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Our Authority Is The Word

By on August 10th, 2011

By Dan Gatlin

Jesus said, “And if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world. He who rejects Me, and does not receive My words, has that which judges him—the word that I have spoken will judge him in the last day. For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak” (Jn. 12:47-49). Since we are to be judged by the words of Jesus, we must follow everything that He tells us to do. If we should add to or subtract from His words, we will give an account on the day of judgment.
Before His ascension, Jesus instructed His disciples to teach “them to observe all things that I have commanded you” (Matt. 28:20). In Jn. 16:13, Jesus told the disciples that they would be guided “into all truth.” This guidance would come from the Holy Spirit and, as such, would come from the mind of God (1 Cor. 2:10). We will be judged by the words of Jesus, but also by the rest of the inspired writers of the New Testament.

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The Church In Crisis

By on May 5th, 2011

By Edward O. Bragwell, Sr.

I have a sermon titled “Crises in the Jerusalem Church” that I preach from time to time. It is based on notes that I took on a sermon I heard brother Clinton Hamilton preach many years ago. It points to several crises faced by the first congregation of Christians ever. The purpose of that sermon is threefold: 1) to show that even the Lord’s church under the personal guidance of the apostles had problems and 2) churches of Christ in every generation have had problems to solve and overcome and 3) that by studying how Jerusalem weathered its crises we can learn to deal with the crises as they come to churches today.

A study of church history, from its beginning until the present will reveal that the Lord’s church has never flourished for any extended length of time without facing a serious crisis. The result of each major crisis has been that a large segment of brethren (individuals and congregations) have gone into apostasy. At times apostasy has been so widespread that the New Testament church has all but disappeared from the radar screen of recorded history for many years. Before the death of the first generation of Christians, “the mystery of lawlessness” (II Thessalonians 2:7) was already at work that led to the great apostasy following the death of the Apostles that ultimately evolved into Catholicism. For the most part the church of recorded history from about the middle of the second century until the “Reformation” was that of the apostate church. That does not necessarily mean that there were no local churches after the New Testament order in existence during that period. In fact, I have read over the years of some evidence that seem to indicate that there may have been some isolated instances of such congregations existing. I tend to believe that that may have been the case, but they would not have been noted by secular and ecclesiastical historians.

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Preachers of Doubt

By on April 7th, 2011

By Steven Harper

Even as the Israelites were being delivered from Egyptian bondage, they found reason to doubt. Having just seen the power of God demonstrated so thoroughly by the plagues which decimated Egypt, they should have known that God had the power and will to deliver, yet when they stood at the edge of the Red Sea and looked back to see Pharaoh’s approaching army, some complained to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the wilderness? What have you done to us in bringing us out of Egypt? Is not this what we said to you in Egypt, ‘Leave us alone that we may serve the Egyptians’? For it would have been better for us to serve the Egyptians than to die in the wilderness” (Exod. 14:11, 12). Despite the recent evidence to the contrary, some of the Israelites doubted the power of God would deliver them and complained that they were going to die in the wilderness.

Just three days after God delivered them from that seemingly hopeless situation, they complained about water at Marah (Exod. 15:22-24); about six weeks later, they were complaining again while in the Wilderness of Sin (16:1-3); and they complained again at Rephidim (17:1-3). This was all before they even reached Sinai! When they traveled up to Kadesh-Barnea, they sent spies into the land of promise and 10 of the 12 came back with a bad report, saying, “We are not able to go up against the people, for they are stronger than we are” (Num. 13:31), and the people complained again, ready to appoint new leaders and head back to Egypt (14:1-4). It seems that for all God had done and for all they had seen, they still found reason to doubt and, by doing so, impugned the character of God by implying that He was not able to do these things.

But the doubt was unfounded. It wasn’t as if the people had reason to doubt, for God had amply supplied enough evidence to cause them to believe in Him and trust that He would provide. In effect, they have made God a liar because they did not believe His ‘testimony’ or His evidence.

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The Revealing Of Our Sins At Judgment

By on February 22nd, 2011

By Dan Gatlin

Paul wrote to the Corinthians, “Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one’s praise will come from God” (1 Cor. 4:5).  The verb photizo, which is translated by the phrase “bring to light,” is future, active, indicative, as is the verb “reveal” (phaneroo).  The future tense indicates that this is final judgment at the end of time.  The active voice tells us that the Lord is the one who will do the judging.   And the indicative mood tells us of the certainty of this judgment.

