasis];

Knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, 

But with the precious blood of Christ, as of a lamb with blemish and without spot (I Peter 1:13-19).

We were redeemed by the precious blood of Christ.  Do we wish to bring shame and dishonor to his sacrifice?  In our day and time, if the Christian church is ever to present the truth of God’s Word in the right manner, if we are ever to experience the joys of godliness, we must begin to cultivate a profound fear and reverence for God and our Lord Jesus Christ.  We must begin to view God and our Lord in the infinite majesty that belongs to them alone.  God is the Creator and Supreme ruler of the universe.  Jesus Christ is our Lord!

Words often fail to fully describe the glory of God and of the Lord Jesus Christ.  What we can now see and understand is only a small reflection of the full glory.  But one day we will see it face to face!  Then we will fear in the fullest sense of the word.  Ultimate joy in life comes from full devotion to God.

I have set the LORD always before me;  Because he is at my right hand I shall not be moved.

Therefore, my heart is glad, and my glory rejoices; My flesh also will rest in hope.

For you will not leave my soul in Sheol, Nor will You allow Your Holy One to see corruption.

You will show me the path of life; In your presence is fullness of joy;  At your right hand are pleasures forevermore (Psalm 16:8-11).

To “set the Lord always before” us is total devotion.  It begins with the fear of God, but it quickly expands as we come to understand the precious love of God.  This we shall see in the next chapter.

Jesus Christ said in John 10:10 that the thief comes to steal, kill and destroy.  Satan’s great purpose for the Christian is to rob us of the joy of having a real and vital relationship with God.  The fear of God keeps us guarded against him.

So many times in life it may seem like the ungodly are ones who prosper and get the most out of life.  But there is more to life than the 70 or 80 years we have on this earth in its present form.

Do not let your heart envy sinners, But be zealous for the fear of the LORD all day;

For surely there is a hereafter, And your hope will not be cut off (Proverbs 23:17-18).

As Christians our hope is to obtain the glory of the Lord Jesus Christ.  We are called to become heirs of God and to enjoy fellowship with Him forever.  The fear of God shows us that there is someone to be reckoned with, someone upon whom we can rely, in whom we can rejoice.  If we are unhappy it is because we have not found our joy in the Lord God Almighty, the only source of total satisfaction. 

[Chuck LaMattina is the pastor of Grace Fellowship Church of God in Front Royal, Va.  This article is excerpted from his book Devoted to God. This and his other books are available from Amazon.]

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by Adam Kleczkowski

adam@kleczkowski.net

The history of humankind starts with an important commission, to multiply and fill the earth:

GE 1:28 God blessed them and said to them, "Be fruitful and increase in number; fill the earth and subdue it.

Interestingly, a history of the Church also starts with a similar command, to go and increase in numbers:

MT 28:18 Then Jesus came to them and said, "All authority in heaven and on earth has been given to me. [19] Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, [20] and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age."  (Emphasis here and below are mine)

Ac 1:8 But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

God not only commands us to multiply and to fill the earth, but He also gives us the authority to do so and the power to achieve this task under His guidance. Yet, bringing up a child for God is a difficult and ongoing process, full of responsibilities and unselfish sacrifice. Drawing people to God and helping them to be a part of His body that grows and builds itself up in love (Eph 4:16) is also a long process with its own problems and rewards. 

In the following, we will look at some important aspects of raising up children and will draw parallels between the ‘natural’ realm and the ‘spiritual’ one. We will also look at some examples from the Bible. God has chosen to reveal in His Word true stories of real people. We can easily identify with Biblical families, their successes and failures, and learn from their faith and perseverance. Examples show us how important it is that children are hoped for and prayed for, given birth to and seen as a blessing, and raised up and trained up properly in loving and caring families. The same applies to ‘spiritual children’, as they are witnessed to, brought to God, cared for and guided to become mature members of the Church.

The first thing to realize is that we are all children of God. It is not only the greatest and most fantastic privilege and the source of our joy. It also means that as He brings us to life and continues in our upbringing and training, he teaches us how to fulfill our duty as parents and guardians. This is the key element of our commission, without which our life and its activities become aimless and confused (Ecc 1:2-4).

1JN 3:1 How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are! The reason the world does not know us is that it did not know him. [2] Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is. 

In the family of God, He is our Father. Human families also need parents. God did not choose to create the whole mankind in one single act – instead He created a man and a woman and entrusted them with the commission to fill and subdue the earth. They need to work together - as one flesh (Ge 2:23-24). Just as families cannot grow, love, care for members, and follow God’s way without devoted parents, so the Church cannot grow without spiritual helpers, as each part does its work (Eph 4:16). Each one of us has his own call. There are those who are called to a ministry of bearing and training children, those who minister to other people's children and those who work with adult children of God (Mt 19:12).

1 TH 2:11 For you know that we dealt with each of you as a father deals with his own children, [12] encouraging, comforting and urging you to live lives worthy of God, who calls you into his kingdom and glory. 

   1CO 4:14 I am not writing this to shame you, but to warn you, as my dear children. [15] Even though you have ten thousand guardians in Christ, you do not have many fathers, for in Christ Jesus I became your father through the gospel. [16] Therefore I urge you to imitate me. 

Children are a gift from God (Ps 127:4), yet this gift does not always come easily. Both the Bible and the everyday experience show that our faith in this realm is often tested by long periods of waiting upon the God. Sarah and Abraham waited for many years  (Rom 4:18-22), so long that they nearly lost their confidence, as did Elizabeth and Zechariah (Lk 1:5-7). Rebecca and Lea kept praying for babies over many years, and God rewarded them with 12 sons (Gen 30:6, 17, 20, 22). My favourite family story comes from 1Sam 1:10-12. It is one very few examples of a caring family life in a difficult period of Israel's history when everyone did as he saw fit (Jdg 21:25). This makes it even more relevant for our times when there is so much devaluation of traditional family and moral values (2 Ti 4:3-4). 

