October 10, 2022

A story of a different color by Gary Rose


Ok, with a last name like Rose, naturally I enjoy flowers – especially Roses ( of all colors ). As I considered the above multi-colored Rose, it reminded me of the human race; in that inside we are all the same, yet outwardly, different. Then I thought about more of our collective similarities; and the following is the result….



The Bible Says That:

 

God is our Creator

Genesis 1 ( World English Bible )

26 God said, “Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the birds of the sky, and over the livestock, and over all the earth, and over every creeping thing that creeps on the earth.”

27 God created man in his own image. In God’s image he created him; male and female he created them.


Genesis 2 ( WEB )

7 Yahweh God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.


God Created One Race, One Blood

Acts 17 ( WEB )

24 The God who made the world and all things in it, he, being Lord of heaven and earth, doesn’t dwell in temples made with hands,

25 neither is he served by men’s hands, as though he needed anything, seeing he himself gives to all life and breath, and all things.

26 He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the boundaries of their dwellings,

27 that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us.

28 ‘For in him we live, and move, and have our being.’ As some of your own poets have said, ‘For we are also his offspring.’


We all have the same problem of Sin

Romans 3 ( WEB )

1 Then what advantage does the Jew have? Or what is the profit of circumcision?

2 Much in every way! Because first of all, they were entrusted with the oracles of God.

3 For what if some were without faith? Will their lack of faith nullify the faithfulness of God?

4 May it never be! Yes, let God be found true, but every man a liar. As it is written, “That you might be justified in your words, and might prevail when you come into judgment.”

5 But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.

6 May it never be! For then how will God judge the world?

7 For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner?

8 Why not (as we are slanderously reported, and as some affirm that we say), “Let us do evil, that good may come?” Those who say so are justly condemned.

9 What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks, that they are all under sin.

10 As it is written, “There is no one righteous; no, not one.

11 There is no one who understands. There is no one who seeks after God.

12 They have all turned aside. They have together become unprofitable. There is no one who does good, no, not, so much as one.”

13 “Their throat is an open tomb. With their tongues they have used deceit.” ​“The poison of vipers is under their lips;”

14 “whose mouth is full of cursing and bitterness.”

15 “Their feet are swift to shed blood.

16 Destruction and misery are in their ways.

17 The way of peace, they haven’t known.”

18 “There is no fear of God before their eyes.”

19 Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God.

20 Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin.

21 But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets;

22 even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction,

23 for all have sinned, and fall short of the glory of God;


The one solution for sin- Jesus

Acts 2 ( WEB )

22 “Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know,

23 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed;

24 whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it.

25 For David says concerning him, ‘I saw the Lord always before my face, For he is on my right hand, that I should not be moved.

26 Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope;

27 because you will not leave my soul in Hades, neither will you allow your Holy One to see decay.

28 You made known to me the ways of life. You will make me full of gladness with your presence.’

29 “Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day.

30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne,

31 he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay.

32 This Jesus God raised up, to which we all are witnesses.

33 Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear.

34 For David didn’t ascend into the heavens, but he says himself, ‘The Lord said to my Lord, “Sit by my right hand,

35 until I make your enemies a footstool for your feet.”’

36 “Let all the house of Israel therefore know certainly that God has made him both Lord and Christ, this Jesus whom you crucified.”

37 Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?”

38 Peter said to them, “Repent, and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit.

39 For the promise is to you, and to your children, and to all who are far off, even as many as the Lord our God will call to himself.”

40 With many other words he testified, and exhorted them, saying, “Save yourselves from this crooked generation!”

41 Then those who gladly received his word were baptized. There were added that day about three thousand souls.


Luke 19 ( WEB )

10For the Son of Man came to seek and to save that which was lost.”


Romans 1 ( WEB )

16 For I am not ashamed of the Good News of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.





Acts 4 ( WEB )

8 Then Peter, filled with the Holy Spirit, said to them, “You rulers of the people, and elders of Israel,

9 if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed,

10 be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole.

11 He is ‘the stone which was regarded as worthless by you, the builders, which has become the head of the corner.’

12 There is salvation in none other, for neither is there any other name under heaven, that is given among men, by which we must be saved!”


Romans 5 ( WEB )

12 Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned.

13 For until the law, sin was in the world; but sin is not charged when there is no law.

14 Nevertheless death reigned from Adam until Moses, even over those whose sins weren’t like Adam’s disobedience, who is a foreshadowing of him who was to come.

15 But the free gift isn’t like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many.

16 The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification.

17 For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ.

18 So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.

19 For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous.


Isn’t it interesting how God works? God created us all, we disobeyed HIM, so he re-created us in his only son, Jesus? Now, that’s a story of a different color, isn’t it?

10 Bible Admonitions To Encourage Us by Ken Weliever, The Preacherman


https://thepreachersword.com/2020/03/20/10-bible-admonitions-to-encourage-us/#more-15690

10 Bible Admonitions To Encourage Us

During these unusual and unprecedented times, people are turning to many sources for information and direction.

The current crisis caused by the global pandemic of the Coronavirus (COVID-19) is evoking feelings of worry, fear and even panic. The unknown and rapidly changing situation feeds our desire to know what is happening. And what will happen in the future.

Government leaders from the President down to local officials are dispensing information on a daily basis. Some are keeping their televisions on to cable news stations to be updated when breaking news occurs.

During this time, I hope you are receiving assurance, strength and comfort from God’s Word. Listening to God speak to you will sooth your soul, mitigate your worries and calm your fears.

Here are some passages for you to read, meditate on and pray about for the next 10 days.

Friday
“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; 7 and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Phil 4:6-7)

Saturday
“Do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. But seek first the kingdom of God and His righteousness, and all these things shall be added to you. Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble.” (Matt 6:31-34)

Sunday
“Be strong and courageous…The Lord himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid or dismayed” (Deut. 31:6-7).

Monday:
The Lord is my light and my salvation;
Whom shall I fear?
The Lord is the strength of my life;
Of whom shall I be afraid?
(Ps 27:1)

Tuesday
“God has not given us a spirit of fear, but of power and of love and of a sound mind.” (2 Tim. 1:7)

Wednesday:
“The Lord is my helper;
I will not fear.
What can man do to me?”
(Heb 11:6)

Thursday:
“God is our refuge and strength, an ever-present help in trouble. Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea…” (Ps 46:1).

Friday:
“Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.” (Matt 10:28)

Saturday:
“So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.” ~ Isaiah 41:10

Sunday
Embrace Jesus’ comforting promise to the apostles as he stood in the shadow of the cross and its suffering. “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (John 14:27).

