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The Church in a Day of Ruin (Part 7)
Characteristics of the Early
Church:Overseers and Deacons
What is the difference between
bishops, overseers, and elders? These three terms all apply to the same
office in the local church. The apostle Paul called together the "elders"
of the church at Ephesus (Acts 20:17), and said to them:"Take heed … to
all the flock, over the which the Holy Spirit has made you overseers"
(20:28). The terms "elders" and "bishops" likewise refer to
the same persons:"For this cause I left you in Crete that you should set
in order the things that are wanting, and ordain elders in every city,
as I had appointed you…. For a bishop must be blameless, as the
steward of God" (Tit. 1:5,7). The Greek word translated
"overseer" is the same as the one translated "bishop" in
these and other passages. The word "overseer" describes the kind of
work these men do in the local church, and the word "elder" describes
the level of spiritual maturity required for such work. As we shall see later,
the office of a deacon is distinct from that of the overseer or elder.
How were overseers and deacons
appointed in New Testament times? The 12 apostles appointed deacons in the
church at Jerusalem (Acts 6:3). The apostle Paul and Barnabas appointed
"elders in every church" during their missionary journey (Acts
14:23). Paul authorized his co-worker Titus to appoint "elders in every
city" (Tit. 1:5-8); he apparently gave Timothy the same authority to
appoint overseers and deacons (1 Tim. 3:1-13). So in the early period of the
Church, apostles and apostolic delegates (like Titus and Timothy), under the
direction of the Holy Spirit (Acts 20:28), appointed overseers and deacons in
the various local churches. We see from these and other passages that each
assembly had several overseers and deacons (Acts 11:30; 15:2-23; 21:18; Phil.
1:1; Jas. 5:14).
What are the qualifications of
an overseer? These are listed in Paul’s letters to Timothy and Titus (1
Tim. 3:1-13; Tit. 1:5-9). The qualifications include:
1. Moral and spiritual character:
"Blameless … sober, of good behavior, given to hospitality … not given
to wine, no striker, not greedy … patient, not a brawler … not covetous …
not self-willed, not soon angry … just, holy, temperate" (1 Tim. 3:2,3;
Tit. 1:6-8).
2. Experience as a leader or
ruler:"The husband of one wife … one who rules well his own house,
having his children in subjection with all gravity … not a novice" (1
Tim. 3:2,4).
3. Familiarity with the
Scriptures:"Apt to teach … holding fast the faithful Word as he has
been taught" (1 Tim. 3:2; Tit. 1:9).
What are the responsibilities
of an overseer? He takes care of and watches after the souls of the
brothers and sisters in a local assembly. "If a man know not how to rule
his own house, how shall he take care of the church of God?" (1 Tim. 3:5)
"Obey those who have the rule over you [or, Obey your leaders, JND], and
submit yourselves for they watch for your souls as they who must give
account" (Heb. 13:17). He exhorts and counsels the believers, warns the unruly,
comforts the faint-hearted, and supports the weak (1 Thess. 5:12-14). By sound
teaching he exhorts and convinces those who teach things contrary to the Word
(1 Tim. 3:2; Tit. 1:9). The overseer may not have a gift for public speaking.
There is no indication in the Bible that he is responsible for an assembly’s
worship, preaching, teaching, or evangelizing. But he takes time getting to know
the brothers and sisters in the assembly. He is hospitable and invites them to
his home (1 Tim. 3:2). One on one, as he sees the need, he encourages,
comforts, rebukes, corrects, instructs, and warns the believers in the local
assembly. What a tremendously important role such a brother has to play in the
assembly!
What are the responsibilities
of a deacon? Perhaps the best description of his work is given in Acts 6.
There were many poor believers in the church at Jerusalem, often due to
persecution by Jews and pagans. The wealthy believers contributed money so that
the local church could provide meals and other necessities to the poor among
them (Acts 4:34-5:2). It was the deacons who were responsible for handling
these funds and making sure that there was no favoritism and that everyone
received a fair share.
The Greek word diakonos,
translated "deacon" in 1 Timothy 3, is used in Acts 6 in reference to
the daily ministration (of food, verse 1) and to serving tables
(verse 2).
Can there be overseers and deacons
today? This may seem like a strange question. Most local churches today
appoint overseers and deacons. However, the Bible does not speak of churches
appointing people to such offices, but only of apostles and apostolic
delegates, neither of which have existed since the first century. On the
other hand, the qualifications of overseers and deacons must have been given
in Scripture for a reason.
A number of local churches today
believe that Scripture does not give them authority to appoint individuals to
the offices of overseer and deacon. However, they recognize the need for
persons taking these responsibilities. Those who meet the qualifications and
carry out the responsibilities are recognized and encouraged by the local
church.
The First and Second Epistles to
the Thessalonians were probably the earliest letters by the apostle Paul
included in the Bible. There is no indication that the fledgling assembly at
Thessalonica had overseers and deacons. The apostle exhorted the believers
there:"Know those who labor among you and are over you in the Lord, and
admonish you … esteem them very highly in love for their work’s sake" (1
Thess. 5:12,13). Even though overseers apparently had not been appointed, there
were faithful brothers who were carrying out the work of oversight. The rest of
the assembly was responsible to recognize their labors and to heed the advice,
counsel, exhortations, and warnings given by these men. A similar thought is
expressed in Heb. 13:17:"Obey those who have the rule over you and submit
yourselves, for they watch for your souls."
How can one begin to carry out
the work of an overseer or deacon if not appointed? The starting point is a
life devoted to the Lord—reading, studying, and meditating upon God’s Word,
praying "without ceasing," serving the Lord, attending the meetings
of the local assembly, praying in the prayer meetings, asking questions and
commenting on the scriptures in the Bible studies, and participating in the
meetings to remember the Lord. Ask those who are already recognized as
overseers or deacons if you can help them in any way. When matters that come up
in the assembly needing attention—whether getting estimates on a new oil burner
for the building or visiting a brother who has not been out to the meeting for
two weeks—volunteer to help. If you clearly meet the qualifications and
manifest devotion to the Lord, you will likely be asked to volunteer.
There may not be many brothers in
a local assembly who meet all of the qualifications of 1 Timothy 3 and Titus 1.
Therefore, those who do should be before the Lord in prayer as to carrying out
their responsibilities in the assembly as an overseer or deacon. At the same
time, everyone of us in the assembly should expect to find overseers in the
assembly coming up to us or inviting us to their homes from time to time and
encouraging, exhorting, correcting, or warning us. We must not despise them or
resent their intrusion into our personal life. It is for our greatest good and
blessing that they do this as they "watch for your souls" in
obedience to the Lord (Heb. 13:17). By coming into the fellowship of the local
church, we have essentially agreed to be accountable in attitude and conduct to
our brothers and sisters in the assembly.
If no overseer or older brother in
Christ has ever talked to you with the purpose of encouraging, instructing,
or correcting you, I suggest you bring this to the attention of one or more of
the older brothers in your local assembly.
If you value the work of the
overseers and deacons in your local assembly, devote yourself to the Lord and
His Word. Make sure you conduct your life in such a way that in due time you
will qualify for such a role in the assembly. Most assemblies are in great
need of persons who are both qualified and willing to carry out the
responsibilities of an overseer or a deacon.
The Church in a Day of Ruin (Part 8)
Characteristics of the Early
Church:Church Discipline
The discipline of sinners has in
large measure become a thing of the past in the Christian Church. Under the
plea of love, tolerance, and not judging (Matt. 7:1), just about any kind of
sin—except the "sin" of intolerance—is permitted in many local
churches. However, there are many passages in the New Testament that clearly
show God-given authority for discipline in the local church. For example, the
apostle Paul passed judgment on the man in Corinth who was committing
fornication, and urged the Corinthian Assembly to do the same (1 Cor. 5:3-5).
We shall now discuss the several different kinds and degrees of discipline
described in the New Testament, each designed to deal with a particular kind or
degree of sin.
Dealing with Those Who Have
Faults. "Brethren, if a man be overtaken in a fault, you who are
spiritual, restore such a one in the spirit of meekness" (Gal. 6:1). This
particularly falls under the responsibilities of an overseer (see Jan.-Feb.
1999 Words of Truth). However, the person most responsible for going to
the erring one and pointing out his/her fault or sin is the one who is aware of
the offense.
The Lord might even use a child,
like Samuel (1 Sam. 3:11-18), to point out the sin of an older person. A
prison inmate serving a life sentence once told me of the time his pre-teen son
pleaded with him to stop his life of drugs and crime. He ruefully added that he
did not listen to his son, and shortly thereafter a botched burglary ended in
his committing a murder.
Why is "a spirit of
meekness" required in restoring such a one? And why does it say, "considering
yourself, lest you also be tempted"? Meekness is the attitude that
receives reproof or insult or injury without defending self and without
retaliating or avenging the offense. He who dares to confront one
"overtaken in a fault" to "restore such a one" must have a
very realistic view of his own past sins and his capability of sinning as much
as or more than the one he is seeking to restore. The restorer faces a very
real danger:the sinner may resent the intrusion into his business and may begin
throwing the past sins of the restorer in his face. If the restorer is not
possessed with meekness, he may totally ruin his opportunity to restore his
brother by responding to the attack in a defensive or even offensive and sinful
way. The ideal response may be, "Yes, you certainly are right about those
sins that I once committed. My life was a mess at one time. But the Lord has
restored me to Himself and has blessed me greatly and given me much peace and
joy. The reason I have come to you is because I want you to have the joy of
your salvation restored to you" (Psa. 51:12).
Dealing with the Unruly.
"Warn those who are unruly" (1 Thess. 5:14). The "unruly"
here are those believers who are neglecting their God-given responsibilities in
the home, at work, or in the assembly. It includes those who are not working
and are getting into other people’s business instead of trying to find a job,
doing volunteer work, helping others, or serving the Lord (2 Thess. 3:11,12).
Dealing with Heretics.
"A man who is a heretic after the first and second admonition reject [or
avoid]" (Tit. 3:10; also Rom. 16:17). A heretic is not necessarily one who
teaches wrong doctrine but one who tries to form a party or sect around a
particular doctrine or issue or himself. The best way for everyone to deal with
such a person is to avoid him as the verse in Titus tells us. Without any
followers after his cause, he will either leave and go elsewhere or be quiet.
Dealing with a Person Who Continues
in Sin. "If your brother sins against you, go, reprove him between you
and him alone:if he hear you, you have gained your brother" (Matt. 18:15
JND). This may be either a sin that has been committed personally against you
or one that you have witnessed or been told of. So far this is like Gal. 6:1.
If your brother confesses his sin and stops doing it, your job is well done
and you need not carry the matter further. Or if he gives evidence that he was
misunderstood or falsely accused, the matter is over unless new evidence of his
wrong-doing comes to light.
"But if he will not hear you,
then take with you one or two more, that in the mouth of two or three witnesses
every word may be established. And if he shall neglect to hear them, tell it
unto the church; but if he neglect to hear the church, let him be unto you as
an heathen man and a publican" (Matt. 18:16,17). Here is the scriptural
procedure if the sinning brother justifies his sinful deed or continues in his
sin. It may not have been a huge sin—like adultery or stealing or being drunk
(1 Cor. 5:11)—to begin with. But if it is not confessed, it raises a barrier
between himself and the others in the church, as well as between himself and
God. If the sin is continued, he is behaving like "a heathen man" and
the local assembly has authority from God to put him out of fellowship (Matt.
18:18).
Dealing with an Elder Who Sins.
"Against an elder receive not an accusation but before two or three
witnesses. Those who sin rebuke before all, that others also may fear" (1
Tim. 5:10,20). When an elder or overseer sins, the procedure given in Matt.