A question arises when considering this passage: to whom will God reveal “the hidden things of darkness” and “the counsels of the heart?”

Our sins do not need to be revealed to God, for He is aware of all that we do.  The omnipresence of the Father is described by Jeremiah: “’Am I a God near at hand,’ says the LORD, ‘And not a God afar off? Can anyone hide himself in secret places, So I shall not see him?’ says the LORD; ‘Do I not fill heaven and earth?’ says the LORD” (23:23-24).  John wrote of Jesus, “But Jesus did not commit Himself to them, because He knew all men, and had no need that anyone should testify of man, for He knew what was in man” (Jn. 2:24-25).  And, David said of the Holy Spirit, “Where can I go from Your Spirit? Or where can I flee from Your presence?  If I ascend into heaven, You are there; If I make my bed in hell, behold, You are there” (Ps. 139:7-8).  So, the revealing of our sins will not be to deity, for they already know what we have done.  This leaves us with two other possibilities.

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The Question of Forgiveness

By on December 29th, 2010

By Gilbert Alexander

 We know that we ask forgiveness from God as we forgive those who trespass against us (Matt. 6:14,15).  We also know that forgiveness from God is conditioned upon repentance (Lk. 13:3,5; 24:47).  The Scriptures teach us that one who has not become a Christian must repent and be baptized for the forgiveness of his sins (Acts 2:38).  Children of God who sin are taught to repent and confess their faults and pray to God for forgiveness (Acts 8:22; 1 Jn. 1:9; Jas. 5:16).  God is the ultimate Provider of forgiveness (Mk. 2:5-11).  In Christ we have redemption, the forgiveness of sins (Eph. 1:7).  A readiness to forgive others is to be characteristic of the people of God (Matt. 18:21-35).

How has God dealt with unforgiven people?  He loved them richly, but that was not forgiveness (Jn. 3:16).  He blessed them with physical things, but that was not forgiveness (Acts 14:16,17; Matt. 5:45).  He is longsuffering toward them, but that is not forgiveness (2 Pet. 1:9; Rom. 2:1-6).  He reasons with them and exhorts them and warns them against the day of wrath, but that is not forgiveness (Rom. 1:18,19; 2: 5; Isa. 1:16-20; Ezek. 18:23,31,32).  He has left the door of opportunity open to them while time and life continue, but that is not forgiveness (Rev. 2:21).

How are Christians to deal with those who sin against them?  To sin against Christians is to sin against Christ (Matt. 25:45; 1 Cor. 8:12).  As God has forgiven us, so we are to forgive (Eph. 4:32).  If one sins against us, even many times, and repents, we are to forgive him (Lk. 17:3,4).  Toward the impenitent, we are to do good, though they are our enemies, though they curse us, hate us and say evil things about us, though they treat us spitefully and persecute us (Matt. 5:44-48; Rom. 12:17-21).  Though we put away all anger, wrath, and malice, and though we render good for evil, our conduct does not render the wrongdoer guiltless before God.  Rather, our good conduct toward him may lead him to repentance and thus to forgiveness (1 Pet. 2:11,12; 3:15-18).  We must keep the door of opportunity for repentance open to all who need it.

Our difficulty is maintaining a proper attitude toward unrepentant wrongdoers —loving them, helping them in their time of need, showing them godliness in the face of their ungodliness.  It is far easier to retaliate, to harbor ill will then to be concerned for the welfare of anyone at enmity with us.  We need to remember Jesus on the cross and Stephen as he was being stoned (Lk. 23:34; Acts 7:60).

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The “Law” in Christ

By on December 29th, 2010

By Robert F. Turner

When Martin Luther sought to counter the Roman Catholic over-emphasis on “works” for salvation, he adopted such an emphasis on “grace” that his followers practically lost sight of the necessity for obedience. And the pendulum continues to swing! Judging by public prayers and careless statements made in articles and sermons some seem to think Christ died so that a new “set” of laws could come into effect, by which we are saved. And others react so violently to this that they practically deny “law” under Christ.