Finally, remember our God is more powerful than the unseen enemy arousing our worries. No, I don’t mean the Coronavirus. I’m talking about the Devil. He’s the one who will “never let a crisis go to waste.”

Resist Satan’s temptation to feed your fears. Nourish your mind and heart with the bread of life. More than ever you need spiritual sustenance to strengthen you and your family.

Peter promises that we’ve been given everything that “pertains to life and godliness through the knowledge of Him who called us by glory and virtue.” (2 Pet. 1:3)

Finally, this bonus passage from one of my favorite and most comforting texts.

Yet in all these things we are more than conquerors through Him who loved us. For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord. (Rom. 8:37-39)

Stay strong.

We’re praying for you.

God bless.

–Ken Weliever, The Preacherman

Elders Impart Gifts? by Dave Miller, Ph.D.


https://apologeticspress.org/elders-impart-gifts/


Elders Impart Gifts?

From Issue: R&R – October 2022

The ability to perform miracles in the first century church was granted by God in essentially two ways: baptism of the Holy Spirit and the laying on of the apostles’ hands. The Bible only explicitly mentions the former avenue as occurring twice (Acts 2 and Acts 10), and then only for special and limited purposes, with a third occurrence implied in connection with Paul’s unique calling (Acts 9:15; 22:21; Romans 1:5; 11:13; 1 Corinthians 15:8; Galatians 1:16; 2:7-8; et al.). The latter avenue is specifically described by Luke in his account of the initial proclamation of the Gospel to the Samaritans:

Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, who, when they had come down, prayed for them that they might receive the Holy Spirit. For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit. And when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money, saying, “Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit” (Acts 8:14-19).

Since the New Testament expounds no other means by which any person may receive the ability to perform miracles, it inevitably follows that no person living on Earth today has miraculous capability. Holy Spirit baptism was unique, exclusive, and limited at the beginning of the church, and no apostles are alive today to impart miraculous ability to anyone.1

Some have challenged the exclusive nature of the role of the apostles in their unique ability to impart miraculous capability by calling attention to the admonition given by Paul to Timothy: “Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership” (1 Timothy 4:14). Based on this verse, some insist that the apostles were not the only conduit through which God would impart miraculous ability. The “eldership” in the New Testament refers to a group of individuals who, having met certain very specific qualifications (1 Timothy 3:1-7; Titus 1:5-9; et al.), were appointed by the congregation where they were members to serve in the capacity of shepherds. Paul appears to indicate in this verse that these men imparted to Timothy the miraculous gift which he possessed.

However, in another passage, Paul indicated that he was the source of Timothy’s gift. 2 Timothy 1:6 reads: “Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands.” So which is it? Was Timothy’s miraculous ability conferred upon him by Paul, by the eldership, or by both? The answer is seen in a closer examination of the original language, specifically, the use and meaning of two prepositions.

In 2 Timothy 1:6, where Paul claimed sole credit for imparting the gift to Timothy, the Holy Spirit employed the Greek preposition dia with the genitive (translated “through”) which means “through” or “by means of.”2 However, in 1 Timothy 4:14, where Paul alluded to the nature of the eldership’s participation on that occasion, he employed a completely different Greek preposition—meta (translated “with”). The root meaning of meta is “in the midst of.”3 It serves as a “marker of attendant circumstances of something that takes place…. accompanying phenomena.”4 Greek grammarian A.T. Robertson indicates that “the idea is rather ‘simultaneous with’” and “accompaniment is the dominant note.”5 It means “in association with” or “accompanied by.”6

In other words, Paul—as an inspired apostle—imparted the miraculous gift to Timothy. It came from God through Paul. However, on that occasion, the local eldership of the church was present and participated with Paul in the event, lending their simultaneous support and accompanying commendation. After examining the grammatical data on the matter, Nicoll concluded: “[I]t was the imposition of hands by St. Paul that was the instrument used by God in the communication of the charisma to Timothy.”7 Consequently, 1 Timothy 4:14 provides no proof that miraculous capability could be received through other means in addition to apostolic imposition of hands and the two clear instances of Holy Spirit baptism.

Endnotes

1 See Dave Miller (2020), Modern-Day Miracles? Do Miracles, Tongue Speaking, & Holy Spirit Baptism Occur Today? (Montgomery, AL: Apologetics Press).

2 J. Gresham Machen (1923), New Testament Greek for Beginners (Toronto, Canada: Macmillan), p. 41; H.E. Dana and Julius Mantey (1927), A Manual Grammar of the Greek New Testament (Toronto, Canada: Macmillan), p. 101.

3 Dana and Mantey, p. 107.

4 Danker, et al., p. 637.

5 A.T. Robertson (1934), A Grammar of the Greek New Testament in the Light of Historical Research (Nashville, TN: Broadman Press), p. 611.

6 C.F.D. Moule (1959), An Idiom-Book of New Testament Greek (Cambridge: University Press, 1977 reprint), p. 61.

7 W. Robertson Nicoll ed. (1900), The Expositor’s Greek Testament (Grand Rapids, MI: Eerdmans), 4:127. Cf. Robert Jamieson, A.R. Fausset, and David Brown (no date), A Commentary on the Old and New Testaments (Grand Rapids, MI: Zondervan), 2:414; George Williams (1960), The Student’s Commentary on the Holy Scriptures (Grand Rapids, MI: Kregel), sixth edition, p. 956. See also G.B. Winer (1870), A Treatise on the Grammar of the New Testament (Edinburgh: T.&T. Clark), p. 471—“The instrument, as such, is never expressed by meta in good prose: in 1 Tim. iv.14 meta…is with, amid imposition of hands (conjointly with the act of imposition)” (italics in orig.).


Published

Will There Be Personal Recognition in Heaven? by Wayne Jackson


http://www.oldpaths.com/Archive/Jackson/Boyd/Wayne/1937/recognitioninheaven.html

Will There Be Personal Recognition in Heaven?

Does individual personality survive the death of the body? Does recognition of friends and loved ones exist beyond this present life?

The question is of more than passing emotional interest; it involves the very essence of the human spirit. The biblical evidence firmly supports the position of personal identity after death.

Contrary to the misguided theories of philosophical and religious materialists (i. e., those who contend that man is wholly mortal), the human being is more than simply “body.” There is an element of mankind that is created in the image of God (Genesis 1:26), and yet, clearly, God is not a physical Being (John 4:24; Luke 24:39; Matthew 16:17).