18:15-17 does not seem to apply. Because of the responsible position the sinner
occupies in the local assembly, his sin calls for public rebuke. At the same
time, if his sin is not confirmed by at least two or three witnesses, then the
matter should be kept quiet until there is sufficient witness.
Dealing with a Wicked Person.
"Put away from among yourselves that wicked person" (1 Cor. 5:13).
There once was a man in the assembly at Corinth, Greece who was committing
fornication. It was not an isolated act but a sin-pattern that was widely known
in the community (1 Cor. 5:1). Due to the public nature of this sin, the steps
of Matt. 18:15-17 were not applicable. Since the man remained unrepentant, the
entire church was to excommunicate him or deny Christian fellowship to him.
Such extreme action is not to be
limited to those who commit sexual sins. The apostle Paul writes, "Now I
have written unto you not to keep company if any man that is called a brother
be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an
extortioner; with such a one, no, not to eat" (1 Cor. 5:12).
Excommunication for false teaching, such as concerning the person and work of
Christ, may also be called for if instruction, admonition, and other forms of
discipline fail (1 Tim. 1:19,20; 2 Tim. 2:16-21; 2 John 10; compare Gal. 5:9,10
with 1 Cor. 5:6,7).
How does a local assembly go about
deciding on and carrying out such discipline? A guideline is given in 1
Corinthians 5:"In the name of our Lord Jesus Christ, when you are
gathered together" (verse 4). This expression "gathered
together" is the same in the Greek as that in Matt. 18:20. As noted in the
July-Aug. 1998 issue of Words of Truth, putting people out and receiving
people into fellowship is not the work of a clergyman, nor the work of a body
of elders or deacons, but the work of the assembly as a whole, as
"gathered together" "in the name of our Lord Jesus Christ."
The great value and power of assembly discipline and other assembly decisions
derives from being gathered around the Lord who guides their decisions
and ratifies them in heaven (Matt. 18:18).
Dealing with an Excommunicated
Person. How is the one who is excommunicated to be treated by others in the
assembly? There are two clues given in 1 Corinthians 5:"Deliver such an
one unto Satan for the destruction of the flesh" and "with such a
one, no, not to eat" (verses 5 and 11). All kinds of social and spiritual
fellowship with the wicked person are to be avoided. He/she has behaved like an
unsaved person and is to be treated as such, only more severely because of
his/her profession of being saved. The sinner is made to experience the poverty
of soul and spirit that comes from having no fellowship in things pertaining to
God and His Word. (This may be what delivering unto Satan entails.)
There are differing opinions
(Scripture does not seem to pronounce on it) as to whether an excommunicated
person should even be permitted to sit in on meetings of the local assembly. If
such a person does come to meeting, the others in the assembly must be very
careful not to engage in social or spiritual fellowship with that person,
according to 1 Corinthians 5.
Restoring an Excommunicated
Person. The purpose of putting wicked brothers or sisters out of fellowship
is not to get rid of them. Rather, it is to help them to learn the seriousness
of the sin with sincere hope and prayer for their repentance and restoration to
the Lord (1 Cor. 5:5; 1 Tim. 1:20). To this end, while there is the avoidance
of fellowship with the wicked person, there needs to be continual prayer by the
assembly and periodic communication with him/her by one or more brothers in
order to ascertain true repentance and restoration to the Lord.
The Corinthian Assembly had to be
pushed by the apostle Paul to "put away from among [them]selves that
wicked person" (1 Cor. 5:13). When it became evident that the man had
sincerely repented of his sin, they again had to be pushed by Paul to
"forgive him and comfort him, lest perhaps such a one should be swallowed
up with overmuch sorrow" and to "confirm [their] love toward
him" (2 Cor. 2:6-8).
When the sinner has truly repented
of his sin and been restored to the Lord, it is time for the assembly to take
action to restore that brother and sister to full fellowship. But how can
sincere repentance of one’s sin and true restoration to the Lord be discerned
by the assembly? For this I quote another:"Thank God, there is a bright
side when, after [the assembly’s] faithfulness in the path of duty, there is
the joy of seeing the wanderer restored. We can almost feel the thrill of the
apostle’s gladness as he wrote of the recovered brother, `I am filled with
comfort, I am exceeding joyful in all our tribulation’ (2 Cor. 7:4).
"Restoration is what was
prayed for, hoped for, expected. While one put away is to be let alone, this
does not preclude the thought of prayer for him, and looking after him after
the lapse of some time. Especially should this be done if he appears to be
bowing to the Lord’s judgment. Of course, those who put a bold face on it, or
who continue in sin, can only be left in God’s hands.
"Marks of true recovery are
very plain. There will be a sense of sin against God (Psa. 5:4), a
judging of the root of it, a submission to God’s governmental dealing, even
when undue severity may have been used by the saints. If there was trespass
against any, the wrong will be righted as far as possible—the dishonest gains
refunded and the bitter, false accusations withdrawn; also, we need hardly add,
the sin will be forsaken. Until there is restoration to communion with God
there can be no true restoration to the assembly. The steps in the
reinstatement of the cleansed leper (Leviticus 14) to his privileges are
instructive in this connection. It was the priest who was to examine the healed
man, and the various rites in his restoration are most suggestive of complete
recovery.
"It will be noticed that the
leper, even after his restoration to the worship of God, `remained abroad out
of his tent seven days’; it suggests that even after personal recovery an
interval may elapse before the person is restored to his privileges in the
assembly. There are many reasons for this:if the offense has been glaring or
disgraceful, it is fitting that the world should see the genuineness of the
repentance. It will not hurt, but deepen in the individual a sense of his sin.
In addition to this, it is well to remember that the tender consciences of the
saints have been sorely wounded, and the offender will gladly allow time for
the healing of the shock inflicted. Anything like insistence upon his immediate
reception after confession, or resentment at delay, would show that the work in
his soul lacks completeness.
"On the other hand, the
assembly needs to guard against a hard, unforgiving spirit. When the
consciences of all are satisfied, there should not be needless delay in
confirming their love to their recovered brother. `Sufficient to such a man is
this punishment which was inflicted of many. So that contrariwise you ought
rather to forgive him’ (2 Cor. 2:6-8). How gracious, how loving, and yet how
holy, are these directions!
"And may we not add that when
the restored brother is again in his place, his sin is not to be remembered?
True, he will not forget it; but shall the others, by look or manner,
betray lack of confidence? Ah, we are too much like the world which `forgives,
but cannot forget.’ Neither can we say such a one must keep silence and never
again expect to be used of the Lord. It was Peter, the wandering sheep, who was
made a shepherd for others (John 21:15,17). When David was restored he would
teach transgressors God’s ways (Psa. 51:13). He will walk softly the rest of
his days, a chastened person, but a happy and a useful member of the body of
Christ." (From The Church and Its Order According to Scripture by
S. Ridout, Loizeaux, Neptune, NJ 07753.)
Preventive Discipline.
Perhaps some of the problems that call for church discipline might be avoided
if more care were taken in receiving brothers and sisters into fellowship in
the first place. "Lay hands suddenly on no man" (1 Tim. 5:22) is a
verse to consider in this regard.
Other aspects of assembly
discipline, including the question of what to do if the local assembly is
unwilling to take action in a matter calling for discipline, will be considered
in a subsequent issue.
Appendix on "Judge
Not." We have just described several different kinds of judgments to
be made by the church against sinners. So what does the verse mean that says,
"Judge not, that you be not judged" (Matt. 7:1)?
Here are some suggestions as to
what we should not judge:
1. The context of chapter 6
is earthly riches. The preceding verse says, "Take … no thought for the
morrow" (6:34). The Christian who has (or thinks he has) forsaken all to
follow Christ should not stand in judgment on the believer who still is
wealthy.
2. We should not judge
motives or outward appearances (John 7:24; 1 Cor. 13:7). Rather, we should try
to give the most positive interpretation of a person’s action, unless there is
clear-cut evidence of sin.
3. We should not judge the
service of another Christian (1 Cor. 4:1-4), for example, thinking that my
service for the Lord is more profitable than my brother’s service.
4. We should not judge those who
feel free before the Lord to do something we don’t feel right about, nor should
the others judge us, provided it is a matter about which Scripture is silent
(for example, eating fish on Friday) (Rom. 14:1-5; Col. 2:16).
5. We should not engage in
any of the reproving and correcting activities of Matt. 18:15-17, Gal. 6:1,
etc., unless we are in a state of self-judgment before the Lord.
The Church in a Day of Ruin (Part 9)
Can We Carry Out the Practices
of the New Testament
Church Today?
In the previous parts of this
series we have studied a number of practices of the Church in New Testament
times.
1. There was a total unity of
local churches or assemblies throughout the Christian world.
2. There was no clergy-laity
system or one-man ministry in the local church. The Holy Spirit was the
intended leader of the assembly meetings. Under His direction all of the
brothers in the assembly were free to participate in worship, prayer, and
ministry of the Word. A small number of Christian fellowships today seek to
allow the Holy Spirit, rather than an appointed pastor, to be the leader in
their assembly meetings.
3. The Lord’s supper was
celebrated daily at first and then on the first day of every week. Weekly
remembrance of the Lord in the breaking of bread is observed by some Christian
fellowships today.
4. Apostles or their delegates
appointed overseers or elders to watch for the souls of the saints in each
local assembly. While there is no clear scriptural basis for appointing such
church officials today (in the absence of apostles and their delegates),
clearly there is room for those who meet the qualifications (1 Timothy 3) to
serve the Lord in this capacity in the local church.
5. Assembly discipline was carried
out, warning, rebuking, or even excommunicating persistent evil-doers, and
restoring to fellowship those who repented of their evil deeds. Today, a few
local assemblies still try to administer church discipline. However, all too
many today turn the other way and excuse sinful behavior by saying, "All
of us are sinners," or "We are not to judge others, or "God is a
forgiving God."
The Fragmentation of the Church
The practice of the New Testament
Church that is by far the most difficult to carry out today is having a unity
of assemblies. In the first century, the Church was not only in principle but
also in practice one body. No divisions had come in. No separate
denominations had been created. However, such divisions were anticipated by the
apostle Paul through inspiration by the Holy Spirit when he instructed Timothy
as to the possible need of separating or purging oneself from a mixture of the
true believers ("vessels of gold and silver") and the faithless, nominal,
superficial, professing Christians ("vessels … of wood and of
earth"), and joining with those who "call on the Lord out of a pure
heart" (2 Tim. 2:20-22).
The Church today, in its outward
aspect, has been smashed to smithereens! How we should weep and mourn over the
divided state of the Church today! How we should long for a measure of recovery
of that unity that originally existed among all of the local assemblies of the
body of Christ! And how, even more, we should long for the blessed, eternal day
in which there will be full recovery of the one body to its pristine,
undivided state!
I have heard or read it expressed
a number of times:"God has arranged the Church into many different
denominations so that each believer may select the one with the kind of pastor,
manner of worship, scheme of church government, or variety of activities that
best suit his/her needs or personality." NOT SO! By no means is God
responsible for the many denominations and divisions of the Church! Sinful man
is responsible for them! In my estimation, based on Church history, the
following are the most common reasons for divisions in the Church:
1. Doctrinal error. The
best example of this is the Protestant Reformation of the 16th century. A large
number of believers left the Roman Catholic Church primarily in order to
reclaim the biblical doctrine of salvation by faith alone rather than by works
or faith plus works.
2. Sinful practices. One of
the secondary issues in the Protestant Reformation was the sale of indulgences
(deliverance from suffering in purgatory for particular sins) by the priests to
the people. Closer to the present time, there have been divisions in Protestant
churches over offering membership and even pastorates to practicing homosexuals
or unrepentant adulterers.
3. Human ego. Men (and,
with growing frequency, women) with the spirit of Diotrephes "who love to
have the preeminence" (3 John 9) sometimes break away from a church to
start their own congregation.