The family of Elkana portrayed in this chapter was not entirely a happy one – there was a lot of animosity between his two wives. Yet, this imperfection makes the story even more realistic and appealing to our often-troubled life. In the opening scenes, we meet Hannah, a barren yet much-loved wife of Elkana, pouring out her heart to God in the sanctuary at Shiloh (1 Sa 1:10-12).

1SA 1:15 "Not so, my lord," Hannah replied, "I am a woman who is deeply troubled. I have not been drinking wine or beer; I was pouring out my soul to the LORD. (…) [17] Eli answered, "Go in peace, and may the God of Israel grant you what you have asked of him." (…)  [20] So in the course of time Hannah conceived and gave birth to a son. She named him Samuel, saying, "Because I asked the LORD for him." 

It comes as no surprise to see that the greatest increase in the numbers of new believers in the first-century Church also came in the midst of prayers:

AC 2:42 They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer. (…). [44] All the believers were together and had everything in common. [45] Selling their possessions and goods, they gave to anyone as he had need. [46] Every day they continued to meet together in the temple courts.  They broke bread in their homes and ate together with glad and sincere hearts, [47] praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved. 

Every time a baby is born, there is a rejoicing in the heart of his mother and his family. There is even more rejoicing in Christian homes, as each new baby means a new helper, a new future member of the Church, and a new witness able and willing to take the Gospel to the ends of the Earth. Similarly, a new birth of somebody who turns away from sins is also greeted by great rejoicing in Heaven (Lk 15:7; Jn 3:1-9). 

Prayers do not stop at birth, they must continue throughout the whole life of a new child and then adult. Just as Manoah prayed to the Lord to give him wisdom to bring up Samson (Jdg 13:8), so Job (Job 1:5) continued to pray for his children when they were older. Paul, who considered his children those whom he helped to become Christians, also continued to pray for them.

COL 1:9 For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding. [10] And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, 

The prayer is not the only requirement for a successful growth of children. They need lots of love, cuddle and care. They need to be well fed with a food appropriate for their age and requirements. They need to be clothed and protected in a physical and emotional realm. This care must not stop at any time.

1SA 1:23 "Do what seems best to you," Elkanah her husband told her. "Stay here until you have weaned him; only may the LORD make good his word." So the woman stayed at home and nursed her son until she had weaned him. 

1SA 2:18 But Samuel was ministering before the LORD--a boy wearing a linen ephod. [19] Each year his mother made him a little robe and took it to him when she went up with her husband to offer the annual sacrifice. (…) [26] And the boy Samuel continued to grow in stature and in favor with the LORD and with men.

Adult Christians also have physical and emotional needs – they need love and an occasional cuddle too! We have already seen in Acts 2:44-46 (see also Ac 6:1-4) that the Church must also be concerned with the well-being of her members in every possible way. It is best done through the families but if there is a need, the whole Church must be involved. They need both the physical food and the spiritual food as well. Paul in his instructions to churches was taking care of both – and like a loving father he always remembered to add a personal touch to his letters.

1Ti 5:4 But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God. (…) [8] If anyone does not provide for his relatives, and especially for his immediate family, he has denied the faith and is worse than an unbeliever.

Above all, however, the children need to be educated and trained in respect, self-control, perseverance, submission, honesty and courtesy. They need constant attention and a continuous long-lasting training. Such training requires time, effort and sacrifice. Yet, in God’s eyes it is a matter of an utmost importance. When Israel was on a verge of leaving Egypt, God gave Moses some instructions on how to prepare for the night of trial when His angel was killing the first-born. But even more than about the preparations, freedom, the end of suffering, the journey ahead and the destination, He talked about children and about education. It looks like the primary meaning of the Passover was to instruct future generations in the ways of the Lord!

EX 12:24 "Obey these instructions as a lasting ordinance for you and your descendants. [25] When you enter the land that the LORD will give you as he promised, observe this ceremony. [26] And when your children ask you, `What does this ceremony mean to you?' [27] then tell them, `It is the Passover sacrifice to the LORD, who passed over the houses of the Israelites in Egypt and spared our homes when he struck down the Egyptians.' " 

The Bible places the ultimate responsibility for children’s education with parents. It is they who must teach, instruct, rebuke and punish bad, as well as reward good behavior. They need to protect their children from bad influences and bad company and only in a controlled way expose them to the outside world. The education by teaching and example must be an everyday, every-minute exercise. We cannot lightly delegate this responsibility to others or absolve ourselves from it. Eventually, God as well as other people will judge us according to the way we trained our children.

Dt 6:6 These commandments that I give you today are to be upon your hearts. [7] Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. 1CO 15:33 Do not be misled: "Bad company corrupts good character”.

PR 13:24 He who spares the rod hates his son, but he who loves him is careful to discipline him.

PR 29:15 The rod of correction imparts wisdom, but a child left to himself disgraces his mother.

EPH 6:4 Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord.

PR 22:6 Train a child in the way he should go, and when he is old he will not turn from it.

PR 10:1 The proverbs of Solomon: A wise son brings joy to his father, but a foolish son grief to his mother.

The last two quotations are especially interesting. They were written by Solomon who was one of the wisest people ever (1 Ki 4:29-33): Men of all nations came to listen to Solomon's wisdom, sent by all the kings of the world, who had heard of his wisdom.(1 Ki 4:34). Solomon’s wisdom came from God (1 Ki 3:7-9), yet he himself credits his own father, David, with a proper upbringing (see also Pr 1:7).

 Pr 4: 3 When I was a boy in my father's house, still tender, and an only child of my mother,  [4] he taught me and said, "Lay hold of my words with all your heart; keep my commands and you will live. [5] Get wisdom, get understanding; do not forget my words or swerve from them. (…)." 