Logic demands, therefore, that there is something within man that transcends the fleshly level. Daniel once declared that his “spirit” was grieved in the midst of his body (7:15). Grief is an emotion of mind, not flesh. Paul affirmed that the “spirit of man, which is in him,” possesses knowledge (1 Corinthians 2:11).

Without question, there is a conscious entity within man known as the spirit (cf. John 13:21; Luke 1:47; 1 Corinthians 16:18; Ephesians 3:16; etc.). Here is a very important point. There is absolutely no evidence that the spirit of a human being is altered by death. At the death of the body, the spirit simply passes from one mode of existence into another.

That spirit, however, is just as conscious, just as capable of recognition, as before the transition. If anything, the awareness of the spirit after death will be enhanced due to its release from the limitations of the flesh. There is certainly nothing in the Bible to suggest that God’s rational creatures would be unable to recognize one another after the demise of the body. The evidence is quite to the contrary.

The question is most appropriate: “Is there recognition in heaven?” Let us consider the evidence.

Affirmative Evidence for Personal Recognition After Death

Let us reflect upon several lines of evidence — from both Testaments — regarding this important issue.

Abraham Gathered to His People

Concerning the father of the Hebrew nation, Moses wrote: “And Abraham gave up the ghost, and died in a good old age, an old man, and full of years, and was gathered to his people” (Genesis 25:8).

This cannot refer to the interment of the patriarch’s body, for he was buried near Mamre in Canaan. Yet his ancestors had been entombed hundreds of miles away in distant lands.

The expressions “gathered to his people,” “going to the fathers” (Genesis 15:15), and “gathered to his fathers” (Judges 2:10), are constantly distinguished from being buried. They denote reunion with faithful loved ones in Sheol, the state of departed spirits (cf. Keil & Delitzsch, 1980, I.263).

Jacob’s Mourning of Joseph

When Jacob was deceived by his sons into believing that his beloved Joseph had been devoured by wild beasts, he lamented — “I will go down to Sheol to my son mourning” (Genesis 37:35).

He certainly was not anticipating joining Joseph in some common grave, for Joseph had no grave (from the grieving Jacob’s viewpoint). He expected to be reunited with his son in Sheol, hence, recognition is implied.

Similarly, centuries later, when David lost his infant son, he cried: “Can I bring him back again? I shall go to him, but he will not return to me” (2 Samuel 12:23). R. Payne Smith comments: “the words indicate a belief in the continued existence of the child, and even that David would recognize and know him in the future world” (1962, 4.290).

Isaiah’s Parable of the King of Babylon

The prophet Isaiah gave a parable concerning the king of Babylon. The ruler is pictured as descending into Sheol where he is tauntingly greeted by former associates of the earth in the following fashion: “How you are fallen from heaven, O day-star, son of the morning! How you are cut down to the ground, you that laid low the nations” (14:12).

“This passage demonstrates the fact of the conscious state of the souls of the dead in Hades, their power to exchange thoughts, and their vivid recollection of their past circumstances” (Vine, 1971, 55).

Jesus Prophecy of the Heavenly Gathering

In prophesying the Gentile response to the gospel, Jesus declared: “many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven” (Matthew 8:11).

Here is an intriguing question: will the recipients of this great promise realize its fulfillment, i.e., will they actually have association with those patriarchs in heaven? And will they know those Old Testament worthies as Abraham, Isaac, and Jacob?

Surely, for a promise that is incapable of being recognized as such is no promise at all! If we shall know Abraham, Isaac, and Jacob, does it not inevitably follow that those venerable men (grandfather, father, and son) also will know each other? The question hardly requires a response.

The Transfiguration

There is a form of argument, used frequently in the New Testament, known as a fortiori reasoning. It suggests that where there are two similar propositions to be proved, one more difficult than the other, if the harder is demonstrated first, the easier is assumed to be established.

For instance, if God cares for the birds (lesser creatures), surely he will care for his people (the greater) (Matthew 6:26). If our Father has already given his Son, will he not supply us with other gifts as well (Romans 8:32)?

With this principle in mind, recall the transfiguration scene (Matthew 17:1ff). Jesus took Peter, James, and John, and with them ascended a high mountain, where he was transfigured (changed in form) before them. In connection with this glorious event, there appeared Moses and Elijah, who talked with the Lord.

In spite of the fact that these Old Testament saints had been dead for centuries, the apostles clearly recognized them, for Peter proposed the building of three tabernacles—one for Christ, one for Moses, and one for Elijah (17:4).

The point is this: if this context teaches that those whom we have not personally known on earth can be recognized after death, then surely it must imply that those whom we have known in time will be familiar to us in the future state.

The Great Judgement Scene

In Matthew 25:31ff, Christ spoke of the great day of judgment. He describes a conversation that might occur at that time. To the righteous he says: “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and you gave me to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; naked, and you clothed me; I was sick, and you visited me, I was in prison, and you came unto me.”

Those disciples are then represented as reflecting back upon their earthly sojourn, but they cannot remember personally ministering to the Savior. He then informs them that in caring for his brethren, they were serving him.

A careful consideration of the Lord’s illustration plainly implies that after death there is memory of both earthly events and persons (cf. 2 Corinthians 5:10).

The Unrighteous Steward

In one of his famous parables, Jesus told of a certain “unrighteous steward” who was dismissed from his position. In anticipation of his pending unemployment, the steward reduced the debts of certain men who owed his Lord. Though the business ethics of this servant were reprehensible, nevertheless, the man’s master recognized a certain shrewdness in his action, in that he had used his present resources to make preparation for the future.

The application that Christ makes of the matter is this: “Make to yourselves friends by means the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles” (Luke 16:9).

The principle being taught is this: use your financial means to do good now [i.e., work for the saving of souls], so that when it [your money] fails [by reason of your death, or the end of time] they [your converts] will welcome you into the eternal abiding place.

This certainly indicates future recognition of present associates. As one scholar has noted:

“It is well to mark the hint we have here that we shall meet and know in heaven the friends whom we have known on earth. If those whom we have benefited on earth shall meet and welcome us in heaven, surely also will beloved friends and relatives do the same” (How, 1881, in loco).

The Rich Man and Lazarus

In the narrative concerning the rich man and Lazarus (Luke 16:19-31), a very important truth is emphasized. Death does not abolish earth’s memories.

First, the rich man saw and recognized Lazarus (16:23). There is personal cognizance after death!

Second, he was challenged to remember his own past.

Finally, he recalled his unprepared brothers back on earth.