4. Differences of views.
Churches and denominations have divided over differences in understanding of
various scriptural doctrines, such as infant versus believer’s baptism,
premillennial versus postmillennial coming of Christ, and episcopal (bishops)
versus presbyterian (elders) versus congregational forms of church government.
5. Dissention over church
discipline. All too often, when church discipline is carried out against an
unrepentant sinner, there are some who think the discipline is too harsh,
others who think it is too lenient, some who think the person has repented,
others who disagree, some who continue fellowshiping with the sinner, others
who do not, and so forth. Satan loves such situations and has managed to cause
assemblies and entire fellowships or denominations to divide over such disagreements.
It is rather ironic that the
stronger the emphasis on the authority and divine inspiration of the Scriptures
and the supremacy of the Word of God, and on being filled with the knowledge of
God’s Word, the greater the likelihood of division. The reason for this is
straightforward:two or more gifted teachers, both believing in the supremacy
of the Scriptures, and both having invested many years in intense Bible study,
become absolutely convinced that their understanding of Scripture is correct.
If two teachers or groups of teachers arrive at quite different interpretations
of a particular passage or doctrine, both may firmly believe that they are
absolutely correct in their understanding. With certain issues, for example,
household versus believer’s baptism, the adherents of each view may be able to
practice what they believe to be scriptural without separating from one
another. With other issues, such as appointing elders or not, there may not be
a way for both parties to be satisfied at the same time. Sadly, the solution
often is division.
Are such divisions ordained by God
to make it possible for everybody to be "happy"? Again I say,
vehemently, ABSOLUTELY NOT! But how can they be avoided? By tempering
knowledge with a large dose of patience, self-control, and humility.
"Fulfill my joy, that you be like-minded, having the same love, being of
one accord, of one mind. Let nothing be done through strife or vainglory; but
in lowliness of mind let each esteem other better than themselves" (Phil.
2:2,3). "With all lowliness and meekness, and with long-suffering,
forbearing one another in love, endeavoring to keep the unity of the Spirit in
the bond of peace" (Eph. 4:2,3). "Giving all diligence, add to your
faith virtue; and to virtue, knowledge; and to knowledge, temperance [or
self-control]" (2 Pet. 1:5,6).
Those who excel in knowledge and
understanding of the Scriptures, and who sincerely want to be absolutely true
to the Scriptures in their teaching and practice, often exhibit an
"Achilles’ heel," a particular area of weakness and failure:they
fail to accept that there may be other Christians—particularly those who
disagree with them—who have an equal (or even greater) knowledge
of the Scriptures, and are equally devoted to the Lord and equally sincere in
wanting to be true to the Word of God in doctrine and practice. There is
failure to "esteem other better than themselves." There is lack of
humility. There is pride and ego.
These failures and weaknesses on
the parts of gifted, knowledgeable teachers of the Word of God must be
recognized and acknowledged. Only then will it be possible for the disagreeing
parties to meet together on their knees, praying together, crying out to the
Lord to help them to resolve their differences and depending totally upon the
Holy Spirit to bring it about; and to discuss together humbly their differences
in understanding, each acknowledging the fact that one or both of the parties
is wrong and the possibility (as remote as it might seem at the moment) that
they themselves might be the ones who are wrong. If this were done with every
disagreement among Christians, would there need to be any divisions
among them?
What Are We to Do Now?
Given the present fragmented state
of the Church, is there any way, in faithfulness to God’s Word, to manifest the
truth that "there is one body" (Eph. 4:4)? A number of different ways
in which this is being attempted today are now presented.
The Open-Communion Model.
In most denominations of Protestantism liberty is given to members of other
denominations to "take communion." With some it matters not whether a
person is a true, born‑again child of God. With others the admonition is
given to partake only if one is truly saved. And with some the exhortation is
given for each potential participant to examine him/herself and judge before
God any unconfessed sin before partaking. For the most part, the unity thus
existing among members of different denominations is a unity limited to
partaking of communion, and generally not extended to the privilege of
preaching, teaching, leading the worship, or participating in any decision
making as a non‑member of that church or denomination. It can be a
confusing as well as unholy kind of unity since two branches of a particular
denomination (e.g., regular vs. reformed Presbyterians) may recently have
separated from one another over fundamental differences of doctrine or practice
(e.g., denial of the virgin birth of Christ or ordination of homosexuals), but
yet the members of each are free to take communion with the other whenever they
wish. Furthermore, there is relatively little church discipline carried out in
many of the churches, so that adulterers, drunkards, drug‑users, railers,
blasphemers, income tax cheaters, etc. who ought to be brought under church
discipline are allowed, under the dictates of their individual consciences, to
take communion along with those believers who are walking faithfully with the
Lord.
The Independent Assembly Model.
This is quite similar to the previous model, except that the assemblies in this
model exercise more care in reception to fellowship and often carry out church
discipline. Under this model, each separate assembly, even within a larger
fellowship, is considered to be an autonomous unit, independent of all other
assemblies. If a sister is received at Assembly A, she may be refused at
Assembly B. Or if a brother is put away from Assembly A because of some kind of
wickedness, he may be received by Assembly B. And then things really get
confusing when the saints of both assemblies get together at an annual
conference and all break bread together. By receiving all individuals who give
genuine evidence of being saved, are living moral, upright lives, and not
holding fundamentally wrong doctrine (such as denying the deity of Christ),
whether they are members of various denominational churches, other assemblies
in the same fellowship, or whatever, these assemblies are attempting to show
forth the truth that there is one body. However, they do this at the expense of
having fellowship at times with those who are themselves associated with
unbelievers or with believers who are not upright in walk or sound in doctrine.
At stake here is the question of whether the mere association with evil should
produce a bar to fellowship.
The Occasional Fellowship Model.
Under this model, there is a circle of interdependent assemblies, all in
fellowship with one another, rather than many mutually independent
assemblies. A person received at or put away from Assembly A is automatically
received at or put away from Assembly B. At the same time, a believer who is a
member, say of a Baptist or Presbyterian congregation, would generally not be
permitted to break bread with the assembly if he/she is doing the same at other
times at a church in another denomination or fellowship. However, in order to
give at least lip service to the truth that there is one body, and the
admission of all true believers in the Church at large, "occasional fellowship"
may be practiced. By this, one who may be visiting from out of town for a week
or two, who is known to be saved, walking uprightly, and holding right doctrine
about fundamental questions, will be allowed to partake of the Lord’s Supper
during the visit. In some assemblies this is broadened to include college
students while they are away from home, but who return to fellowship at their
denominational church when they return home for holidays and the summer months.
It is not clear whether this measure of unity extends to allowing the visitors
to preach, teach, participate in the worship services, etc. The same problems
discussed in the previous section of being linked with evil applies to this
model.
The Closed Communion (or
Guarded Table) Model. With this model the expression of the unity of the
body is provided by, but also limited to, having a circle of assemblies, all in
mutual fellowship with each other. We are enjoined in 2 Cor. 6:14‑18 not
to be "unequally yoked together with unbelievers" or "with unrighteousness"
and to separate from any such associations. Further, 2 Tim. 2:20,21 teaches
separation from a mixture of the pure and impure, that is, from believers who
may be morally and doctrinally upright, but linked with either unbelievers or believers
who are going on in unjudged moral or doctrinal evil. This is supported by 1
Cor. 5:6,7 and Gal. 5:9, "A little leaven leavens the whole lump." It
is also supported by the Old Testament pictures of leprosy spreading from one
person to another unless the leper is put away from the camp (Lev. 13,14), and
of one who touches a dead body being unclean for seven days (Num. 19:11). This
would seem to preclude the practice of "occasional fellowship." Also,
in contrast with the independent assemblies model, scriptures given previously
(Mar-April 1998 issue) concerning letters of commendation would indicate
biblical support for interdependent rather than independent
assemblies.
With this model there is a
somewhat more narrow unity and in certain ways a lesser expression of the
oneness of the body of Christ than with the previous models. However, this is
offset by (1) a more faithful concern for the holiness of Christ, and (2) by a
fuller, deeper unity. Let us expand upon these two points.
As to the first point, if assembly
discipline is not carried out when called for (1 Cor. 5:13), then each one in
the local assembly is linked with the wickedness and Christ, the Head of the
body, is also joined with the wickedness. If a person from that assembly visits
another assembly and participates in the Lord’s Supper there, then he/she
carries that link with wickedness, and unites everyone in the other assembly
with it as well. Those in the other assembly may not immediately be aware of
the link with wickedness, and may never become actively involved in that
wickedness, but as they have fellowship with Christ at the Lord’s table,
Christ’s name is linked with the wickedness and He certainly is sensitive to
that link.
As to the second point concerning
a fuller, deeper unity, with open communion or occasional fellowship there may
be effected a more or less broad unity among the members of the body of Christ.
However, that unity may often not extend beyond the sharing of the loaf and the
cup. But in the present "guarded table" model, any who may visit from
another assembly within the circle are accorded the privilege not only of
participating in the Lord’s Supper, but also of preaching, teaching, praying,
administering the loaf and cup in the remembrance meeting, and other privileges
of those who are in regular fellowship in that local assembly. In other words,
the unity that is expressed is more all‑encompassing in character.
Instead of giving a visitor the
opportunity of a temporary, superficial unity by participating in the Lord’s
Supper, it would seem better to work with that individual along the lines of
achieving a permanent, fuller, deeper unity. Thus an appeal might be made to
the brother, on the basis of 2 Tim. 2:20,21 and 2 Cor. 6:14‑20, to purge
himself from that mixture of believers and unbelievers, righteous and
unrighteous; or else to go back to his home assembly and see if there would be
a willingness to study and discuss the scriptural principles concerning the
Church. If his/her local assembly were to begin adhering to the biblical
principles concerning the Church as described in earlier parts of this series,
and if any erroneous doctrines or wicked practices that may have been a cause
of division were repented of and resolved, there might eventually develop a
basis for full communion between the two groups. This would mean that not only
would the visitor from Assembly A now be free to break bread (as well as preach
or teach, if so gifted) with Assembly B, but also individuals from Assembly B
would be free to visit and enjoy full communion with Assembly A as well.
The Church in a Day of Ruin (Part 10)
Some Final Exhortations
and Challenges
In this series of articles, the
author has attempted to show from Scripture how we can come close to patterning
the meetings and activities of assemblies of believers after those of the early
Church in the New Testament. Due to the tragic divisions that have torn the
Church apart over the past 2,000 years, and particularly since the Protestant
Reformation, it is not possible to live out the New Testament Church in every
detail. But it should be the desire of every blood-bought child of God to come
as close as possible to carrying out Christ’s plan for His Church.
Many readers of Words of Truth,
along with the author, are part of a fellowship in which (1) there is a circle
of assemblies (see March 1998 issue); (2) there is weekly observance of the
Lord’s Supper (see May 1998); (3) all the brothers are allowed and
encouraged to participate in every meeting of the local church for worship and
ministry (see September and November 1998); (4) church discipline is carried
out (see January 1999); and (5) there is closed communion (see March 1999).
There may be a tendency among such believers to have a feeling of smugness that
we—unlike most other believers—are following the order found in Holy
Scripture concerning the Church in this day of ruin. This final article of the
series is intended to remove any smugness and to challenge our hearts and
consciences as to how well we are carrying out in practice the
scriptural principles concerning the Church
The unity of assemblies. If
we really believe in the importance of showing forth the unity of the body of
Christ, then each of us needs earnestly and prayerfully to seek peace and unity
in all matters by showing love, giving up pride, self‑assertion, self‑ambition—though
not giving up fundamental truth—for the sake of the unity of the whole. If I
disagree with the rest of the assembly on a matter, I must not try to force my
opinion (which might make me a heretic), but seek prayerful, non‑threatening
discussions of the scriptural principles involved in the matter. The apostle
Paul summarizes this point so well:"I … beseech you that you walk
worthy of the vocation wherewith you are called, with all lowliness and
meekness, with longsuffering, forbearing one another in love, endeavoring to
keep the unity of the Spirit in the bond of peace" (Eph. 4:1-3).