Solomon learned a good lesson from his father, yet failed to pass it on to his son, Rehoboam. When Rehoboam succeeded him as a king, he was challenged by Israelites who asked him to relieve them from their burden (1 Ki 12:13-14). He had many wise words of his own father that he could learn from and use in the time of trial. Yet, Rehoboam did not follow his father’s guidance. Rejecting the advice given him by the elders, he followed the advice of the young men (1 Ki 12:13-14). These ‘young’ men, who had grown up with him and were serving him, were in fact his own age. According to 1 Ki 14:21 he was forty-one when he became the king. The Bible calls them ‘young’ using a word meaning ‘young boys’ or even ‘children’ – they were still children in their behavior and knowledge (1 Co 3:1-3, 14:20). He followed the advice that contradicted his father’s teaching that, 

A wise man fears the LORD and shuns evil, but a fool is hotheaded and reckless (Pr 14:16). 

And, 

It is to a man's honor to avoid strife, but every fool is quick to quarrel (Pr 20:3). 

The result was a reckless action leading to strife, quarrel, war and split between Israel and Judah. 

Why did Solomon fail in bringing up a godly wise son? Was it because he forgot his children while selfishly pursuing his career or pleasures? It was certainly not the lack of wisdom, nor the lack of material conveniences that lead to his failure. Time, devotion and strict following of God’s ways are the required characteristics. Paul with his busy missionary schedule could not really take care of his own children – and had none of his own. Yet he always found time and effort to preach and admonish his ‘spiritual’ children – his letters are full of personal greetings and concern. He also could rely on other people’s children, like Timothy, who had been raised up by godly mother and grandmother and given an excellent upbringing and learning.

2TI 1:3 I thank God, whom I serve, as my forefathers did, with a clear conscience, as night and day I constantly remember you in my prayers. [4] Recalling your tears, I long to see you, so that I may be filled with joy. [5] I have been reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also. (…) [14] But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, [15] and how from infancy you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus.

How can we learn about the ways of being best parents and guardians of God’s children? God has not left us without guidance. In fact, He gave us the best possible manual of child upbringing –the holy Scriptures. He also provided us with the best possible example of a relationship between a father and his son – by giving us His Son, Jesus Christ.

In our everyday struggle and rejoicing it is easy to lose the feeling of importance of what we are doing, to feel that we are undervalued and that our work is not recognized, valued and rewarded. Then we need to keep in mind rich rewards for those who faithfully keep raising up and training new generations:

PS 127:3 Sons are a heritage from the LORD, children a reward from him. [4] Like arrows in the hands of a warrior are sons born in one's youth. [5] Blessed is the man whose quiver is full of them. 

1 Th 2:19 For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when he comes? Is it not you? [20] Indeed, you are our glory and joy.

1CO 15:58 Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.

However, we also need to see our work in the right perspective. Neither a big and well-fed, well-clothed and well-behaved family, nor a big church where everybody is feeling well, is the goal in itself.

 ‘We are called to be soldiers in the army of the living God. Raising up young, new recruits of our children is an exciting sideline. Children raised up seeing God in action, saving souls and changing lives, are seeing something real, something eternal. The missionary family does not see their family as the “purpose”. The family is a blessing along the way. The children do not grow up thinking they are the end. Going into all the world preaching the gospel is the purpose of the Christian life. (…) Children actively involved in a family that is serving God become servants of God.’ (To Train up a Child, by  Michael and Debi Pearl)

As people of God are raised up in godly families and given proper upbringing, they can subsequently assume responsibilities as parents in their own families and overseers in the Church, raising up new generations for God and thus fulfilling His double commission in this dark hour of the world’s history.

2TI 1:2 To Timothy my dear son (…) 4:1 In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom, I give you this charge: [2] Preach the Word; be prepared in season and out of season; correct, rebuke and encourage--with great patience and careful instruction. [3] For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. [4] They will turn their ears away from the truth and turn aside to myths. [5] But you, keep your head in all situations, endure hardship, do the work of an evangelist, discharge all the duties of your ministry.

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by Richie Temple

Cary, North Carolina

When a person accepts Jesus Christ as Lord he is born of God's Spirit and spiritually becomes a new creation in Christ.  As a child in God's family and a member of the church of the body of Christ it is the joy, privilege and responsibility of this believer to live a Christ-like life of love and service towards others.  In doing this, the Christian believer is able to live in intimate fellowship with God as his Father, strengthen his fellow brothers and sisters in Christ and bring the good news of salvation by grace to others in the world.  The Book of Ephesians explains the proper relationship of God's gift of salvation to the believer's corresponding responsibility of living a life of good works:

For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of God - not by works, so that no one can boast.  For we are God's workmanship created in Christ Jesus to do good works which God prepared in advance for us to do (Eph. 2:8-10).

Salvation is the gift of God.  No one is, or ever could be, good enough to deserve it.  That is precisely why Christ came into the world - to die for the sins of people like you and me.  Good works in the Christian life are the believer's response to God's gracious love - not the other way around.  They are the fruit of salvation - not the means to attaining it.  It is important that we always remember this because trying to be "good enough" for God, as most religions of the world endeavor to do, is a losing battle which is sure to tie up a believer in frustration, doubts and condemnation.  Remember, we are accepted by God because of his grace, through faith in Christ, not because of any worthiness on our own part.  Good works must spring from this certainty of God's forgiveness, acceptance and love for us as his children - in Christ!