R. C. Foster has observed:

“Remember indicates the survival of personality, for it required the retention of memory. If we could not remember or recognize ourselves, there would no longer be personality. Heaven and hell would no longer have significance” (1971, 959).

Our Hope, Our Joy, Our Crown

The Scriptures confidently affirm that one of the great joys of heaven will be in seeing the fruits of our earthly labors in the Lord, i.e., being with those whom we have led to Christ.

For example, reflect upon Paul’s exclamation to the brethren of Thessalonica. “For what is our hope, or joy, or crown of glorying? Are not even you, before our Lord Jesus at his coming? For you are our glory and our joy” (1 Thessalonians 2:19-20).

Surely there is future recognition here. James Macknight commented:

“The manner in which the apostle speaks of the Thessalonians in this passage, shows that he expected to know his converts at the day of judgment. If so, we may hope to know our relations and friends then” (1954, 408).

The Case of Onesimus

Onesimus was a slave who had fled from his master, Philemon, who lived in Colossae. The fugitive found his way to Rome where he came in contact with Paul. The apostle led him to the Lord and presently dispatched him back to his master, bearing the epistle called “Philemon.”

Paul commends both master and servant, but he seeks to persuade Philemon to receive Onesimus as a “brother in the Lord.” The apostle raises the possibility that “providence” was involved in this situation. “Perhaps” this slave had “been separated” (the passive voice is significant) from his master temporarily so that he might “have him forever” (v. 15).

This statement clearly implies future recognition and association. It is a thrilling affirmation! Lightfoot described it as an “eternal interchange of friendship” (1892, 340).

Objections Considered

Some, however, feel that there are objections to the possibility of recognition after death. We will consider a few of these.

No Flesh and Blood in Heaven?

It is occasionally suggested that we recognize one another only on the basis of physical features, and since we will not be flesh and blood in the future state (1 Corinthians 15:50), there could be no future recognition.

This argument is flawed in several particulars. First, it contradicts numerous other passages, such as those presented above.

Second, it would suggest that we would not even be able to know God in the future since he is spirit (John 4:24), and not physical (Luke 24:39)—a conclusion hardly warranted.

Third, it is not true that we only recognize others because of physical traits. A loved one may suffer a horrible tragedy and have their physical features completely reconstructed by means of plastic surgery. He or she may appear totally different, yet we have no difficulty in knowing the person!

No Friends in Heaven?

It is argued that the psalmist asked: “Whom have I in heaven but you [God]?” (Psalm 73:25), thus suggesting no other of his acquaintances was there.

That is a woefully weak objection. The next clause affirms: “And there is none upon earth that I desire but you.”

The writer is declaring his total dependence upon Jehovah; he is not discussing recognition.

How Can I Be Happy in Heaven, If My Loved Ones Are Not Present?

The most common concern regarding recognition after death is this. If one is able to personally know his loved ones in heaven, will he not also be aware of those not there? How could one be truly happy under such circumstances?

We may not be able to fathom everything about this matter from an emotional standpoint. However, we can logically demonstrate that the problem will be resolved.

Surely no one would dare to argue that the affection of our earthly relationships can even begin to rival the benevolent love of our Creator for humanity. Need we be reminded of Romans 5:7-8? Our love pales in contrast to divine affection.

Yet, unquestionably, God is happy! Paul speaks of the “happy” God (1 Timothy 1:11; 6:15).

If the Lord can thus be happy, even though knowing of the many that are eternally lost, we may be confident that our heartaches will be fully remedied. God will wipe away every tear (cf. Revelation 7:17; 21:4).

Moreover, no one will be in hell who does not deserve to be there. When we have passed from this life we will have a much sharper view of sin and the hideous nature of rebelling against God. Those of our loved ones who find themselves lost will not appear to us in the same sympathetic light as we saw them through the limitations of fleshly examination.

Yes, we may have perfect confidence that there will be many joyful reunions after we have passed through death’s dark valley. May we thus press toward the goal in anticipation of the glories that ultimately be revealed!

Wayne Jackson

Copyright © 2013 Christian Courier. All rights reserved. Used by permission.

Published in The Old Paths Archive
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The Divine Pattern of Acceptable Worship by Wayne Jackson











 

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The Divine Pattern of Acceptable Worship

Human beings are instinctively worshiping creatures. When the Psalmist declared, “As the hart panteth after the water brooks, so panteth my soul after thee, O God” (42:1), he perhaps expressed a need that is basic to the human soul. As far back as the time of Cicero in the first century B.C., or even earlier, pagan thinkers had observed that religion in some form or other is a universal trait in human nature (Dummelow 1944, ci).

Men are going to worship something or someone. It may be the sun, a cow, a golden idol, the true God, or oneself! Humans worship. The issue is, then, what or whom and how will people worship? Will they be “true worshipers” (John 4:23) or false worshipers?

Worship is a dominant theme in the Bible. The concept is represented by several terms in the Hebrew Scriptures and in the Greek New Testament. Basically, worship involves a deep sense of religious awe that expresses itself in ritualistic acts of devotion and service. The English word “worship” literally means “worthship” and it denotes a being or object that the worshiper deems worthy of devotion.

False Ideas about Worship

Before exploring God’s pattern of worship, it is fitting that some consideration be given to a few of the prominent false theories regarding worship.

No Need to Worship

Some people see no relationship between the existence of God and the need to worship. This deistic philosophy views the Creator almost as an abstraction. If God is self-sufficient, it is argued, he does not need human worship; thus, acts of religious devotion are futile.

This concept, of course, ignores the fact that the Lord has commanded human beings to worship him. It must be emphasized, though, that Jehovah does not demand worship because of his need; rather, true worship is prescribed for man’s benefit. Serving God will result in humanity’s greatest happiness (Ecclesiastes 12:13).

For example, there is a vital connection between genuine worship and character of life (see Romans 1:18-32). When men turn away from genuine devotion to the true God, all sorts of vileness and discontent ensues (Proverbs 13:15).

All Human Activity Is Worship

Others allege that worship is merely an emotion; thus, one is actually worshiping all of the time (Winder n.d., 4, 5). Such assertions have been made in an attempt to justify the use of instrumental music in Christian worship, but they are for naught because the Bible plainly indicates that worship in ancient days, in addition to the emotion involved, was something practiced at specific times, places, etc.

Abraham went to Mt. Moriah to worship (Genesis 22:5). The wise men came from the East to worship the Christ child (Matthew 2:2; cf. 1 Samuel 1:3; 2 Kings 18:22; Jeremiah 26:2; Matthew 14:33; Acts 8:27). All Christian activity is not worship.