In the case where two or more
assemblies in a circle of fellowship are within driving distance of each other,
care must be taken not to fall into a "go to the church of your choice"
mentality. Suppose a family lives 15 miles north of Assembly A and 25 miles
south of Assembly B, both in the same circle of fellowship. With which of the
two assemblies should they be identified? Does it matter? Is it suitable to
alternate between the two? There does not seem to be a clear scriptural answer
to these questions. However, there is a certain accountability involved in
being in fellowship (as implied by there being those who take the oversight in
each assembly and by the need sometimes for assembly discipline). Therefore,
alternating between two assemblies does not fit in with this accountability.
Either Assembly A or B should clearly be the "home" assembly, with
the great majority of one’s time spent meeting and working with that assembly.
On the other hand, visits to neighboring assemblies or to those far away
certainly are not precluded as shown many times in the New Testament (Acts
19:24-28; Rom. 16:1,2; 2 Cor. 3:1).
In the judgment of the author, it
would seem to be orderly in general for one to be identified with the
assembly that is closest geographically. A very practical reason for this is
that it enhances one’s ability to be present at the assembly meetings and to
serve the Lord together with others in that local assembly. There are special
considerations that might lead one to make the geographically more distant
assembly as his/her "home" assembly. For example, one who lives
closer to Assembly A might have a particular spiritual gift that is lacking in
Assembly B. On the other hand, if one is having difficulty getting along with
his/her brothers and sisters in Assembly A and switches affiliation to Assembly
B to escape the problems, this is not a manifestation of keeping "the
unity of the Spirit in the bond of peace." In this author’s judgment, any
decision to affiliate with the geographically more distant assembly should be
done with the complete knowledge, approval, and fellowship of both Assembly A
and B. Anything else would seem to be a practical denial of the unity of
assemblies.
The heavenly character of the
Church. As brought out in the May 1998 installment of this series, the
Church as the bride of Christ has a heavenly Head and a heavenly
hope and its members are heavenly citizens with heavenly
blessings. What a challenge is this for each member of the Church! Our
heavenly-mindedness (Phil. 3:20; Col. 3:1-4), non-conformance to the world
(Rom. 12:2), and living in the constant expectation of the Lord’s return (1
Thess. 1:10;4:13-18) should far exceed that of other groups that do not
understand the heavenly character of the Church.
Gathering often to break bread.
Do we look forward to these occasions, or has it become just a ritual, or even
a bother? Do we go there expecting to meet the Lord, preparing by asking
ourselves, "What if I were in heaven and called upon to say something to
the Lord; what would I say?" Do we prepare our hearts for these meetings
by meditating on appropriate scriptures and hymns? Do you sisters prepare? Do
you participate—albeit silently—by praying and meditating?
The priesthood of all believers.
Some assemblies that hold to the truth of the priesthood of all believers in
principle have lapsed into almost a one‑man priesthood by
non-participation on the part of most. We live in a spectator society and sadly
this has largely carried over into the assembly.
Are you, my reader, a "silent
priest"? Does week after week pass by without your uttering a word of
praise or thanks in the meeting for remembering the Lord, or without your
praying in—or perhaps without even attending—the assembly prayer meeting? If
so, I suggest that you re-read the section on "Silent Priests" in the
September 1998 issue. Keep in mind that it does not do much good to follow the principle
of the priesthood of all believers if you do not act upon it yourself.
The responsibility of all
believers for ministry and service in the assembly. Each of us needs to ask
on our knees before the Lord:"What do I do in the body and for the Lord?
What is my personal role and responsibility in the local assembly? Once again,
while we may accept in principle that the system of clergy/laity is
unscriptural, do we unwittingly push others in the direction of clergy by our
own inactivity and lack of participation in the assembly? Do we place the full‑time
servants of the Lord who travel among the assemblies on a higher plane than the
full‑time servants of the Lord with secular employment (which comprise
all the rest of the saints)? Do we expect a visiting "traveling
brother" to act in all of the capacities of pastor, teacher, evangelist,
Sunday School teacher, and worship leader, whatever his particular gift might
be? Do we hold back in the remembrance meeting, waiting for the visiting
servant of the Lord to give thanks for the loaf and cup? If we are having a
problem in our assembly or facing a difficult decision, do we automatically
call one or more of the traveling brothers to come and help us, or do we ask
the godly brothers of a nearby assembly to assist? At fellowship‑wide
conferences, do we relax and enjoy ourselves, expecting that the full‑time
servants will take care of all of the preaching and teaching responsibilities?
Do we excel in our concern for the
unsaved? in evangelistic outreach? in active discipling and training of those
newly saved? in visitation of the sick, bereaved, aged, shut-in, and
imprisoned? in seeking to restore those "overtaken in a fault" (Gal.
6:1)? Or do we only excel in our holding of New Testament principles
concerning the Church?
The existence and role of
overseers and guides. It is commonly taught in many assemblies that we
cannot appoint overseers/bishops/elders today since it was only apostles and
apostolic delegates who had that authority. Assuming the validity of this
teaching, there is yet a crucial need to face up to the fact that it is clearly
God’s desire that there should be such overseers in each local assembly. Why
else would the qualifications of an overseer be given to us in the Bible (1
Tim. 3, Tit. 1)? Two things are needed in this regard:First, each brother in
each local assembly ought to examine himself whether he meets the
qualifications of an overseer. If so, he should be very much before the Lord as
to carrying out the role and responsibilities of an overseer (as described in
the January 1999 issue). Further, when qualified brothers do take that
place in the assembly, the rest of the assembly should be willing to receive
any rebuke, reproof, correction, instruction, or warning lovingly and
faithfully given to them by the overseer. Individuals in the assembly could go
even further and encourage the overseer to feel free to come to them whenever
he sensed a slackening of interest or a departure into the world, etc. What a
wonderful way of giving practical encouragement to those brothers who lovingly,
faithfully, and self‑sacrificially do this good and often thankless work.
Carrying out church discipline.
Do we advise those about to be received into fellowship not only of the privileges
of being in fellowship (particularly, breaking bread), but also of the responsibilities,
and that they are now subject to reproof, instruction, and warning by those who
have the oversight (or others in the assembly), and to assembly discipline if
warranted? When receiving children and teens into fellowship, do we find out
how they behave at home—such as whether their parents are having severe
discipline problems with them? And do we notice how they behave at the assembly
meetings—whether they enter into the singing, are attentive to the preaching
and teaching, regularly attend all the meetings, or whether they are frequently
whispering to their neighbor and showing a general disinterest? Do we parents
push our children into asking to be received into fellowship as part of an ego
trip for ourselves? Do we consider assembly discipline for active, continual
patterns of sin other than fornication or adultery? Do we follow the different
scriptural steps of discipline, or just ignore the problem until it calls for
the final, extreme act of excommunication? Do we regularly encourage in one
another greater self‑discipline and striving for holiness?
Let us not become complacent about
following the principles of Scripture concerning the Church. Let us rather seek
to be more faithful in carrying out these principles in our local assemblies.
Furthermore, let us seek to excel in faithfulness to the Lord and to the
Scriptures in every area of Christian living.
Tears
Caregivers and Receivers – Blessings of the Aged
David encouraged himself in the Lord
Alone and Only
Locusts
Great High Priest
Pets and Animals
Experience: Children, Young Men, and Fathers
How Long Can One Let Evil Go Unchecked?
In this day of grace, much is left up to the conscience, as exercised by the depth of spirituality of the believer, and his measure of love for the Saviour, so that time limits for the most part are not given in dealing with evil, especially with those perpetrating, it or those associated with the perpetrators.
It might be well to start with the premise that each one of us is individually responsible for our reaction to and reception of that which is evil, being first of all able to distinguish between good and evil. “So then every one of us shall give account of himself to God.” (Romans 14:12).
With our senses and heart alerted to the presence of evil and participation in that which brings dishonor to the Lord’s name, or the manifestation of His body on earth, an assembly, by practice or association with those who allow such things to exist amongst themselves, grief should be felt and a desire to see things righted overwhelm us. What should my concern be? “Happy is he that condemneth not himself in that thing which he alloweth“, and if the problem is submitted to and our consciences condemn us, it becomes sin unto us. (Romans 14:22 &23).
Introduction of evil into an otherwise undefiled assembly is usually by one person, and when uncertainty exists as how to deal with the situation, the first recourse is through mourning that the perpetrator might be taken away. “And ye… have not rather mourned, that he that hath done this deed might be taken away from among you.” (1 Cor. 5:2).
Though not recommending the drastic action of 1Cor. 5, we read, “A man that is an heretic after the first and second admonition reject.” (Titus 3:10). I believe this verse and those immediately before and after picture a person whose mind is made up and that a repeated appeal to such a one is out of order, after a reasonable effort has been made towards recovery.
The glaring “commonly reported‘ sin of 1 Cor. 5 did not prompt the apostle Paul to suggest that the local assembly plead with the erring brother to repent and change his ways, but demanded his excommunication, lest the whole assembly be led astray.
But what if an assembly or several assemblies have strayed away from the truth, or deliberately done so and are satisfied to be so? Scripture does not give any order or authority to discipline an assembly, which is in reality a fragment of the body of Christ, representing the whole. As Rev. 2&3 show us, the Lord Jesus Christ is the One who assumes the responsibility to deal with the expressions of His body.
With unchecked evil amongst certain assemblies, a condition exists akin to the “great house” of 2 Tim. 2. Even before the “great house” aspect is mentioned, in view of the departure creeping into the “house of God”, the faithful ones were exhorted in an individual category, “Let every one that nameth the name of Christ depart from iniquity.” (vs 19).
Following the comparison, we again have individual responsibility made a point of by the further condition, “If a man purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master’s use, and prepared unto every good work.“(vs. 21).
Stepping out from past associations, though intimidating at the onset, should not be done with the expectation of going on alone, for the Lord will be with such a one, and the words, “Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart” (2 Tim. 2:22) intimate that others will be found who share similar exercises.
While the foregoing thoughts haven’t been very conclusive as to the length of time to deal with evil, or to allow for recovery before subsequent action, perhaps they wil stimulate some personal thoughts. Of course one must not neglect seeking the Lord’s mind, both for patience and/or boldness to act.
1997
Peace
What is the house of God today?
Question:
What is the house of God today?
Answer:
THE HOUSE OF GOD
The epistle of First Timothy was written so we know how to behave ourselves in the house of God which is the church of the living God: “These things write I unto thee, hoping to come unto thee shortly: But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth” (1 Timothy 3:14, 15).
The house of God aspect of the church has to do with having Godly order when God’s people are gathered together. We are told: “Let all things be done decently and in order” (1 Corinthians 14:40). We learn God’s order from His Word, and we encourage you to read the Bible to get to know what pleases God. Do you know how much time it takes to read from Genesis to Revelation? Seventy-one hours, or twelve minutes a day. Will you make a New Year’s resolution to read through the Bible this year? New Year’s resolutions should be like crying babies in meeting–they should be carried out!
The compelling force for carrying out God’s order is a sense of His great love for us and His church. How wonderful it is that Christ “loved me and gave Himself for me” (Galatians 2:20), and it is just as wonderful that “Christ loved the church and gave Himself for it” (Ephesians 5:25). So, if I love the Lord, I’m going to have to love the church.
Ekklesia is a Greek word that is translated “church,” and means “a called out company.” Christ has called out the church from the world to be here for Him.