The Mind of Christ

The principle key for the Christian believer in living a Christ-like life of love and service towards others is learning to live with the "mind of Christ" so as to think and live as he did (I Cor. 2:16; I John 2:6).  This is a deliberate process accomplished by the free-will decision of each and every believer.  It involves a moment by moment, day by day decision to think as Christ would think and live as Christ would live.  As we do this, God works with us and in us by way of his Spirit, to help us to grow as his children and to help us accomplish his will in our lives (Rom. 8:28-30; Phil. 2:13; II Cor. 3:17-18).  This way of life is, therefore, a process of growing and maturing as a child in God's family.  Though no one will ever master this way of life perfectly before Christ's return, it is still the goal and ideal for which we strive.  As we endeavor to live with this mind of Christ, the Book of Ephesians states:

... we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming.  Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ.  From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work (Eph. 4:14-16).

As each believer lives with the mind of Christ we all grow together as the body of Christ.  By speaking and living the truth in love, we are able to care for each other, as well as to bring the knowledge of Christ to the world so that others may hear, be saved and be brought into the family of God.

The Renewed Mind

Living with the mind of Christ is accomplished by the process of renewing our minds.  This means that we consciously decide to change the way we think by replacing thoughts which are contrary to Christ's character with those which are in accordance with it.  This renewed mind walk of learning to think and live as Christ did is a matter of becoming in practice what spiritually we already are in Christ.  Christ is in us already by way of the Spirit but we must, by our own free-will decision, choose to put on the mind of Christ in our day to day lives - to think as he would think and live as he would live.  This is the essence of being a disciple, or follower, of Christ.  God's Spirit will not take control of us and force us to live this way.  Instead, the choice is always ours - to live as obedient children in a manner worthy of God's love or to conform to the ways of the world (I Peter 1:13-16).  Look at Romans:

Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God - this is your spiritual act of worship.  Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind.  Then you will be able to test and approve what God's will is - his good, pleasing and perfect will (Rom. 12:1-2).

As Christians who have been saved by God's grace we now offer ourselves in thankfulness as "living sacrifices" to God.  This we do by living a life that is holy and well pleasing to God.  A "holy" life is a life that has different standards from the world.  As children in God's family we live by the principles, standards and goals which God has set forth within the Bible rather than by what the world says.  We do not learn to love by watching television and saying, "Oh, that must be what true love is!"  No, we base our understanding of love and truth on what the Scriptures teach rather than what the world would have us believe.  The Bible, the holy Scriptures, must be our only standard for truth in this life - all else will lead only to confusion and error (Matt. 4:4; 22:29; II Tim. 3:16-17).

The Example of Christ

In learning to live a Christ-like life the Christian believer should focus his or her study of the scriptures on two primary sections of the Bible:

1. The life and teaching of Christ as presented in the Gospels - in the light of their Old Testament background.

2. The New Testament Letters to the Christian churches and believers - in the light of the new covenant which Christ has established.

In studying the life of Jesus Christ in the Gospels we should always remember that it is the principles of love and truth by which Jesus lived that we are to imitate - not the specific tasks or ministry of Christ.  In other words, we do not have to go to Jerusalem because Jesus went there, nor do we minister primarily to the Jews just because he did, nor do we need to be crucified as he was.  Christ had a specific ministry to perform in the historical situation in which he lived.  He was sent by God specifically as a servant to Israel within his earthly ministry and then to die as the ransom sacrifice for the sins of all mankind.  It is, therefore, the principles of love and truth which he taught and exhibited that are of eternal relevance.  These same principles must be applied by us today in the historical, geographical and cultural contexts of our own lives.  

Jesus summed up the principles by which he lived in the two Old Testament commandments which he said were the sum and substance of all the ethical teaching of the Bible.  The Gospel of Matthew records this:

Hearing that Jesus had silenced the Sadducees, the Pharisees got  together.  One of them, an expert in the law, tested him with this question:  "Teacher, which is the greatest commandment in the Law?"  Jesus replied: " 'Love the Lord your God with all your heart and with all your soul and with all your mind.'  This is the first and greatest commandment.  And the second is like it: 'Love your neighbor as yourself.'  All the Law and the Prophets hang on these two commandments" (Matt. 22:34-40).

Throughout his life and ministry Jesus taught and showed how to live this life of love.  In doing this he went beyond the common understanding of the Old Testament Law of his day and showed that what God truly wanted were people who would love and worship him "in spirit and in truth" (John 4:21-24) - from the heart - going beyond the external rules and regulations which governed the affairs of men (Matt. 9:13; Mk. 12:32-34; Luke 6:1-11).  No matter how much of a knowledge of the Bible we may gain in our lives it is this law of love as summarized in the simple and succinct statements of Christ to love God and to love your neighbor as yourself that will always be the foundation for right Christian living.  These are statements that anyone of sound mind can understand and then apply to the many, many situations which life may present.  Learning to think and live this way is learning to think and live like Christ.

The New Testament Letters

As a result of Christ's life, death, resurrection and the giving of holy Spirit on the day of Pentecost, it is now possible for God's people to love and worship God as their Father in spirit and in truth (Eph. 2:18-22; Phil. 3:3).  With the giving of the Spirit on the day of Pentecost the age of the new covenant began.  This new covenant is not based on external ordinances, rituals or a written code of law.  Instead, it is based upon the once for all time sacrifice of Christ for the sins of the world, and upon the Spirit of God which is given to every believer in Christ (Heb. 9:15; II Cor. 3:6).  As a result, the Christian believer is now able to live in the freedom and confidence of a child of God and to serve others with a Christ-like love from the heart.  Look at the following verse from the New Testament Letters:

So, my brothers, you also died to the law through the body of Christ ... but now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code (Rom. 7:4-6).  

You, my brothers, were called to be free.  But do not use your freedom to indulge the sinful nature; rather, serve one another in love.  The entire Law is summed up in a single command:  "Love your neighbor as yourself" (Gal. 5:13-14).