Worship as You Please

It is occasionally argued that worship is unregulated, that “God has spelled out no formula for the worship of Himself” (Blakely 1987, 14). Hence, supposedly, one is at liberty to improvise his own worship agenda.

We will deal with this matter more fully in a subsequent section, but for the present let us observe that the worship-is-unregulated theory was the philosophy of Jeroboam, the son of Nebat. After the division of the Hebrew nation, Jeroboam initiated his own worship program (see 1 Kings 12).

He authorized golden calves as representatives of Jehovah. He substituted the cities of Bethel and Dan for Jerusalem as centers of worship. The new king selected priests for his digressive system from tribes other than the tribe of Levi. Finally, Jeroboam started a religious feast in the fifteenth day of the eighth month (likely to simulate the feast of the tabernacles which occurred on the fifteenth day of the seventh month, according to the law of Moses).

All of these changes he “devised of his own heart” (1 Kings 12:33). It is no wonder that this innovator was chastised no less than twenty-one times in the Old Testament as one who caused Israel to sin. We must remember that such examples were written for our learning (Romans 15:4; 1 Corinthians 10:6, 11), because we will have “Jeroboams” with us always.

New Testament Worship

As he was traveling from Judea to Galilee, Jesus stopped at Jacob’s well near the city of Sychar. There he engaged a Samaritan woman in conversation. Presently, the topic turned to worship. It was within this context that the Lord affirmed that God wants people to be “true worshipers” (John 4:23).

Christ then set forth the components that were to constitute the type of worship with which the Father would be pleased. Those elements were three: object, attitude, and action (4:24). The proper object of worship is God, i.e., deity. The correct attitude is in spirit. And the standard by which acts of worship are to be measured is the truth. Each of these is crucial.

Deity, the Object

In his debate with Satan, Christ declared that only God is worthy of worship (Matthew 4:10). By the term “God,” the entire Godhead is indicated—Father, Son, and Holy Spirit. The Father is deity (Ephesians 1:3), the Son is likewise deity (John 1:1), and the Holy Spirit is deity as well (Acts 5:3, 4).

The term “deity” simply describes the nature of the Trinity. These persons possess the qualities or traits that constitute Godhood. Thus, the Godhead is worthy of worship (Psalm 18:3). Since only God is to be worshiped, all others are excluded.

Even though we are a little lower than the angels (Hebrews 2:7), we do not worship these created beings. When the apostle John attempted to worship an angel, he was warned to desist (Rev. 22:8, 9).

We do not worship great saints—dead or living. When Peter sought to give undue adoration to Moses and Elijah, he was shown that these Old Testament worthies were not in the same category with the Son of God (Matthew 17:4, 5).

Moreover, when Peter was dispatched to the residence of Cornelius and the Gentile centurion fell at his feet to worship, Peter raised him up and said, “Stand up; I myself also am a man” (Acts 10:26). The Roman Catholic dogma which asserts that it is acceptable to pray to Mary and the saints is clearly at variance with the Scriptures.

We are not to worship our ancestors as those devoted to Eastern mysticism do. As the world grows smaller by means of sophisticated communication and transportation developments, we will be forced to deal with the problem of ancestor worship.

Aside from the overt worship of objects or people, the Bible also cautions that any form of devotion that relegates God to a subordinate status—whether money, family, or profession—is idolatry. This is why covetousness is idolatry (Colossians 3:5; cf. Luke 16:13).

In Spirit, the Attitude

In the context under consideration, the Lord further declared that true worship must be in spirit. The meaning seems to be “that the entire heart enters into the act” (Hendriksen 1976, 167). Or, as Lenski notes, the whole soul is thrown into the worship" (1943, 323). The phrase obviously suggests that a sincere disposition must characterize the worshiper’s mind.

There is an Old Testament passage that is remarkably similar to John 4:24—“Now, therefore, fear Jehovah and serve him in sincerity and in truth” (Joshua 24:14).

Note the concurrence between these verses:

  • Serve Jehovah in sincerity and truth (Joshua 24:14)
  • Worship God in spirit and truth (John 4:24)

There are a number of passages which underscore the type of devotional attitude that must accompany the specific acts of worship in which the Christian is engaged.

For example, Paul stresses that it is very important, when observing the Lord’s supper, that we “discern” the significance of the bread and fruit of the vine, i.e., how they relate to the Savior’s body and blood. Carelessness in disposition can result in condemnation (1 Corinthians 11:27-29). Too, singing must be done “with the spirit,” etc. (1 Corinthians 14:15).

There are several dispositions highlighted in the New Testament which are antagonistic to the nature of true worship. God will not accept arrogant worship. Jesus told of a Pharisee who went up to the temple to worship (Luke 18:9ff). In his prayer, which was little more than a self-eulogy, he extolled his lack of flagrant sin and cataloged his acts of religious piety. He even made God a party to his arrogance by thanking him that he was so unlike other men, and especially the publican who was praying nearby.

By way of contrast, the tax-collector humbly petitioned Jehovah, “Be merciful to me the sinner.” The publican was justified; the Pharisee was not. The lesson simply is this: worship saturated with egotism is unacceptable.

Hypocritical worship is void. The Lord once addressed certain Jewish leaders with these sentiments:

You hypocrites, Isaiah spoke of your kind when he declared that though you honor God with your lips, your hearts are far from him. Your worship is thus vain (cf. Mark 7:6, 7).

Christ went on to describe how these Pharisees and scribes skirted parental responsibility by slick, contrived traditions. We must learn this lesson: when we knowingly and persistently live in direct violation of Heaven’s will, and then feign worship, we are literally wasting our time (see Isaiah 1:11-17). Hypocritical worship is meaningless.

Ostentatious worship is worthless, for, rather than seeking to honor the Maker, it covets the attention of men. Jesus addressed this issue in the Sermon on the Mount. He warned:

Take heed that you do not your righteousness before men to be seen of them: else you have no reward with your father who is in heaven (Matthew 6:1).

Of special interest here is the expression “to be seen.” It translates the Greek term theathenai, which is the basis of our modern word “theater.” The Lord is condemning performance worship! He illustrates his point by mentioning alms-giving (v. 2), prayer (v. 5), and fasting (v. 16).

If one’s worship is designed to attract the attention of an audience, when those human accolades have been collected the performer has been “paid in full,” for such is the significance of the expression “they have received their reward” (6:2).