The church’s headquarters is in heaven where Christ is, who is the Head the church (Ephesians 1:22, 23). No human leader should be accepted as the head of the church. When believers are gathered together they represent the church, the body of Christ (Matthew 18:20). Paul told the Corinthian assembly: “Ye are the body of Christ” (1 Corinthians 12:27). They were only part of the body of Christ, but they represented the church in that city. When we say, “There go the Marines” in a parade, we don’t mean that that is all the Marines there are, but that they represent the Marines. One reason we gather together is because we need each other. If part of our body falls asleep (leg, foot) it doesn’t work right. If we are asleep in the body of Christ, we don’t function as we should, others lose out, and above all the Lord loses out. We also gather together to represent the house of God.
There is NEED FOR DISCIPLINE in the house of God because of: (1) false professors who are known by their fruits (Matthew 7:15, 20), (2) wolves may enter in not sparing the flock (Acts 20:29), (3) false leaders (Acts 20:29,30), and (4) the flesh in every believer (especially pride) can have no part in God’s house (Galatians 5:16-21).
THE OBJECT OF DISCIPLINE is: (1) the glory of God’s name (Psalm 93:5; 1 Peter 4:17; 1 Corinthians 5:8), (2) to clear the assembly (2 Corinthians 7:11), and (3) the restoration of the one who has sinned (1 Corinthians 5:5, 2 Corinthians 7:6-11).
PREVENTATIVE DISCIPLINE begins with reception by the assembly to the Lord’s table of all believers whom Scripture would not exclude. Regarding “those within” (1 Corinthians 5:12), we should:
(1) By love serve one another (Galatians 5:13)–one may need a phone call.
(2) The same care for one another (1 Corinthians 12:25)–one may be hurting.(3) Consider one another (Hebrews 10:24,25)–be careful what we say and do.(4) Teaching and admonishing one another (Colossians 3:16)–by singing.(5) Kind one to another (Ephesians 4:32)–try to avoid cliques that leave others out. If this kind of discipline is carried out, oftentimes more serious discipline can be avoided.
CORRECTIVE DISCIPLINE—(1) warn the unruly (1 Thessalonians 5:14), (2) withdrawal (2 Thessalonians 3:14, 15), (3) public rebuke (1 Timothy 5:20), (4) “Wash one another’s feet” (John 13:14), administered by the spiritual (Galatians 6:1), (5) Go to thy brother alone (Matthew 18:15).
PRESERVATIVE DISCIPLINE—excommunication. Sin, if manifest and unconfessed, must be judged by the assembly (1 Corinthians 5:11). Sin could be moral (1 Corinthians 5), doctrinal (2 John 10, 11), personal trespass (Matthew 18:15-18), or associations (1 Corinthians 15:33). Discipline is not a form of punishment, but in love to bring them back to the Lord and to happy fellowship with the Lord’s people (1 Corinthians 5:2; 2 Corinthians 2:4-8).
The authority for discipline is Christ in the midst of His people (Matthew 18:15-20).
SEVEN DIVINE THINGS in Matthew 18:20.
1. “Where” The Divine Place2. “Two or three” The Divine Provision3. “Are gathered” The Divine Power4. “Together” The Divine Unity5. “Unto My Name” The Divine Object6. “There am I” The Divine Person and Presence7. “In the midst” The Divine Center
Friday Morning Lecture given by John McNeil at the Year-End-Meetings for the young people on December 31, 1993.
In His Image (Part 2)
C. PRESENT TRANSFORMATION
1. To Be Like Christ
Jesus Christ, the Son of Man, came not only to save us but also to change us. We bear the image of the earthy by birth; we shall bear the image of the Heavenly (1 Cor. 15:49). What grace! We were in darkness. The good news, “the light of the glorious gospel of Christ, who is the image of God,” “is hid to those who are lost.” The god of this world has blinded them to it (2 Cor. 4:3,4). But God has performed a marvelous, creative act. “For God who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us” (2 Cor. 4:6,7).
God made the earth, and all that is in it, in six days. He now has shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. He has revealed Himself to us in this lovely Man who is the true image of God. What a treasure this light is. But we have it in our old natural bodies— earthen vessels—the same ones that bear the image of the earthy. That is so that the excellency of the power may be of God and not of us.
This shining in and shining out leads to troubles and suffering. But within our hearts we have complete confidence in God (Rom. 5:1-5). Just as Jesus died, we bear about in our bodies His dying. We do not exalt the earthy. Rather we reckon ourselves dead to sin and alive to God (Rom. 6:11), “that the life also of Jesus might be made manifest in our mortal flesh” (2 Cor. 4:10). We sacrifice ourselves so that the light of His life can shine out through us. The earthen vessels remind us of Gideon’s lamps which flared up to victory when the 300 shattered the vessels in which the fire was hid (Judg. 7:19). So God’s light is brought in from without. But it shines out, through submission and self-sacrifice, in the place and time He desires. We count all things but loss* so we “may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable to His death” (Phil. 3:8-10). He died, being still the sinless image of God. We now are made conformable to His death through sufferings.
(*Even our natural abilities and natural gifts are to be sacrificed for Christ. Even if we think that we can use them for His glory, we should lay them down at His feet. He can then pick them up and use them, if He so desires. Possession of a natural gift (musical, artistic, speaking, etc.) is not license to try to use it to shine for Him. He shines in and He shines out. Let Him.)
In Col. 3:10 we read that we “have put on the new man, which is renewed in knowledge after the image of Him who created him.” This scripture reveals that we are a new creation in Christ’s image. We are continually being renewed or made new in knowledge according to the image of Christ. We are like little children born in the image of our parents, then being brought up by them and becoming like them too. We see this in 2 Cor. 3:18. We are “changed” or transformed (the Greek word is basically “metamorphosed”) like a caterpillar to a butterfly. But how are we changed? By gazing upon our Lord’s glory. We are changed to the same image that we see, by the eyes of faith, through the Scriptures. This is the work of the Spirit of the Lord. And it is continuing, step by step, to change us from one level of glory to the next. As we obediently take one step, it opens the way to the next. This is NOW, brothers and sisters in Christ! We are seeing His glory with unveiled face, and we are being changed. It is common knowledge in the world that the more we concentrate on a person, the more like that one we become. This can be evil if it arises out of hatred for an evil person. It can be good if it is from love for a good person. It is excellent if it is from love for Jesus Christ our Lord. Take a look at Him. Now fix your eyes on Him. Let the Spirit fill you with delight in Jesus Christ, and you will be changed. If we look away to earthly or worldly things our transformation is slowed and even stopped for a while. If we turn from the light, we walk in the darkness of our own shadow (1 John 1:5-7).
Turn your eyes upon Jesus,
Look full in His wonderful face,
And the things of earth
Will grow strangely dim,
In the light of His glory and grace. Helen H. Lemmel
Whatever we let Him do within us and through us now, during our time on earth, directly prepares us for heaven. But what we do for Him is voluntary: we believers are motivated by our love for Him. “We love Him because He first loved us” (1 John 4:19). It is super-wonderful grace that we have been set free from the bondage of sin to love and serve Him voluntarily. Isn’t it just like Him to do something like this for poor undeserving rebels such as we?
Turn now to Rom. 12:1,2. We are to present our bodies a living sacrifice. We are not to be conformed to this world (that is, outwardly fashioned like it) as all the earthy ones are. They are the dwellers on earth who will remain behind when the Lord comes (Rev. 3:10). We are to be transformed (again, the Greek word is “metamorphosed”). We are to be changed by the continual renewing of our minds. This results in a life that proves (demonstrates in practice) what God’s will is. What are some features of God’s image, that is, Jesus Christ? What is He like?
“Come unto Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn of Me, for I am meek and lowly in heart” (Matt. 11:28-30).
‘The meekness and gentleness of Christ” (2 Cor. 10:1).
‘The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance” (Gal. 5:22,23).
“Walk as children of light (for the fruit of the light is in all goodness and righteousness and truth)” (Eph. 5:8,9 JND).
“Be filled with the Spirit, speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; submitting yourselves one to another in the fear of God” (Eph. 5:18-21).
“Let this mind be in you, which was also in Christ Jesus; who … humbled himself, and became obedient unto death” (Phil. 2:5-8).
“Put on therefore, as the elect of God, holy and beloved…” (Col. 3:12-17).
These scriptures dearly indicate that although man lost His likeness to God in the fall of Adam, believers in Christ are now gradually being changed into His likeness. As we learn of Jesus Christ in the four Gospels we will become more and more like Him. In fact, all of the Scriptures speak of Him (John 5:39). That is one reason they were written. “Be imitators of God, as beloved children” (Eph. 5:1 NASB). What a profound exhortation! It implies not only that we can actually imitate God, but that we can know Him well enough, through Christ His incarnate Son, to imitate Him. Of course, we will not be fully like Him until we see Him as He is. But more on that later.
2. False Images
There are false images of Christ around. We must beware that we are not taken up with them. We must not form images of Christ in our imaginations as some teach us to. Our imaginations can not be trusted to give us a true image of Christ. Neither can we trust the imaginations of others who make drawings, paintings, sentimental poems and stories, and reasonings, representing Him. These are but distortions which warp our vision of “Jesus only” (Matt. 17:8). Only the Spirit of God, through the Word of God, presents Him as He is. Do not be deceived and led astray by counterfeits or cheap imitations of the True.
If I have a distorted or erroneous image of Christ before me, it will distort both my worship and my service. This distorted image becomes, in effect, an idol, the spiritual equivalent of a graven image. The Spirit, through the Scriptures and the spiritual gifts given to believers, labors to present Christ to us faithfully (John 16:13-15; Col. 1:23-29). Satan, his angels (demons), and unbelieving religious men labor to lead us astray from a true image of Christ (2 Cor. 11:15; 2 Tim. 3:5). Satan transforms himself into an angel of light and his ministers into ministers of righteousness (note, not ministers of grace). We are to turn away from any who have the form of godliness but deny the power thereof. It is an outward semblance only, not the image of God at all.
3. Hypocrites
Whom are we displaying in our lives? Are we a faithful and true image of this One who is the image of God? Are we sacrificial earthen vessels breaking open to let the light inside shine out to others before God? Or are we but hypocrites, like other men, putting on a vain image (Psa. 39:6) of godliness, while hiding what is really inside? What do people see in us—the light of the glory of God shining out from within, or the outward conformance with this world? “The fashion of this world passes away” (1 Cor. 7:31). We are not to be fashioned like it (Rom. 12:2).
Our appearance displays what is inside. Our faces betray what image we are concentrating on: Christ, self, other people, demons, or Satan. Our clothes and manners tell a story. Our makeup, hair, and mannerisms all betray us, male and female. What about our conduct? Are we arrogant? Do we manipulate people? Do we get drunk? Do we dress and do our faces like prostitutes or homosexuals? Do we covet? Do we seek fulfillment? Do we lust after sexual gratification? Are we self-centered? Do we use people? Do we enjoy books or shows that dwell on evil and dishonoring activities? Do we compete with others for “success” or recognition? Do we do drugs? Do we desire, and work, to be rich? “But you, O man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, meekness” (1 Tim. 6:11). “Put on the Lord Jesus Christ, and make not provision for the flesh” (Rom. 13:10-14). ‘Turn your eyes upon Jesus. Look full in His wonderful face….” Let Him transform you from glory to glory. (To be continued.)
New Age Movement:What Is It? (Part 1)
The New Age movement. We all have heard the term somewhere or other. And we all have a vague sense that we as Christians ought to steer clear of anything having to do with it. But do we really know what it is that we are to be wary of, and why? The “New Age movement” is a term that encompasses a great many diverse elements called by many different names. Rarely are the words “New Age” overtly attached to these different elements. In this series of articles I shall try to give an overview of the New Age movement, its basic principles, some of its more prominent elements, ways it is pervading all aspects of our culture and society, and some of the scriptures that show us why we should steer clear of it. The following section has been extracted from the book by Douglas R. Groothuis, Unmasking the New Age (copyright 1986 by InterVarsity Christian Fellowship of the USA; used by permission of InterVarsity Press, P.O. Box 1400, Downers Grove, IL 60515).