The lifestyle of living in love, or living in the Spirit, is the very essence of the Christ-like life of the Christian believer.  This principle is called within the New Testament Letters the "law of Christ" (Gal. 6:2).  This is the rule, or principle, by which Christians within the age of the new covenant are to live.  Instead of being a legal code of rules and regulations, this law of Christ is summed up in the all encompassing concept of loving God and loving one's fellowman.  This life of love is based on the life of Christ himself and is flexible enough to be applied to any historical or cultural situation which this life can bring.  The law of Christ is "Christ-centered" rather than "rule centered."  It tells us to think and live like Christ rather than focus on rules or laws which govern the affairs of men.  The Christ-like life goes beyond a written legal code of conduct (Gal. 5:23) so as to fulfill the intent of God's commands in the many varied situations which this life can bring.  It focuses on loving and caring for people just as Christ did.  

The New Testament Letters speak of this lifestyle as "living" or "walking" in:  "love" (Eph. 5:1-2; Rom. 13:8-10; etc.), "the Spirit" (Gal. 5:16-25; Rom. 8:1-13; etc.)  or "the light" (Eph. 5:8-9; I John 1:5-9).  Each of these phrases emphasizes the same basic truth - a Christ-like life of love and truth.  Let's look at some examples from the NT letters:

Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellowman has fulfilled the law.  The commandments, "Do not commit adultery," "Do not murder," "Do not steal," "Do not covet," and whatever other commandment there may be, are summed up in this one rule:  "Love your neighbor as yourself."  Love does no harm to its neighbor.  Therefore love is the fulfillment of the law (Rom. 13:8-10).

So I say, live by the Spirit, and you will not gratify the desires of the sinful nature.  For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature.  They are in conflict with each other, so that you do not do what you want.  But if you are led by the Spirit, you are not under law.

The acts of the sinful nature are obvious:  sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like.  I warn you, as I did before, that those who live like this will not inherit the kingdom of God.

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law (Gal. 5:16-23).

The contrast between the Christ-like life of love and truth and the worldly lifestyle based on the works of the flesh (the sinful nature) is obvious.  Christians should have no part in the works of the flesh since we are not to be conformed to the world but instead to be transformed by the renewing of our minds.  Since, however, we live in the world, it is certain that there will always be a battle taking place between the godly lifestyle of living in the Spirit and the world's lifestyle of the works of the flesh.  The "battlefield" for this ongoing spiritual battle (Eph. 6:10-12) is primarily in the believer's mind and it is here that the Christian believer must learn to "take captive every thought to make it obedient to Christ" (II Cor. 10:5).  When we sin, as we all do at times, we come to God as our Father and express our regret and sorrow by confessing our sins to him.  Since he is our loving Father, we have his assurance that he will always forgive us so that we may continue to walk in intimate fellowship with him.  Look at the Letter of I John:

This is the message we have heard from him and declare to you:  God is light; in him there is no darkness at all.  If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by the truth.  But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin.

If we claim to be without sin, we deceive ourselves and the truth is not in us.  If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness (I John 1:5-10).

The Christian life is a life of living as Christ lived.  As we live this way it is our joy and privilege to walk in intimate fellowship with God as our Father and with Jesus his Son.  As children in God's family we are "heirs of God and joint-heirs with Christ" (Rom. 8:16-17) and we are able to share fully in all that is our rightful inheritance in Christ.  Since we now have God's Spirit as the "firstfruits" of that inheritance, we are even now able to walk in fellowship with God day by day.  The intimacy of that fellowship is directly proportional to our decision to put on the mind of Christ so as to walk in the light as he is light.

Our Christian Responsibilities

When we confessed Jesus as our Lord we became subject to him as our Lord and Christ.  As his servants and members of his church, believers are responsible to live for him in every aspect of their lives (Col. 3:24).  This includes family responsibilities, job responsibilities or any other area of our lives.  In addition, Christian believers have two special responsibilities which God has assigned specifically to the church.  First, we are responsible to care for and strengthen our fellow brothers and sisters within the body of Christ in whatever way that we can.  Look at the Book of Philippians:

If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and purpose. Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others. Your attitude should be the same as that of Christ Jesus (Phil. 2:1-5).

Though Christians are instructed to "do good to all men," they should make a special effort to do good "to those who belong to the family of believers" (Gal. 6:10).  These same thoughts are repeated over and over within the New Testament Letters and the basic idea is certainly not difficult to understand.  As God's family and members of the church of the body of Christ, we are all uniquely bound together and therefore have a special obligation to care for each other (cp. Rom 12:1-15:7; I Cor. 12-13; Eph. 4:1-6:9; Col. 3:1-17).  We are to "carry each other's burden's, and in this way ... fulfill the law of Christ" (Gal. 6:1-2).

The second responsibility which God has specifically assigned to the church is to share the good news of salvation by grace through believing in Jesus Christ with others throughout the world (Luke 24:44-49; Acts 1:7-8; II Cor. 3:6-5:21).  This responsibility is called the ministry of reconciliation within the Book of II Corinthians.  God has given the church a special role to play in the accomplishing of his plan of salvation.  If others are to hear about God's love and grace it must come through the efforts of those who have themselves received God's wonderful gift of salvation.  As the church of God and citizens of God's kingdom we are ambassadors for Christ within this world.  Look at the following verses:

For Christ's love compels us, because we are convinced that one died for all, and therefore all died.  And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again.

So from now on we regard no one from a worldly point of view.  Though we once regarded Christ in this way, we do so no longer.  Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!

All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men's sins against them. And he has committed to us the message of reconciliation.  We are therefore Christ's ambassadors, as though God were making his appeal through us. We implore you on Christ's behalf: Be reconciled to God. God made him who had no sin to be sin for us, so that in him we might become the righteousness of God (II Cor. 5:14-21).