In Rom. 7:7-ff Paul says that having the law of God was not enough — that it did, in fact, “work death” in him. The fault was not in the law, which he says was “holy, just, and good;” but the trouble lay in Paul. “I delight in the law of God after the inward man,” Paul says — affirming that his spirit was wholly desirous of life; “But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” (7:22-25) He says the answer to this — a joyous answer indeed — is Christ, who makes forgiveness possible through His sacrifice on the cross (Rom 3:23-f).

The answer was not a new set of laws, although that difference certainly does exist; but the blood of Christ, by which forgiveness is possible. The inadequacy of “law” — any law — is affirmed in Rom. 3:20 where Paul says, “therefore by the deeds of law (no article here in Greek) there shall no flesh be justified in his sight: for by law (no article) is the knowledge of sin.”

The next verse reads, “But now the righteousness of God without law (no article) is manifested, being witnessed by the law (article here shows us Paul refers to the law as given through Moses, rt) and the prophets.” The law of Moses and the prophets foretold justification in Christ, through forgiveness. (3: 23-25; 4: 6-8) The obvious contrast is between a system of works and the system of faith.

Does this mean there is no “law” — no necessity for obedience — in the Christian system? On the contrary, Christ “became the author of eternal salvation unto all them that obey him,” (Heb. 5:9). We are married to another “law” (Rom. 7:4) and God will punish those who “obey ‘not the gospel of our Lord Jesus Christ.” (2 Thes. 1:8) In fact, Christ expects more of us than did the legalistic Jews. He expects us to cleanse the heart, to get to the core of matters, rather than being satisfied with external obedience. (Matt. 5:21-22, 27-28, etc.).

We are not exempt from obedience — our King has many commands that must be heeded to the best of our ability; and an effort to minimize or judge against (rule out) any one of His commandments, is a denial of God, the source of divine law (Jas. 2:10-f.).

But there is some inherent, basic weakness in a concept of salvation in Christ that can not afford to place proper emphasis upon Christ. Neither faith nor baptism are Saviors. They “save” only in their divinely given role of bringing us to the Lamb of God who takes away our sins.

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The Grace of God

By on December 29th, 2010

By Dan Gatlin

“Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more, so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.” (Rom. 5:20-21).

What is grace, and how does God manifest it toward man?  Many think that God requires nothing more from us than a good attitude toward Him and good will toward others.  They believe that as long as we “love God and our fellow man” we need not worry about the specifics of God’s word, nor if we violate that word.  The “little sins” we commit are overwhelmed by God’s grace so that He overlooks them, even if we do not repent.  Consider the following quotation:

“The question found in the title above (please note title below, dg) terrified me in my early Christian years. Sometimes I’d lie awake at night wondering if my recurring struggles with sin would keep me from heaven.

“With every slip I’d find myself crushed under a load of fear–not guilt–but mind-numbing, heart-stopping terror that permeated every part of my being.

“My biggest hope wasn’t for Jesus to come again, but that He wouldn’t! I didn’t want to see Him when I was so unsure of my relationship with Him.

“Since that time I’ve learned better than to live in dread of meeting my Father. I’ve learned that God wants me to be secure in my relationship with Him. I know now that I will always—no matter where I am in my spiritual walk—be weighed by the scales of almighty God and found wanting except for one thing; God’s grace is greater than my sin. I don’t fear Jesus coming anymore; I long for it. But I don’t take comfort in the coming of the Lord because I’ve reached some mystical level of personal holiness transcending my normal Christian life: I take comfort in the secure belief that I am God’s forgiven child. . .

“Somehow I’d been taught or had inferred that one act of willful sin moved a person away from God. As you can imagine, there is constant fear in that understanding. Every Christian I’ve asked admits that he, at least occasionally, commits willful sin—sin that he knew better than to do. David boldly writes that willful sin doesn’t make one guilty of ‘great transgression.’ He tells us that only if willful sin dominates a person is that person guilty. . . 

“You sin. But God’s grace is greater than your sin. We’ve discussed that at length, also. If you fear that your sin has somehow taken you from God’s grace, it’s time to learn better.”  (Joe Beam, Have I Fallen From Grace, Grace-Centered Magazine.)