Six Distinctives of New Age Thinking
1. All Is One
The idea that “all is one” is foundational for the New Age; it permeates the movement in all its various manifestations…. Another name for this idea is monism…. Ultimately there is no difference between God, a person, a carrot, or a rock…. Monism… is radically at odds with a Christian view of reality. A Christian world view affirms that God’s creation is not an undivided unity but rather a created diversity of objects, events, and persons. Genesis 1 records God creating particular things. God separated the light from the darkness,… the dry ground from the seas. He then created plants and animals according to their various kinds. Finally, He created humans in His image. Creation is thus not a homogeneous soup of undifferentiated unity but a created plurality…. Even God Himself, according to the Bible, is not an undifferentiated unity but a tri-unity of Father, Son, and Holy Spirit—the Trinity.
2. All Is God
Once we admit that all is one, including god, then it is a short step to admitting that “all is god.” This is pantheism. All things—plants, snails, books, and so on— are said to partake of the one divine essence…. The idea of a personal God is abandoned in favor of an impersonal energy, force, or consciousness…. Yet the Bible affirms that all is not god. God the Creator stands transcendently distinct from His creation. While God is present in His creation,… He is not to be confused with the creation (see Eccl. 5:2; Rom. 1:25)….
3. Humanity Is God
This is one of the seductive claims of the New Age;… we are, in fact, gods.. .. Only ignorance keeps us from realizing our divine reality. Swami Muktananda … says: “Kneel to your own self. Honor and worship your own being. God dwells within you as You!” … Christianity affirms that though human beings are made in the image of God (Gen. 1:26), they are not in essence God. We reflect our Creator in that we, like Him, are personal—we think, feel, and act. But we are not infinite, all-powerful, all-knowing, or everywhere present. We are finite and personal, whereas God is infinite and personal. We are creatures; He is the Creator. Divinity must not be confused with humanity. The Bible repeatedly condemns human pretenders to the divine throne (Isa. 14:13-15; Ezek. 28:1,10; Acts 12:21-23).
4. A Change in Consciousness
All is one; all is god; we are god. Simple enough? Then why don’t we know ourselves as gods? What is our problem? The answer is simple: ignorance…. We need to be enlightened. We have forgotten our true identity. But there is hope. This metaphysical amnesia can be reversed by techniques designed to alter ordinary consciousness…. This change in consciousness, whatever the means, leads to an awareness of oneness and spiritual power. There are many ways we can achieve this enlightenment. … Mass training sessions such as est (Erhard Seminars Training; recently revised and renamed Forum) have been a popular method of triggering this change of awareness. … But est is only one of numerous means of experiencing a revolution in consciousness. Scores of people are chanting, dancing, or tripping their way into altered states of awareness. . . . Christianity also affirms that we need a change in consciousness, though it differs in seeing what this entails. Biblically, the dilemma of humanity is not ignorance of our true divinity, but the reality of our sin; we have rebelled against a holy God and His moral law. The problem, not the answer, is within. Jesus said that out of our hearts proceeds all evil (Mark 7:22,23)…. The apostle Paul says, “All have sinned and come short of the glory of God” (Rom. 3:23). The New Age sees the answer to this dilemma in releasing human potential—the divine within. But Christianity claims that the only way out is through repentance and faith in Jesus Christ….
5. All Religions Are One
New Age gurus frequently claim that all religions are one…. Consequently, the distinctiveness of Christianity must be denied…. Jesus of Nazareth, then,… is merely one of many appearances or manifestations of God throughout the millenia…. But the Christ of the Bible is not merely one of the many manifestations of God. In fact, Christ is the only manifestation of God in the flesh. He claimed to be “the Way, the Truth, and the Life” and that no one could know God’s favor apart from Him (John 14:6; see also Acts 4:12)….
6. Cosmic Evolutionary Optimism
As the New Age movement . . . gains ground and infiltrates all of life with the gospel of cosmic unity, it is predicted that humanity will be ready to take over the reins of evolution. Teilhard de Chardin, Jesuit philosopher and paleontologist, prophesied a progressive evolutionary harmonization and unification of world consciousness eventually reaching “the Omega Point” where all consciousness is fused and all become one with the One. Teilhard … is just one of many sages, scientists, and others who predict massive transformation. The evolutionary juices are flowing.. .. Christians can be both more optimistic and more pessimistic about the future than is the New Age. The Bible views history as moving according to the sovereign will of the Creator and Governor of the universe “who works all things after the counsel of His own will” (Eph. 1:11). Hope for the future does not lie in realizing the potential of collective humanity but in the promises of God. God promises to bless nations that obey Him and curse nations that disobey Him (Deut. 8,28; Jer. 18:5-10). The culmination of history will not be a great planetary consciousness but the return of Jesus Christ to separate the sheep from the goats for all eternity. For some the future will be much better than we could ever imagine—for others, much worse.
Let us now get a sampling of ways that the New Age movement is making incursions into our culture and society. The next section is extracted from Dark Secrets of the New Age by Texe Marrs (copyright 1987 by Texe Marrs; used by permission of Crossway Books, a division of Good News Publishers, Westchester, IL 60153).
The New Age Movement in Today’s Society
We are experiencing outbreaks of spiritual hostilities in our schools, within the media and entertainment industries, and even within our churches. The business world is not immune from the New Age onslaught either. Incredible though it may seem, the New York Times reported on September 28,1986 that the previous July, “Representatives of some of the nation’s largest corporations, including IBM, AT&T, and General Motors, met in New Mexico to discuss how metaphysics, the occult, and Hindu mysticism might help executives compete in the world marketplace.” At Stanford University’s renowned Graduate School of Business, a seminar called “Creativity in Business” includes such topics as chanting, meditation, the use of tarot cards, and the “New Age Capitalist.” Meanwhile, a recent survey of five hundred corporate presidents and company owners revealed that half had sponsored some type of New Age “consciousness raising technique” for their employees….
The world has been sold a bill of goods regarding meditation. Some eight million people in America alone have gone through the initiation process required by the Transcendental Meditation group; another six million have graduated from Silva Mind Control System’s meditation program, and millions more regularly practice some form of yoga meditation. . . . The New Age believes that through meditation man can become a god ….
New Age . . . influences permeate all of society. It is imbedded in the curricula of our public schools, infesting kid’s library and comic books; it has reared its hideous head on Saturday morning TV cartoon shows and turned many popular cinema productions into celebrations of sorcery, violence, and sadism…. For example, in “He-Man, Master of the Universe,” He-Man is a supernatural man-god. Children are indoctrinated into such New Age occultic symbols and practices as pyramid and crystal power, serpents, the Satanic ram’s head, the skull, witches’ charms and spells. (Marrs also describes “Thundercats,” “The Smurfs,” “Rainbow Brite,” and “She-Ra, Princess of Power” as cartoons that incorporate New Age symbolism.)…
The New Age has transformed America’s largest toy companies into purveyors of demonic terror. . . . Read the instructions that come with Skeletor, a toy connected with He-Man: “When you put on your Skeletor helmet and armored belt you become transformed into an agent of evil. Use your power sword shield to combat good. With your mystical ram’s head scepter you will be able to call forth the denizens of darkness to help conquer the forces of good.”… Even a brief look at New Age literature reveals the importance given to the spiritual seduction of children. . . . New Age authors are seeking to persuade the young that the religion of their elders is of no value, and that instead they must worship the demon gods of the New Age….
Carl A. Raschke, professor of religious studies at the University of Denver, describes the New Age as “the most powerful social force in the country today.”
In the next issue, Lord willing, we shall consider ways in which the New Age movement is making inroads in public education and in health practices and therapies. Readers who have had personal encounters with the New Age movement are encouraged to share their experiences with the editor of this publication.
New Age Movement:New or Old? The
In recent years the words “New Age” have captivated millions of people, from starry-eyed, mindless cult members to brilliant and influential statesmen. These words have come to represent a common vision of a New World of “peace and prosperity” in which men, free from political and religious biases, will finally unite in a universal brotherhood.
This New Age concept was first popularized by Hollywood celebrities Shirley MacLaine and John Denver. MacLaine, in her best-selling book, Out on a Limb (published in 1983), describes her contact (while in a state of deep meditation) with highly intelligent “spirit guides” who informed her that the world is on the verge of “the Age of Aquarius.” Denver, a concerned environmentalist and a proponent of yoga, transcendental meditation, and other forms of Eastern mysticism, speaks out freely through the media about the New World that is coming.
Now if these two New Age prophets were the sole representatives of the movement, we could easily write it off as one more religious craze and feel quite confident that in a short time we would witness its demise. But in the wake of their prophecies many notable personages have emerged on the world stage with the same cry on their lips. In 1986 Pope John Paul II was able to gather the leading figures of 12 world religions together in Assisi, Italy, to pray to whatever “God” each believed in, beseeching these deities to bring peace to the world. To justify honoring the prayers of witch doctors and fire worshipers, John Paul told participants that “the challenge of peace… transcends religious differences” (The Los Angeles Times, October 28, 1986). The Pope’s unprecedented ecumenical accomplishments have inspired many world leaders and have resulted in many new ecumenical movements, one of them being The Global Forum of Spiritual and Parliamentary Leaders on Human Survival, made up of spiritual and legislative leaders from 52 countries. In 1987 they printed a brochure called “Shared Vision” in which some of their objectives were stated. Included in these were the following: “We have explored the nature of the relationship between political and religious life, and … have agreed that we both (political and religious leaders) need and desire to work together and shall promote at regional, national, and local levels all possible collaboration between spiritual leaders and parliamentarians. We are entering an ERA OF GLOBAL CITIZENSHIP (emphasis mine) …. This new consciousness transcends all barriers of race and religion, ideology and nationality…. We hold up the vision of a new community, where the long and tragic history of human violence gives way to an AGE OF MUTUALLY ASSURED WELFARE AND PEACE (emphasis mine).”
To these voices could be added that of the prestigious Soviet leader Mikhail Gorbachev who, in 1987, in his book Perestroika, wrote these words: “For all the contradictions of the present-day world, for all the diversity of social and political systems in it, and for all the different choices made by the nations in different times, this world is nevertheless one whole. We are all passengers aboard one ship, the Earth, and we must not allow it to be wrecked. There will be no second Noah’s Ark.” And again, “Today, in the face of a still worse danger, states belonging to different social systems can and must cooperate with one another in the name of peace.” And, “We see a BUDDING WORLD ORDER (emphasis mine) in which peaceful coexistence and mutually beneficial cooperation based on goodwill will be universal norms.” In his historic address to the United Nations on December 7,1988, he declared, “Further global progress is now possible only through a quest for universal consensus in the movement towards a New World Order.”
Most recently, in September 1990, President George Bush began speaking openly of a “New World Order.” Just before leaving for Helsinki, Finland, to discuss the Persian Gulf crisis at his summit meeting with Soviet President Gorbachev, he expressed the hope that “the foundation for the New World Order would be laid in Helsinki.” Since the victory in the Gulf many more have embraced this vision. Now world attention is focused on seeking peace in the Middle East and many American and European diplomats are hoping this peace settlement will form the hub of the New World Order.