As Christians we have the joy and privilege of "shining like stars in the universe as we hold out the word of life" (Phil. 2:14-16).  We are ambassadors for Christ and are representing him in this world.  As we share the truths of God's love and salvation with others we are able to help them believe and be reconciled to God.  What an incredible truth that God has entrusted this responsibility to us, his people.  Though we may not all be wonderful speakers or evangelists we can all aid in the accomplishment of this ministry of reconciliation.  In our daily lives and in our personal contacts with others we are witnesses of the Lord Jesus Christ by all that we do.  Through our Christ-like lives, our sharing of God's Word with others or even helping those with special ministries in this regard, we can all do our part in helping others "to be saved and come to a knowledge of the truth" (I Tim. 2:4).  As Jesus stated, "...if anyone gives even a cup of cold water to one of these little ones because he is my disciple, I tell you the truth, he will certainly not lose his reward" (Matt. 10:42).  Let us therefore be faithful to this responsibility which God has entrusted to us for there is no greater task or more noble purpose to be accomplished in this life.

The Judgment of Believers

After Christ's second coming each Christian believer will "give account of himself before God" (Rom. 14:9-12) and be judged as to his or her faithfulness in carrying out their Christian responsibilities in this life (II Cor. 5:10).  Since "in Christ" we have already been judged and found "not guilty" as regards our acceptance with God and future salvation (Rom. 3:22-24; 8:1-3), this judgment will be in respect to rewards which have been earned through faithful service to our Lord Jesus Christ (I Cor. 3:8-15).  

Believers will stand before Christ in their already glorified bodies and in assurance of being with him forever since this transformation takes place instantaneously at Christ's return when believers are caught up to meet him in the air (I Thess. 4:13-18; I Cor. 15:50-57).  As our Lord, Jesus will himself be the judge, on God's behalf, and his judgment will be absolutely just (II Tim. 4:1,8).  It will be a judgment based not only on outward acts but also on the inward motives of the heart (I Cor. 4:1-5).  All who have rendered faithful service for Christ will "receive their own reward according to their own labor" (I Cor. 3:8).  Those whose work will prove to be of poor quality will have their work "burned up" but they themselves "will be saved, though only as one escaping through the flames" (I Cor. 3:10-15).  

Though the Bible tells us little about these future rewards, it is evident that how we live our lives in this present life will have direct bearing on the privileges, honors, and responsibilities that will be ours in the kingdom of God of the coming age.  Salvation is absolutely by grace, through faith, but the believer in Christ is also assured that there will be glorious rewards for those who faithfully serve him.  The Book of Colossians puts the entire Christ-like life of the believer in proper perspective for us:

Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God.  Set your minds on things above, not on earthly things.  For you died and your life is now hidden with Christ in God.  When Christ, who is your life, appears, then you also will appear with him in glory.

Put to death, therefore, whatever belongs to your earthly nature:  sexual immorality, impurity, lust, evil desires and greed, which is idolatry.  Because of these, the wrath of God is coming.  You used to walk in these ways, in the life you once lived.  But now you must rid yourselves of all such things as these:  anger, rage, malice, slander, and filthy language from your lips.

Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator.  Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.

Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.  Bear with each other and forgive whatever grievances you may have against one another.  Forgive as the Lord forgave you.  And over all these virtues put on love, which binds them all together in perfect unity.

Let the peace of Christ rule in your hearts, since as members of one body you were called to peace.  And be thankful.  Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs, with gratitude in your hearts to God.  And whatever you do whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.  

Wives, submit to your husbands, as is fitting in the Lord.  Husbands, love your wives and do not be harsh with them.  Children, obey your parents in everything, for this pleases the Lord.  Fathers, do not embitter your children, or they will become discouraged ...

Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward.  It is the Lord Christ you are serving. Anyone who does wrong will be repaid for his wrong, and there is no favoritism (Col. 3:1-25).

This is the Christ-like life of the believer.  It is a life of loving service to others based on the truth of God's Word.  As we live faithfully for God our Father and Jesus Christ our Lord we can enjoy the fellowship of that relationship even now while looking expectantly to the "praise, glory and honor" that we will receive "when Jesus Christ is revealed" (I Pet. 1:7).  Therefore,

...my dear brothers, stand firm.  Let nothing move you.  Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain (I Cor. 15:58).

[This article is adapted from chapter 5 of this writer's booklet God's Plan of Salvation which can be read in its entirety here.]

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PDF version

by Richie Temple

Cary, North Carolina

Recently, there has been a good deal of controversy in the United States over a U.S. Court of Appeal’s ruling that it is unconstitutional for public school teachers to lead their students in the Pledge of Allegiance due to the phrase in the pledge, “one nation, under God.”  This has long been controversial for both believers and unbelievers alike. In fact, most of the opposition to this phrase has traditionally come from Christians whose beliefs do not allow them to pledge allegiance to any nation, or for whom, “one nation, under God” conflicts with their doctrinal beliefs.  

There is, of course, a good deal of validity to these views.  As a Christian believer it is obvious that my first allegiance is to God my Father and my Lord Jesus Christ (I Cor. 8:6).  My second allegiance is to God’s family throughout the world - over and above any national, racial, ethnic, denominational, or other worldly distinction  (Mark 3:31-35).  My primary citizenship is as a member of God’s royal household, holy nation and heavenly kingdom (Eph. 2:18-19; I Pet. 2:9-10; Phil. 3:20).  And finally, my sole hope for true liberty and justice is the second coming of Christ and the final establishment of God’s kingdom - in a new heavens and new earth, where righteousness will dwell (Matt. 6:9-10; II Pet. 3:13; Rev. 21:1-7). 