Can we learn anything from this in these days when some are clamoring for choirs, soloists, and religious drama in the church assembly? Elsewhere we have shown that such innovations are not sanctioned by the New Testament (Jackson 1990, 34-38).

What shall we say of those clergymen who adorn themselves in lavish robes? And what of those brothers who, when preaching or leading public prayers, adopt those sanctimonious tones that reek of pompous artificiality?

It is clear that worship, if acceptable, must be correct as to object and attitude. But what about the form of worship?

Is there a pattern?

It is alleged by some that worship is a matter that God has left unregulated.

Given O. Blakely, of the Independent Christian Church, adamantly argued this position in his debate with Alan E. Highers in Neosho, Missouri in April, 1988. Blakely contended that “in no case did they [the apostles] give directives for corporate worship” (1988, 37). Others are also ridiculing the concept of “pattern worship.” Like Jeroboam of Israel, they long to devise their own worship format.

Christ demanded that true worshipers must worship according to truth (John 4:24). What is the meaning of “truth” in this context?

In the same book, the Lord declared, “[Y]our [the Father’s] word is truth” (17:17). Deity thus must be worshiped according to the directives of the Word of God. Additional New Testament evidence corroborates this conclusion.

Paul affirmed that “God is my witness, whom I serve [latreuo—a term including worship] in my spirit in the gospel of his Son” (Romans 1:9). Note the object (“God”), the disposition (“in my spirit”), and the standard (“in the gospel”). There is a remarkable parallel to John 4:24.

The apostle informed the saints at Philippi that “we worship by the Spirit of God” (Philippians 3:3), which is equivalent to his direction through the Word of Truth (Ephesians 6:17).

In a context dealing with worship (e.g., singing), Paul stated that our actions must be “in the name of the Lord Jesus” (Colossians 3:16, 17). The phrase signifies that which is grounded in the authority of Christ (cf. John 5:43; Matthew 28:18; Acts 3:6).

In the same epistle, “will-worship” is forthrightly condemned (Colossians 2:22, 23). W. E. Vine carefully noted that will-worship is “voluntarily adopted worship, whether unbidden or forbidden” (881). Thayer defines will-worship as “worship which one devises and prescribes for himself, contrary to the contents and nature of the faith which ought to be directed by Christ” (1991, 168).

A few writers, attempting to justify the worship-is-not-regulated theory, have contended that the expression “truth” (aletheia) in John 4:24 merely means genuine, i.e., free from deceit. They deny that it denotes conformity to a divine standard.

This assertion, however, is utterly without the support of respected New Testament scholarship. Arndt and Gingrich show that aletheia is used “especially of the content of Christianity as the absolute truth.” They list John 4:24 and 17:17 as parallel examples (1967, 35).

Another scholar has observed:

Those who worship God in Spirit and in truth (4:23, 24) are not those who worship in sincerity and inwardness. The Samaritans are not criticized for lacking sincerity. True worship is that which accords with reality, which men grasp on the basis of revelation (Thiselton 1971, 891).

It is generally conceded that the church of the first century engaged in several devotional acts in the Lord’s day assemblies. The communion supper was observed (Acts 20:7), prayers were uttered (1 Corinthians 14:15, 16), the church sang songs to the glory of God (Ephesians 5:19), and a contribution was taken (1 Corinthians 16:2). Too, teaching was done, which included reading the Scriptures (Colossians 4:16) and the proclamation of the Word (Acts 20:7).

We will now give consideration to the divine pattern that is to regulate worship. We must remind ourselves that our worship, in order to be acceptable, must be authorized. We must not do that which we have not been authorized to do (cf. Leviticus 10:1, NIV); we must not “go beyond that which has been written” (1 Corinthians 4:6); we must abide within the doctrine of Christ (2 John 9).

The Lord’s Supper

With reference to the Lord’s Supper, there are several vital ingredients: First, the components of the communion consist of bread and fruit of the vine (Matthew 26:26-28). When the Mormons substitute water for the fruit of the vine, they do so without divine authority, hence, they err.

Those moderns who allege that “it would NOT be a sin or unscriptural to have ‘meat and potatoes,’ ‘pie and ice cream,’ or any other healthful, helpful food ‘on the table’ as an aid in worship” (Winder n.d., 123), have simply abandoned respect for the authority of the Scriptures.

Second, the communion celebration is to take place upon the first day of the week (Acts 20:7). We have no authority to alter the day; yet some have suggested that it is permissible to observe the communion on Wednesday or other days at the discretion of the church (Hook 1984, 17).

But by partaking of the supper (commemorating Jesus’ death) on Sunday (which memorializes his resurrection) the intimate connection between these historical events is preserved. We are not at liberty to ignore divine precedent and divorce these two events.

Third, Christ’s death must be remembered each Lord’s day. The divine pattern indicates that the early church met every Sunday (1 Corinthians 16:2—“every first day of the week” [Greek text]). The purpose of their meeting was “to break bread,” i.e., observe the communion (Acts 20:7).

We thus conclude that those early saints remembered the Savior’s death in the communion each Sunday. As a matter of fact, where is the authority for even meeting every Sunday if not to observe the communion with that frequency?

Fourth, all Christians must both eat the bread and drink the cup. The Roman Catholic doctrine of communion under one kind, i.e., the notion that the “lay person” can receive both bread and fruit of the vine by partaking of the bread alone, is without foundation. Jesus said, “[A]ll of you drink of it” (Matthew 26:27).

Singing Praise

In addressing the singing portion of our worship, we must observe that the New Testament is quite specific in delineating Heaven’s desires. One passage can serve as the basis of our analysis:

And be not drunken with wine, wherein is riot, but be filled with the Spirit; speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; giving thanks always for all things in the name of our Lord Jesus Christ, to God, even the Father (Ephesians 5:18-20).

Consider the specific instruction:

First, we are authorized to sing. Singing is the conveyance of thoughts by means of words set to music. Singing is a form of teaching (Colossians 3:16). We are not commissioned to make mere musical sounds.

One can no more be edified by a mere musical noise than he can by the words of a language which he does not understand. And Paul dealt with this type of abuse in his initial letter to the church at Corinth. The apostle declared that our music must be such as to invoke “understanding” on the part of those who are involved (1 Corinthians 14:15). This implies words, not just sounds.

On Sunday, July 4, 1993, “Pastor” John Hagee’s televised Cornerstone Church service out of San Antonio, Texas, featured a fireworks display. Would our brethren, who are defensive of the “sound worship” phenomenon, contend that this is a scriptural procedure in the church assembly?