To the unbeliever, these voices of desperation and hope sound like a last-minute cure for the world’s ills, one last attempt for mankind to save itself from an inevitable nuclear holocaust, or from environmental destruction, or from one of many potential deathblows. But to the enlightened Christian, they are but the words of deceived false prophets who have given “heed to seducing spirits, and doctrines of demons” (1 Tim. 4:1). To the Bible scoffer, it may seem just and honorable to seek peace, harmony, and love between men. But to the Spirit-taught believer who knows there can be no true, lasting peace on earth without the Prince of Peace, these futile efforts are man’s last attempt to unite a godless world into a Utopia contrary to God’s will. I say “last attempt,” for it is surely not the first. It is similar to the confederacy we see in Gen. 11 :l-9. There men united on the plain of Shinar (just as New Age thinkers are uniting today). Their goal was to dwell there lest they be scattered across the earth, but this was contrary to God’s purpose (see Gen. 9:1). So too, the goals of New Agers run contrary to God’s will concerning the earth, for they leave out the One who is to rule over the earth, as well as His earthly people Israel. And then we see in verse 4 that they desired to build a tower reaching to heaven to make a name for themselves. Here we see SELF-worship, which is the ultimate goal of the New Age movement, for their New World Order would be the platform upon which man could boast of his progress and of all his fancied achievements. This tower of Babel is a foreshadowing of the future Babylon the Great (Rev. 17:5), a united religious system which will be joined to a united political system (the beast of Rev. 13:1). But just as God judged those in the plain of Shinar for their rebellion and pride, so He will make an end of Babylon the Great (Rev. 17:16,17) and the beast (19:19-21).
The title of this article poses the question concerning the New Age movement: “New or Old?” We have just seen from Genesis 11 that it is no new thing for man to unite and seek to bring about a New World Order apart from submission to God’s will. And we saw that the root of that movement was SELF. Their desire “to make a name for themselves” is a fatal ambition that is rooted in every human heart. This tendency in man dates back to the Garden of Eden where Satan whispered his lie to Eve, “Ye shall be as God” (Gen. 3:5 JND). We know that Eve fell for his bait and ever since then man has aspired to be his own God. The New Age movement is but the introduction to man’s final attempt to deify himself and the Bible clearly states that it will culminate in the Antichrist claiming to be God (2 Thess. 2:3,4). To the believer, this thinking is blasphemy, for we bow to the testimony of Scripture which says, “Verily every man at his best state is altogether vanity” (Psa. 39:5). New Agers boldly preach of the need for more “self-esteem,” but the Christian takes up the language of the apostle Paul, “For I know that in me (that is, in my flesh) dwells no good thing” (Rom. 7:18).
In closing, let me assure the reader that there is truly a NEW AGE COMING, but it will not be brought about by the vain attempts of man. The Old Testament Scriptures teem with prophecies concerning this Age of true “peace and prosperity” (Isa. 2:1-4; 9:6,7; 11:1-13; 60:1-61:6; 65:17-25; Jer. 23:1-8; 31:1-37; Ezek. 34:20-31; 39:21-29; Dan. 2:31-45; 7:1-28; etc.). The Lord Jesus, in Matt. 19:28, referred to this time as the “regeneration” (literally, “re-creation,” thus a new state of things), for it will be God’s NEW WORLD ORDER, ushered in by His beloved Son when He personally returns to earth to judge the wicked and to save Israel from their enemies (Matt. 24:29-31; 25:31-46; Rev. 1:7; 19:11-21).
Until that blessed time, may it be the portion of every believer to serve the Lord humbly here below, watching and waiting for the time when He will return FOR US to take us to our heavenly home (John 14:1-3), and also longing for the time when He will return WITH US to set up His glorious kingdom here on earth and receive the universal homage that is due to Him who is the KING OF KINGS and LORD OF LORDS.
Trials and Temptations, Biblical Study (Part 4)
In Part III of this series we considered some examples from the Scriptures of trials, testings, and temptations brought about by the people around us. These included trials by those who told lies, complained, criticized, or committed acts of aggression and hostility. We conclude this series with a few more examples of trials from the people around us.
4. Temptations or Trials from Acts of Slighting and Despising
In 1 Samuel 24 we find David displaying a most gracious attitude toward King Saul. While Saul was pursuing David with the purpose of killing him, David had a perfect opportunity to turn the tables and slay Saul himself. But instead he mercifully spared Saul out of respect for his being the “Lord’s anointed.”
However, the next thing we read about David is his readiness to put to death an entire household of innocent men. How did this come about? David and his men, while seeking to stay out of Saul’s clutches, happened to spend some time with the shepherds of a rich, but ill-tempered, man named Nabal (1 Samuel 25). David and his men provided help and protection for the shepherds and their flocks; but when David sent some of his men to Nabal to ask for some food, Nabal stubbornly refused to give them anything. Now Nabal had not made any previous agreement with David, and so did not have any obligation toward David. But David became furious when told of Nabal’s refusal to help, and vowed vengeance upon Nabal and his household. He who had recently been so gracious to the one who had forced him to be a fugitive, was now vowing vengeance upon one who merely slighted him by refusing to help him. What inconsistent beings we humans are! Thankful to say, David was spared the disgrace of mass murder through the intervention of Nabal’s wife, Abigail.
Now what about ourselves? How have we responded to the slightings of others? David gives us the justification for his fury: “Surely in vain have I kept all that this fellow has in the wilderness, so that nothing was missed of all that pertained unto him: and he has requited me evil for good” (25:21). Have we ever helped or shown some kindness to another person, only to be ignored and never thanked, or never having the favor returned? In such instances, do we continue to show love and goodness to the person, or do we proclaim, self-righteously, “I am never going to do anything for that person again!” If we are to “love [our] enemies, bless those who curse [us], do good to those who hate [us], and pray for those who despitefully use [us] and persecute [us]” (Matt. 5:44), how much more are we to continue to love, bless, do good to, and pray for those who merely slight us or fail to return a favor.
David showed a far better, quite Christ-like, attitude on a much later occasion when, dethroned by his son Absalom and fleeing Jerusalem, he encountered the mocking, cursing, stone-throwing Shimei. David restrained his bodyguard from taking off Shimei’s head. Note the wonderful contrast of David’s attitude here compared to that with Nabal: “Let him curse; for the Lord has bidden him. It may be that the Lord will look on my affliction, and that the Lord will requite me good for his cursing this day” (2 Sam. 16:11,12). May the Lord by His grace enable us to respond to insults, offences, slightings, and despisings as David did to Shimei, and not as David did to Nabal.
Earlier in this series we considered the severe trials that Job endured. In the course of a single day he experienced the loss of his oxen, asses, sheep, and camels (numbering in the thousands), nearly all of his servants, and worst of all, all ten of his children (Job 1). On top of that, he was afflicted with “sore boils from the sole of his foot unto his crown” (Job 2:7). And what was his response to all of this? “In all this did not Job sin with his lips” (2:10).
But then Job faced a trial of quite a different character. Let us listen to the story: “Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place … to mourn with him and to comfort him…. They sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great. After this opened Job his mouth, and cursed his day. And Job spake and said, Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived….” (2:11-3:26). What was it that caused Job finally to break down and curse his existence? I believe we learn from subsequent “words of comfort” of Job’s three “friends” that their seven-day silence was a silence of condemnation, assuming that he must have committed a terrible sin to warrant such trouble from God. There are two lessons for us to consider here. First, even the silence of another can prove to be a severe trial to us, and we need to be seeking the grace of God in this as much as in a trial of open hostility. Second, the imputation of evil to us by another, when we know we are not guilty, can be most trying to us. There is a tendency, in the flesh, to defend and justify ourselves and to retaliate to such a degree that if we were not guilty as originally charged we soon become guilty of sins that exceed the original charge. How we need to cast ourselves upon our blessed Lord Jesus Christ “who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him who judges righteously” (1 Pet. 2:23), and who prayed from the cross, “Father, forgive them; for they know not what they do” (Luke 23:34).
5. Trials Induced by the Pride of Others
As noted in Part II of our series, Joseph, one of the twelve sons of Jacob, resisted temptations that appealed to the lust of the flesh (the attempted seduction by Potiphar’s wife) as well as to the pride of life (the opportunity to avenge his brothers’ cruelty to him). Many positive qualities are found in Joseph and we are hard put to find any deficiencies in his character. But there is one rather negative quality that we find in Joseph as a teenager—cockiness and pride. It all seems to stem from Jacob favoring Joseph over his older sons “because he was the son of his old age” (Gen. 37:3). His ten older brothers probably considered Joseph to be a spoiled brat, and “they hated him.” It seems that Joseph played up this situation whenever he had opportunity. So when he had a dream that seemed to symbolize his brothers bowing down to him, he had no hesitancy to tell the dream to his brothers. And of course they hated him all the more for it (37:5-8). Insensitive to the effect he was having on his brothers. Joseph proceeded to tell them of a second dream in which “the sun and the moon and the eleven stars” bowed down to him (37:9). The cocky, prideful attitude of Joseph was a real trial to his brothers, more than they could bear. And his brothers responded by selling him to some foreign merchants and telling their father that Joseph had been killed by a wild animal (37:12-34). No doubt most of our readers have been tested by the proud, self-confident boastings of another, and perhaps have often yielded to the temptation to put the boaster in his place. May we learn to be more like the Lord Jesus who, when Peter was boasting, “Lord, I am ready to go with Thee, both into prison and to death” (Luke 22:33), was praying for Peter that his faith would not fail (22:32).
6. Temptations to Seek Personal Pleasure
In Part II of this series we considered temptations by the attractions of the world. What we have before us now is something similar, but where other individuals are actively encouraging us to seek our personal pleasure. Naomi seems to have been guilty of such a thing with her two Moabite daughters-in-law, Ruth and Orpah. When the husbands of all three of them died while they sojourned in Moab, Naomi decided to return to her home in the land of Judah. “And Naomi said unto her two daughters-in-law, Go, return each to her mother’s house…. The Lord grant you that ye may find rest, each of you in the house of her husband” (Ruth 1:8,9). Both Ruth and Orpah responded, “Surely we will return with you unto your people” (1:10), upon which Naomi earnestly tried to persuade them that they would have a better chance of finding husbands among their own people. What a test! Ruth and Orpah were being encouraged to choose that course most likely to bring them personal pleasure, rather than that which would bring them into the land where Jehovah, the one true God, was in the midst. Orpah yielded to the temptation and remained in Moab. However, Ruth chose the better path, saying, “Entreat me not to leave you . . . for where you go I will go … your people shall be my people, and your God my God” (1:16). And the rest of the book of Ruth shows us how Jehovah richly rewarded Ruth for her faithful choice, allowing her to be the great-grandmother of David and thence in the line of ancestry of the Messiah. Likewise does the Lord reward us for following, not the path of least resistance or of greatest human comfort, but of greatest faithfulness to the Lord and His Word.
Daniel and his three friends were among a number of bright young Jewish captives in Babylon who were appointed a daily provision of the king’s meat and wine while they were being taught in all of the wisdom and knowledge and skills of the Babylonians. No doubt the diet itself sounded very tempting, and it would have been easy to rationalize that, after all, the King himself appointed it. However, Daniel and his three friends remained faithful to a higher authority, Jehovah of Israel, who had prohibited the eating of some of the meats appointed by the King of Babylon. They did this even at substantial risk to their own well-being, but Jehovah was with them and made it possible for them to receive a diet that was in accordance with the dietary laws given to Israel. And at the end of the training period the King “found them ten times better than all the magicians and astrologers that were in all his realm” (Dan. 1:20).
The Lord Jesus Himself was tempted by Satan to minister to His own personal pleasure—first to obtain bread from stones and feed Himself, second to gain a reputation for Himself by throwing Himself down from the roof of the temple (and having the angels catch Him at the last moment), and third to gain all the kingdoms of the world and their glory for Himself (instead of waiting to inherit them as a result of His death and resurrection). Satan sometimes tempts us in similar ways. May we have such love for and nearness to our Lord that we will respond to such temptations as vehemently and definitely as He did.