All of these above truths should be “givens” for every generation of Christian believers.  Christians, however, may differ as to what their relation and duties to any particular nation or government may entail.  Nevertheless, the great majority of us living in the twenty first century are citizens of earthly nations, not only citizens of a heavenly new Jerusalem.  And so, just as Paul was a citizen of the Roman Empire and used his citizenship rights in advancing the gospel, so I, as an American citizen, try to do the same in my life as a Christian.  Therefore, it is interesting to see the views of the U.S. “Founding Fathers” in relationship to what they believed were mankind’s responsibilities in living “under God.” 

The United States of America was founded and built on belief in God.  In fact, the legal basis for its existence and laws derives from its belief in that God.  The founding document of the United States of America, written principally by Thomas Jefferson but edited and signed by all of the members of the Second Continental Congress, is The Declaration of Independence.  It was signed on July 4, 1776 and it sets forth the following “self-evident truths” as the legal foundation for the new American republic:

“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness.  To secure these rights governments are instituted among men, deriving their just powers from the consent of the governed.”

How can a nation founded on the concept that the role of government is to secure the inalienable rights of men - given to them by a Creator - not teach in public schools that the world was created by that Creator?  One would think that this “expression of the American mind” as Thomas Jefferson called it, would be the underlying philosophical basis for the laws of the United States of America.  Of course, originally, this was the case.  In fact, all of signers of The Declaration of Independence and The Constitution of the United States of America believed that the existence of a sovereign, loving and just God was the only basis for both personal morality and just government in this world.   

The American Founding Fathers - men such as George Washington, Benjamin Franklin, Thomas Jefferson, James Madison, and John Adams - did not believe in a merely formal or ceremonial “deism” – that is, in a God who was thought to have created an orderly universe and then withdrew from it to let the world run on its own – like a great clock.  Instead, almost to a man the American Founding Fathers believed in a creator God who also providentially governed the universe and cared for his people. As the last line of the Declaration of Independence states, 

“And for the support of this declaration, with a firm reliance on the protection of Divine Providence, we mutually pledge to each other our lives, our fortunes and our sacred honor.”

Though men such as Franklin, Jefferson, and even Washington were at times accused of being deists, the historical record makes it clear that this was not the case. They each believed in God’s providential rule of the world.  Though somewhat influenced by deistic thought of the Enlightenment, they were far more influenced by their own study of the Bible, and all openly professed some form of Christianity.  In fact, all of these men became increasingly more interested in the things of God as they aged and as they had to deal with the huge pressures and burdens of public life.  “Unorthodox” by some standards they may have been, but deists they certainly were not.  Let’s look at some of their beliefs and then leave it to God to decide their true orthodoxy.

Most important of all was the great American hero and first President of the United States, George Washington.  Washington set out his religious views, and their importance to the life of the infant American republic, in his famous Farewell Address to the Nation, at the end of his second term of office.  In this address he stated,

“Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism, who should labor to subvert these great pillars of human happiness, these firmest props of the duties of men and citizens. The mere politician, equally with the pious man, ought to respect and to cherish them. A volume could not trace all their connections with private and public felicity. Let it simply be asked: Where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths which are the instruments of investigation in courts of justice? And let us with caution indulge the supposition that morality can be maintained without religion. Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle. 

“It is substantially true that virtue or morality is a necessary spring of popular government. The rule, indeed, extends with more or less force to every species of free government. Who that is a sincere friend to it can look with indifference upon attempts to shake the foundation of the fabric?” 

John Adams, the second President of the United States was a devout Christian and expressed his views as follows,

“One great advantage of the Christian religion is that it brings the great principle of the law of nature and nations, love your neighbor as yourself, and do to others as you would that others should do to you – to the knowledge, belief and veneration of the whole people.  Children, servants, women as well as men are all professors in the science of public as well as private morality…The duties and rights of the citizens are thus taught from early infancy to every creature.” [Paul Johnson, A History of the American People, p. 208].

Thomas Jefferson, who was often called a deist, or even atheist, forcefully denied this and instead claimed,

I am a real Christian, that is to say, a disciple of the doctrines of Jesus [David Barton, Original Intent, p. 144]. 

Like most serious people Jefferson grew over time in his search for the truth.  But his opposition was always forceful against religious hypocrisy, institutional religion’s position of political power and tyranny, and especially, against the legal establishment of a national or state religion as with the Anglican Church in England as well as in colonial Virginia.  For a time he was influenced by deist thought but he was too independent of mind to be forced into an established system of belief whether that of deism or of established Christian denominations. In his excellent book Thomas Jefferson, A Life, William Randall sets forth Jefferson’s search for certainty in religious belief:

“The attacks on his religious views during the 1800 campaign had wounded him … As the Federalists kept up their attacks on him as irreligious and an enemy of Christianity, Jefferson studied the Gospels of Matthew, Mark, Luke and John, marking the passages that he thought represented the simple beliefs of Jesus Christ and ignoring those he considered later corruptions … He became convinced that early Christians most closely resembled the [biblical] Unitarians of the early nineteenth century and he found that his concept of God most closely resembled theirs.” [p. 555-556]. 

In a letter to John Adams after his Presidency was long over, Jefferson professed to believe in,

“the pure and unsophisticated doctrines such as professed and acted on by the unlettered apostles, the Apostolic fathers and the Christians of the first century.” [Ibid, p. 556].

Most of the Founding Fathers mentioned in this article would have agreed with these sentiments to a great degree because the biblical Unitarianism of that time – unlike the Universal Unitarianism of today – was one of the most biblically based of all the Christian denominations of that day.  The Theological Dictionary of 1823 described Unitarians as follows:  

“In common with other Christians, they confess that He [Jesus] is the Christ, the Son of the Living God; and in one word, they believe all that the writers of the New Testament, particularly the four Evangelists, have stated concerning him.” [Original Intent, p. 314]

These men were not interested in the post-biblical Christian arguments over creeds and doctrinal issues.  Instead, they 

“reject all human creeds and articles of faith, and strictly adhere to the great Protestant principal, “the Bible – the Bible only;” [Ibid].