Those who respect the authority of the New Testament, therefore, will not improvise by humming, clapping, whistling, employing instruments of music to accompany their singing, or imitating the sounds of instruments with their voices. Currently, there is a tremendous erosion of such matters within the body of Christ. Some churches appear to want a human-centered worship service rather than a God-honoring service.

Second, we are authorized to sing psalms, hymns, and spiritual songs. We are not empowered to incorporate into our worship services nationalistic songs, cultural favorites, or other lyrics of a secular essence.

Third, the grammar of the verse indicates that the entire congregation is to participate in the singing. The pronoun heautois (“one to another”) is a reciprocal, reflexive term, representing an interchange of action on the part of the singers. Congregational singing is clearly authorized in the New Testament; authority for choirs and solos is conspicuously absent from the divine record (see Jackson 1990, 34-38).

Will we live to see the day when a group “performs” the Last Supper before the congregation and the audience communes by proxy?

Communing through Prayer

Another feature of church worship is prayer. The prayer activity of the corporate church must likewise conform to the divine pattern.

First, as noted earlier, prayer should be directed only to deity (Nehemiah 4:9; Matthew 6:9). The Christian must never pray to any dead person (as in the practice of Catholicism).

Second, we are not authorized to employ mechanical devices as aids to our prayers. Buddhists frequently write their prayers on slips of paper and insert the petitions into “prayer wheels,” which, spinning, are supposed to propel the requests into the far regions of the universe.

Many religionists have utilized rosary beads to implement their prayers. Such was the practice of the ancient Ephesians in the worship of Diana, as archaeological data have revealed. It is well-known, of course, that this is a feature of Roman Catholicism. The prayer beads, blessed by a priest, allow the Catholic practitioner to keep account of some 180 prayers which constitute the rosary: Paternoster (“Our Father”), Ave Maria (“Hail Mary”), and Gloria. The premise behind such a practice is the assumption that repetitious prayers will secure indulgences—accumulated merit—which will exempt the faithful from the fires of pugatorial punishment. Contrast this with Matthew 6:7, 8.

Third, prayer is a communication between a child of God and his or her heavenly Father (Matthew 6:9), or, on occasion, the Son or Holy Spirit as well. It is never appropriate, therefore, to call upon those who do not belong to the family of God (Galatians 3:26, 27) to lead prayers in our public assemblies (or at other times, for that matter).

Fourth, prayers must be uttered in harmony with the revealed will of God (1 John 5:14). We may not pray for things like miracles (the age of miracles has passed) or salvation of the lost independent of their obedience to the gospel.

Fifth, prayers in assemblies of mixed sexes must be directed only by males. In his first letter to Timothy, Paul declared, “I desire therefore that the men [tous andras—the males] pray in every place” (1 Timothy 2:8). Since it is clear from complementary passages that women can pray anywhere (even in the assembly [1 Corinthians 11:5]), it becomes obvious that what the apostle limits in 1 Timothy 2:8 is leading prayer in a worship service.

Sixth, prayers in the assembly must be uttered intelligibly, i.e, so as to be heard. Mumbled prayers are no better than speaking in an unknown language (cf. 1 Corinthians 14:14-16).

Giving as Worship

God also has a pattern for church finance. It is most comprehensively set forth in 1 Corinthians 16:1, 2:

Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do you. Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come.

There are several important elements in this context:

First, the passage suggests that the matter of regular giving for the support of the Lord’s work is one of serious responsibility. The term “order” denotes a command. Unlike tipping, Christian giving is not an option; it is an obligation. In spite of its obligatory nature, giving should be viewed as a thrilling blessing, not as a burdensome matter for grumbling (cf. 2 Corinthians 9:7).

In this connection, it must be stressed that giving is the only authorized method for financing the work of the church of Jesus Christ. We are not authorized to operate businesses, conduct bingo parties, hold pay-at-the-door concerts, etc. The kingdom of Christ is not a commercial enterprise.

Second, the child of God is to contribute every Sunday. The Greek text of 1 Corinthians 16:2 literally reads, “[U]pon the first day of every week . . .” (see NASB, NIV). Each week that a Christian is blessed with prosperity, so must he give for the support of Heaven’s work.

But what if the saint is paid only monthly or biweekly? Perhaps he could budget his funds so as to be able to participate in this act of devotion each Sunday, consistent with what inspiration has prescribed. Moreover, one’s giving should be consistent regardless of necessary absences from the Lord’s day assembly.

Further, we must mention in this connection that whereas the specific use of this collection (1 Corinthians 16:2) was for the relief of the destitute among the saints in Jerusalem (Romans 15:26), the underlying principle of this passage serves as a precedent for how the church is to raise its financial resources for the implementation of every divinely authorized work. It is wrong, therefore, to suppose that 1 Corinthians 16:1, 2 has no application today. A few preachers have argued this position, but they continue to take their salaries from the Sunday collection!

Third, the responsibility to contribute toward the support of the kingdom belongs to each Christian. Whether one is a businessman, secretary, pensioner, or teenager working at the pizza parlor, the obligation to give, consistent with one’s prosperity, is ever present. In dual-income households, contributions should come from both salaries.

Fourth, while it is certainly possible (and desirable) that church members give of their incomes for the support of good works on an individual basis (Mark 14:7), nevertheless, there is also the responsibility for each saint to give into the church treasury on the first day of the week.

Paul says we are to “lay by him [or by itself] in store.” The word thesaurizoon, rendered “in store,” is literally “put into the treasury” (McGarvey and Pendleton n.d., 161).

Mcknight translates the verse:

On the first day of every week let each of you lay somewhat by itself, according as he may have prospered, putting it into the treasury, that when I come there may then be no collections (1954, 208; cf. McCord 1988, 343).

It is erroneous to suggest that Paul was merely urging his brethren to save something at home or put it aside in a special place, as some translations have suggested. This would have defeated the apostle’s purpose in not wanting to have to contact each Christian individually when he came. The notion that one may simply freelance his contribution in doing good, with no obligation to the local church, is a myth contrived by the covetous.

Fifth, each Christian is to give “as he may prosper,” or “according to his ability” (Acts 11:29). This is proportional giving. Amazingly, some in the early church gave even beyond their ability (2 Corinthians 8:3). Those who have more should give more (both in amount and percentage). When the more prosperous generously give of their abundance to compensate for the deficit of the poorer folk, the type of equality that God desires will prevail (see 2 Corinthians 8:12-15).