7. Temptations to Turn Away from God
Back in the book of Daniel, we read that Daniel’s three friends, Shadrach, Meshach, and Abednego, were not only tempted but commanded to fall down and worship a golden image that King Nebuchadnezzar had set up (Daniel 3). Later on, Daniel Himself, who then occupied a very high position in the kingdom, was confronted with a decree (designed by men who were jealous of his high position) that prohibited prayer to any God or man other than the MedoPersian King (Daniel 6). Still later, coming to New Testament times, Peter and others of the apostles were commanded by the authorities in Jerusalem not to teach in the name of Christ (Acts 5:28). In each case the ones thus tested remained staunchly faithful to the Lord. Note the response of Peter and the other apostles: “We ought to obey God rather than men” (5:29). May the Lord help us likewise to be staunchly faithful to Himself.
This completes our study of biblical examples of trials, testings, and temptations: first, those that come directly from God; second, those that issue from the world and appeal to the lusts of the flesh, the lust of the eyes, and the pride of life; and third, those produced by the sinful people all around us. May we learn to recognize these trials and temptations for what they are, and may we learn to look always to the Lord for the needed strength to resist the temptations and to respond to the trials in a positive, Christ-honoring manner.
FRAGMENT There is a God above all adverse circumstances and undesirable influences. And our path of power is in letting patience have its perfect work…. Trust Him. He has power to work where we least expect it. J. N. Darby
Problem of Evil and Suffering (Part 2)
Hurricane Hugo. The crash of Pan Am flight 103. The wanton shootings at a Texas restaurant. The killer typhoons in Bangladesh. The Black Plague. The Holocaust…. The list could go on and on. And the question is, “Why?” Why does God allow such seemingly senseless pain and suffering and devastation to occur with such regularity throughout the world? Why?
Some go so far as to question or even reject the very existence of God because of all of the evil and suffering present in the world. How are we to answer those who raise such questions?
There is a very simple, straightforward answer that we could give from Scripture: “O man, who are you who replies against God? Shall the thing formed say to Him that formed it, Why hast Thou made me thus?” (Rom. 9:20). In one sense this should suffice. Nevertheless, I believe Scripture affords us additional insights into the question of why God allows evil and suffering. In Part I of this article, we considered this question as it applies to believers in Christ. We noted that God allows the Christians to experience trials of pain, suffering, sinful offenses by fellow humans, etc. for our growth in patience and faith and dependence on the Lord. Now we shall consider a few points with regard to the evil and suffering found in the world at large.
1. Those who argue against the existence of God, or the active interference of God in the universe He created, usually begin with the assumption that if there were a God, He would be good, and therefore would not allow all of the evil and suffering to exist. Goodness is certainly one of God’s prominent attributes (Exod. 34:6; Psa. 107:8,15,21,31), but by no means His sole attribute. God is also holy (Isa. 6:1-5) and righteous (Rom. 1:17,18), and an avenger of evil (Psa. 89:32; Amos 3:2; Rom. 12:19). Therefore, we could equally ask the opposite question, “If God is holy and hates sin, why has He allowed so many millions of sinners to live such long and prosperous and pleasure-filled lives?” Indeed, one of the psalmists was puzzled by this observation: “I was envious at the foolish when I saw the prosperity of the wicked…. They are not in trouble as other men; neither are they plagued like other men…. They have more than heart could wish” (Psa. 73:1-19). Could it be that the wrong question is being asked? Instead of asking why God allows so many so-called innocent people to suffer, we might rather ask why He allows so many guilty, sinful people to live long lives and seemingly prosper.
2. God allows evil to exist in the world because of, not in spite of, his goodness and longsuffering. “The Lord … is longsuffering to usward, not willing that any should perish, but that all should come to repentance” (2 Pet. 3:9). If God were to begin today to get rid of all of the evil and the sin in the world, where would it all end? Indeed, who of us would be spared? But could not God restrain the really bad evildoers—the Hitlers, the Stalins, the Saddam Husseins, the terrorists, the mass murderers and rapists, and spare the rest of us who are only small-time sinners? Yes He could, but again, where should he draw the line? Those responsible for the murder of ten but not nine? those who have raped 20 but not 19? Or how about everyone guilty of those offenses stated in the Bible as being punishable by death? Okay, that includes murder (Gen. 9:6), rape (Deut. 22:25), adultery (Deut. 22:22), hitting one’s father or mother (Exod. 21:15), cursing one’s father or mother (Exod. 21:17), allowing one’s domestic animal to get loose and kill a man or woman (Exod. 21:29), practicing idolatry or witchcraft (Exod. 22:18,20), deceiving and being hypocritical (Acts 5:1-11). Would drawing the line there make everyone happy?
3. What does the Bible say about evil? Why, that it has invaded all mankind, every part of man from head to foot. It is found in our thoughts (Gen. 6:5; Ezek. 38:10; Mark 7:21), eyes (Prov. 23:6; Matt. 6:23), mouths (Psa. 50:19), lips (Prov. 16:30), tongues (Psa. 34:13; Jas. 3:8; 1 Pet. 3:10), hearts (Gen. 8:21; Jer. 11:8; Luke 6:45), and feet (Prov. 1:16; 4:27). With our evil tongues “bless we God, even the Father, and therewith curse we men” (Jas. 3:9). In our evil hearts we find “unbelief in departing from the living God” (Heb. 3:12). In our evil thoughts we are puffed up in “pride and arrogancy” (Prov. 8:13). In our evil imaginations we are deceitful (Prov. 12:20). With our evil eyes we hasten “to be rich” (Prov. 28:22; see also Eccl. 5:13). To carry out our evil deeds we love “darkness rather than light” (John 3:19). We may be tempted to condemn those men and women who have committed gross acts of evil leading to pain, suffering, and death for large numbers of people. But let us be mindful of the evil that lurks in our own hearts, and that at times pops out (usually through our tongues) and results in hurt and alienation. If one is reading this who has “an evil heart of unbelief,” who has rejected God’s provision for your soul’s eternal salvation, you are not only going to bring unspeakable suffering and anguish upon yourself for all eternity, but you may also bear some responsibility for failing to warn and deliver those in your sphere of influence (such as spouse and children) from the same judgment. The atrocities that Hitler and Stalin are commonly blamed for affected man’s present life on earth. But there are millions of tiny Hitlers and Stalins out in the world who, not content with their own unbelief and rejection of Christ and of the Word of God, are actively or passively leading others down the same path that will affect man’s welfare for all eternity. Should God eliminate the few big “Hitlers” while tolerating the millions of tiny ones?
4.1 believe it is appropriate to say that all suffering in this world relates in one way or another to the fact of man’s Fall—of sin being in the world. There is no evidence of pain or suffering on the part of either man or beast prior to the Fall. But notice the immediate effects of the Fall: fear (Gen. 3:8,10), blaming others (3:12,13), pain in childbirth (3:16), husband-wife tensions (3:16), and difficulties, obstacles, and hard labor in everyday work (3:16,17). Often our suffering stems directly from our own sins, bad habits, bad attitudes, unbridled tongue, etc. Obvious examples include AIDS as a result of illicit sexual activity, lung cancer as a result of a lifetime of smoking two packs a day, loneliness as a result of losing all of our friends (and maybe even our spouse) through constant complaining, criticizing, or foul language. Often our suffering stems directly from the sins of others, for example, acts of murder, rape, theft, slander, gossip, or caustic criticism against ourselves or our loved ones. Or on a larger scale, many people may suffer from the sins of others when those sins lead to wars, acts of terrorism, pogroms of persecution, pollution of the environment, heedless wasting of natural resources, etc. Further, we find many examples in Scripture of God bringing down judgment upon cities, nations, and on one occasion, the entire world because of gross and persistent sin. For example, Sodom and Gomorrah were destroyed because of widespread sexual immorality (Gen. 18:20-19:29); the Canaanite nations were purposed by God for destruction (although Israel failed fully to carry out God’s purpose) because of their wicked idolatry (Deut. 7:5); and God sent a flood upon the earth which destroyed every human (except the eight in the ark) because “God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Gen. 6:1-7; 7:21-23). So we can see that much of the pain and suffering experienced in this world is directly a result of sin. Even though an individual may be suffering directly as a result of the sins of others, yet in it all God is constantly trying to remind mankind that “all have sinned and come short of the glory of God” (Rom. 3:23), so that all might be led to “repentance toward God and faith toward our Lord Jesus Christ” (Acts 20:21). This is brought out in Luke 13:1-3: “There were present at that season some who told Him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them. Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you. Nay: but, except ye repent, ye shall all likewise perish.”
5. What about the calamities that are not caused by man’s sin—the killer hurricanes, typhoons, floods, volcanoes, earthquakes, disease epidemics, etc. As we see throughout the book of Revelation, even these so-called “natural” disasters may be used by God to bring judgment upon the earth ; or to awaken mankind to their need of turning to God. It has been said that pain and suffering are God’s megaphone to sinful men and women to deliver them from something far worse. The Lord gives us an example of a natural disaster intended to awaken the hearts of those not directly affected by the disaster: “Those eighteen, upon whom the tower in Siloam fell, and slew them, think you that they were sinners above all men that dwelt in Jerusalem? I tell you, No: but, except you repent, you shall all likewise perish” (Luke 13:4,5). This passage helps us to see that when people suffer it is not necessarily God’s punishment of them personally for particular sins. But at the same time the suffering is a consequence of the fact that sin is in the world at large. So the question that we need to ask in the face of natural disasters is not “Why did they die?” but “Why are you and I still alive?”
6. What about the little children, too young to understand anything about God, who suffer tragic deaths? Or what about the teenager or the man or woman in the prime of life who suffers an untimely death or debilitating injury? “It is so senseless,” people say. “Where is God when all these things are taking place?” Yes, these are indeed real tragedies and real sorrows for the loved ones. And yes, if this present life of 70 or 80 years (Psa. 90:10) is all there is, then it is senseless. But if this life is a drop in a bucket compared to eternity, then maybe it is not so senseless; maybe it doesn’t make so much difference in the ultimate scheme of things whether one lives 10 years, 30 years, or 105 years on earth. This present life is a sort of rehearsal for the real “play” that will go on for eternity. We know from Scripture that the infants who die will be taken to heaven and enjoy an eternity of bliss (2 Sam. 12:23; Matt. 18:10,11). And for those who are older, the important thing is not how and when we die, but that we are ready to die.
7. Whenever one is tempted to ask, “Why is God allowing me to suffer so much?” it is well to remember that any suffering we are called upon to experience is miniscule in comparison to what incarnate God Himself suffered on the cross of Calvary. If we think, “It isn’t fair that I should have to suffer so much more than other people,” we should also consider the fairness of Christ’s suffering on the cross for our sins, when He Himself was holy, pure, and sinless. Again this brings us back to the point that God allows pain and suffering in people’s lives to help them to think about the far greater pain and suffering that His Son endured for their sakes—that thereby they might find salvation.
In the next issue, if the Lord be not come, we will consider another related question: “How can God create man with the capability of sinning and then turn around and punish the sinner for eternity?”
FRAGMENT In this war-ravaged world . . . where ghastly atrocities declare “man’s inhumanity to man,” the faith of many people has been shaken!… Why does God remain silent?…
For almost 20 centuries the heavens have been silent. … On behalf of His own praying people, God has, at times, shown His hand in power for the benefit of individuals. But from a national and international point of view, the silence of 20 centuries has never been broken. …
It is the most fortunate thing for us that He is silent. If He were not, we would hear Him in His wrath and His sore displeasure…. God is silent in order to give men the opportunity to repent and come to Him….
It is the goodness of God that enables Him to look patiently, silently upon a sorely distressed world in rebellion against Him… in order to give more people the opportunity to behold the glory of God in the face of Jesus Christ and to bow in adoration and worship before Him. (From “Why Is God Silent”.)