In short, many of the founding fathers who adhered to these beliefs simply desired to live upright lives according to the simple truths of first century biblical Christianity, as they understood it.  

Benjamin Franklin, like Jefferson, seemed to become more and more concerned with the things of God as he grew older.  Like Jefferson, he dabbled in Deism but came to regard it as morally corrupting and “not very useful” [H.W. Brands, The First American, p. 94].  Franklin followed the ethical precepts of Christ, first and foremost, and came to revere a God who was both the creator of the world and providentially at work in the world.  His famous speech at the Constitutional Convention of 1787 best exemplifies his belief in a God who is active in the world.  Addressing the President of the Convention, George Washington, Franklin asked for the assembly to have daily prayers asking for God’s aid.  Then he stated,

“I have lived, sir, a long time, and the longer I live, the more convincing proofs I see of this truth – that God governs in the affairs of men.  And if a sparrow cannot fall to the ground without his notice, is it probable that an empire can rise without his aid?  We have been assured, sir, in the Sacred Writings, that ‘except the Lord build the House, they labor in vain that build it.’  I firmly believe this; and I also believe that without His concurring aid we shall succeed in this political building no better that the builders of Babel: we shall be divided by our little partial local interests; our projects will be confounded, and we ourselves shall become a reproach and byword down to future ages.” [Quoted from Original Intent, p. 111].

And this from the most famous of all Americans at that time, indeed; the foremost Enlightenment scholar of the world!

This speech was recorded by James Madison.  Madison, who is often called the Father of the U.S. Constitution and who was the fourth President of the United States, was a great student of history and somewhat of a protégé of Jefferson and Franklin. Though ardently against any form of a legally established national or state religion he was also a student of the Bible and a strong proponent of the right of individuals and groups to freely exercise their religious beliefs.  He expressed his basic belief in God as follows:

“Belief in a God All Powerful, wise and good is so essential to the moral order of the World and to the happiness of man, that arguments which enforce it cannot be drawn from too many sources. [Ralph Ketcham, James Madison, University of Virginia Press, p. 667] 

Madison did not believe in a separation of God from state.  Instead, he was instrumental in changing the old phrase “toleration of religion” - derived from England where the Church of England increasingly agreed to “tolerate” other Christian denominations - to the American concept of “the free exercise of religion” which gave all individuals and religious groups the equal right to practice their religious beliefs according to their own conscience rather than being forced to acknowledge a national “establishment of religion” such as the Church of England.  This became an important right spelled out in the First Amendment to the U.S. Constitution which was written primarily by Madison.  It states; 

‘Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof…’

In his remarkable book, A History of the American People, the British Christian historian, Paul Johnson, does an excellent job of summarizing the original understanding of this “religion clause” of the First Amendment to the U.S. Constitution. 

“This guarantee has been widely, almost willfully, misunderstood in recent years, and interpreted as meaning that the federal government is forbidden by the Constitution to countenance or subsidize even indirectly the practice of religion.  That would have astonished and angered the Founding Fathers.  What the guarantee means is that Congress may not set up a state religion on the lines of the Church of England, ‘as by law established.’  It was an anti-establishment clause.  The second half of the guarantee means that Congress may not interfere with the practice of any religion, and it could be argued that recent interpretations of the First Amendment run directly contrary to the plain and obvious meaning of this guarantee … 

“In effect, the First Amendment forbade Congress to favor one church, or religious sect, over another…The next day it passed, by a two-to-one majority, a resolution calling for a day of national prayer and thanksgiving.

“It is worth pausing a second to look at the details of this gesture, which may regarded as the House’s opinion of how the First Amendment should be understood.  The resolution reads: 

‘We acknowledge with grateful hearts the many signal favors of Almighty God, especially by affording them an opportunity peacefully to establish a constitutional government for their safety and happiness.’  

“President Washington was then asked to designate the day of prayer and thanksgiving, thus inaugurating a public holiday, Thanksgiving, which Americans still universally enjoy.  He replied, 

‘It is the duty of all nations to acknowledge the providence of almighty God, to obey His will, to be grateful for His mercy, to implore His protection and favor … That great and glorious Being who is the beneficent author of all the good that was, that is, or that ever will be, that we may then unite in rendering unto him our sincere and humble thanks for His kind care and protection of the people.’ “ [pp. 209-210].

So let us finally ask: is it right for the United States of America to proclaim itself as “one nation, under God”?  Yes, because it accurately reflects the original intent of the founding principles of The Declaration of Independence and the U.S. Constitution.  This statement is not an “establishment of religion” since it does not set up a legal established national religion.  Nor does it express any sectarian or denominational belief as opposed to others.  However, all of the Founding Fathers believed that the United States should be “one nation, under God.”  But better yet, perhaps we should go all the way with Washington and the U.S. Founding Fathers who believed not only in “one nation, under God,” but in the “self-evident” truths that: 

1. “all men are created equal” and that 

2. “it is the duty of all nations to acknowledge the providence of almighty God” and  “to obey His will.”

**

[For further study on this topic two books are highly recommended: A History of the American People by Paul Johnson and Original Intent by David Barton.  The former book is one of the best histories of the United States I know of and the latter book is an outstanding compilation of the religious underpinning of the U.S. founding documents and the individuals who were most influential in the founding and establishing of the American Republic]

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  by Chuck LaMattina 

  Lindenhurst, Illinois

To know that God is your Father is one of the most revolutionary truths that can enter your heart. It changes the reality of the Christian life from the ritual of religion to the warmth of family life. To live life with God as your Father gives you greater insight into the promise that God loves you and has destined you for glory.