Finally, while it is true that the New Testament sets no percentage (as in the case of the tithe under the Mosaic regime), surely those who flourish under the “better covenant” (Hebrews 7:22) will want to go beyond the standard of the inferior economy. The least God ever stipulated for his people in the support of his work was ten percent (cf. Genesis 14:20; 28:22; Numbers 18:21-24); the most he has accepted is one hundred percent (Mark 12:41-44). Surely, somewhere between these two examples, the conscientious child of God can find his appropriate level of giving.

Teaching the Word

There are also regulations for the church’s teaching program. And let there be no mistake about it, teaching and preaching is a form of worship. Paul viewed his preaching ministry as a form of religious devotion comparable to priestly service in the temple. Such is the significance of the terms “minister” (leitourgos), “ministering” (hierourgeo), and “offering up” (prosphera), as employed in Romans 15:15, 16.

First, the content of our teaching must be the Scriptures, for it alone is “profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely for every good work” (2 Timothy 3:16, 17).

We do not need discourses on America’s foreign trade policy, slum clearance, or the tax crisis—as those enchanted with the “social gospel” are inclined to discuss. The godly teacher will bring the sacred Scriptures into contact with the minds of his audience; he will let Heaven’s power do its work (Romans 1:16).

Second, only the males of the church are to occupy the role of public teachers in the assembly. Paul writes: “I permit not a woman to teach, nor to have dominion over a man, but to be in quietness” (1 Timothy 2:12).

The negative conjunction oude (“nor”) is explanatory in force, revealing that the apostle is forbidding any teaching or similar activity in which a woman exercises authority over a man (Lenski 1961, 563).

Godet notes that Paul “regards speaking in public as an act of authority exercised over the congregation which listens,” and that consequently, “during the present economy, he draws the conclusion that the speaking of the woman in [the] public [assembly] is in contradiction to the position assigned to her by the Divine will expressed in the law” (1890, 311).

See the apostle’s similar admonition in 1 Corinthians 14:33-36. The popular notion that Paul’s instruction was based upon cultural considerations, and thus is not applicable today, is totally without justification. His argument regarding woman’s subordinate role is grounded on timeless concepts that are transcultural (1 Corinthians 11:2ff; 14:34; 1 Timothy 2:13, 14). Moreover, his application of these matters is universal (1 Corinthians 11:16; 14:33, 34), not local. That which is transcultural and universal is neither local nor temporary. The restrictions are therefore as binding today as they were in the first century.

Men have been ordained of God to lead the worship services. The devout Christian must not be swayed by the fickle whims of a changing society; rather, he must abide by the authority of the eternal Word.

Third, the teaching of the local assembly must be done by “faithful” men (2 Timothy 2:2). Occasionally there are brothers, woefully unfaithful in their conduct of life, who covet a teaching position. Such men must not be allowed to be a hindrance to the cause of Christ (cf. 1 Corinthians 9:12).

Fourth, the teachers of the church assembly should be men who have cultivated their instructional abilities so that they are “able” to teach others (2 Timothy 2:2).

Fifth, assembly teaching should be plain, easy to understand. When men are applauded because of their alleged scholarship, yet one can scarcely understand what they are saying, something is drastically wrong. Sincere souls are longing for the truth; they want men of God to “tell [them] plainly” (John 10:24), and if we are teachers in the mold of our Lord, we will do precisely that (cf. John 11:14; 16:25, 29). We need to rid ourselves of worthless, theological double-talk, and proclaim the saving grace of God in language that is easy to grasp and retain.

Conclusion

And so, in conclusion, we must ask: does God’s New Testament record contain a pattern by which we can know how to direct our worship so as to be pleasing to him who made us?

Indeed, it does.

The devout student will diligently search the Scriptures to know the mind of Christ on this theme. He will attempt to avoid the extremes of both legalism and liberalism. A legalistic philosophy would bind items which are simply expedients (e.g., the use of an invitation song—though this is a wise procedure), the employment of a particular translation (King James Version only), whether the church uses literature, a class arrangement).

A more liberal ideology, on the other hand, has no problem with the use of mechanical instruments of music as an accompaniment to singing. It feels that women may speak or lead in the worship service; it sees no harm in having a rummage sale to finance a mission project, etc. Wisdom in discriminating such matters is one of the desperate needs of the day.

Finally, as we determine the course of true worship, let us worship with great passion. We must not convey to the world the impression that the worship of our God is a boring, lifeless ritual. We have been redeemed from sin. Let us therefore praise our Maker as those who are grateful for his bountiful blessings.

Wayne Jackson

Sources/Footnotes

  • Arndt, William and F. W. Gingrich. 1967. A Greek-English Lexicon of the New Testament. Chicago, IL: University of Chicago Press.
  • Blakely, Fred. 1987. The Banner of Truth, June.
  • Blakely, Given O. 1988. Highers-Blakely Debate. Denton, TX: Valid Publications.
  • Dummelow, J. R. 1944. Commentary on the Holy Bible. New York, NY: Macmillan.
  • Godet, F. 1890. Commentary on Paul’s First Epistle to the Corinthians. Edinburgh, Scotland: T. & T. Clark.
  • Hendriksen, William. 1976. The Gospel of John. Grand Rapids, MI: Baker.
  • Hook, Cecil. 1984. Free in Christ. New Braunfels, TX: Hook.
  • Jackson, Wayne. 1990. The Spiritual Sword, July.
  • Lenski, R. C. H. 1943. The Interpretation of John’s Gospel; 1961. Paul’s Epistles to the Colossians, Thessalonians, Timothy, Titus, and Philemon. Minneapolis, MN: Augsburg.
  • McCord, Hugo. 1988. McCord’s New Testament Translation of the Everlasting Gospel. Henderson, TN: Freed-Hardeman College.
  • McGarvey, J. W. and Philip Pendleton n.d. Commentary on Thessalonians, Corinthians, Galatians, and Romans. Cincinnati, OH: Standard.
  • Mcknight, James. 1954. Apostolical Epistles. Nashville, TN: Gospel Advocate.
  • Thayer, J. H. 1958. A Greek-English Lexicon of the New Testament. Edinburgh, Scotland: T. & T. Clark.
  • Thiselton, A. C. 1971. The Dictionary of New Testament Theology. Vol. 3. Colin Brown, ed. Grand Rapids, MI: Zondervan.
  • Vine, W. E. 1991. Amplified Expository Dictionary of New Testament Words. Iowa Falls, IA: World.
  • Winder, F. J. n.d. Music of the Saints. Milwaukie, OR: The Restoration Press.

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