Our author believes that most sin will not condemn the child of God, not even willful sin.  Make no mistake, this is an appeal to Calvinism’s “once saved, always saved” doctrine. His appeal is twofold: First, that God wants Christians to have a sense of security or assurance.  While this is true, assurance comes through faith and obedience, not as a result of God ignoring our sins.  Peter writes, “as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue,  by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Pet. 1:3-4).  While God has given us all that we need to live a sanctified life, He expects us to apply “all diligence” (2 Pet. 1:5).  Men teach that God has done it all for us (by overlooking unforgiven sins), but the inspired apostle reminds us that we each have the responsibility to overcome our own sin: “Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ” (2 Pet. 1:10-11).  While God has supplied the entrance into heaven, it is we who must act in faith and obedience in order to enter (Heb. 4:11).

As for God not wanting us to live in fear of Him, consider Phil. 2:12, “Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.”  Fear (phobos) means “fear, dread, terror,” while trembling (tromos) is “with fear and trembling, used to describe the anxiety of one who distrusts his ability completely to meet all requirements, but religiously does his utmost to fulfill his duty” (Thayer).  Jesus taught that we are to “fear Him who is able to destroy both soul and body in hell” (Matt. 10:28), and the early church was filled with “great fear” (Acts 5:5, 11) at the death of Ananias and Sapphira.  The one who does not fear God is a fool (Prov. 9:10) and stands condemned (Rom. 3:12-18).  Man’s purpose is  to “fear God and keep His commandments” (Eccl. 12:13).

Second, our author has a distorted view of what David wrote: “Who can understand his errors? Cleanse me from secret faults. Keep back Your servant also from presumptuous sins; Let them not have dominion over me. Then I shall be blameless, And I shall be innocent of great transgression” (Ps. 19:12-13).   His view is that sin is held against us only if it has dominion over us but a single act of sin, even willful sin, will not condemn.  Is that what David wrote?  Far from it.  The condemnation of presumptuous sins does not in any way mean that God approves of any “lesser degrees” of sins.

Things Grace Will Not Cover

1. Willful Sin.  Contrary to the proclamations of some God will not overlook unforgiven willful sin.  “For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?” (Heb. 10:26-29).

2. A Single Act of Sin.  Some believe that God will ignore a single act of sin so long as we have lived a life characterized by faithfulness.  If we sin without repentance shortly before death, God will not discount a life characterized by obedience for one momentary weakness.  Wait a minute!  Isn’t that salvation by works?  Our salvation is not based on our good deeds outweighing our sins.  James wrote, “For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but you do murder, you have become a transgressor of the law. So speak and so do as those who will be judged by the law of liberty” (2:10-12).  We will stand before God as either guilty or forgiven.  We need not break many of His laws to be guilty, just one will do.

Those who make such proclamations for God cannot appeal to any passage that teaches it.  To declare something that God has not is presumptuous.  Simon the sorcerer was condemned after a single act of sin.  Peter told him that he was “poisoned by bitterness and bound by iniquity” (Acts 8:23).  No amount of mental gymnastics can change that fact.

3. Ignorance.  If the ignorant are covered by God’s grace, what a great disservice we do by teaching them  the gospel.  In truth, ignorance leads to condemnation, “Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands—that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ” (Eph. 2:11-13).  Make no mistake, God shows mercy to the ignorant.  That mercy takes the form of instructing us in how we may please Him.  Paul told the Athenians, “Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead.” (Acts 17:3).

4. Good Intentions.  On that last great day there will be many well-meaning people who will find themselves the objects of God’s wrath (Matt. 7:21-23).  Good intentions alone are not enough, God expects obedience.  “If you love Me, keep My commandments” (Jn. 14:15).  Those who believe that good intentions alone will suffice have set their own conditions for salvation.  The obedient Christian’s attitude is quite different, “So likewise you, when you have done all those things which you are commanded, say, ‘We are unprofitable servants. We have done what was our duty to do.’” (Lk. 17:10)

 What Grace Is

Grace is unmerited favor bestowed by God on those who are undeserving.  Grace is the foundation upon which man may be saved (Eph. 2:4-10).  God expressed that grace through the death of His Son (Heb. 2:9). But we must also remember that the giving of the word is a manifestation of God’s grace  Consider:

        Grace                                             Gospel

     Titus 2:11 . . . . All . . . . . . . . . Col. 1:23

     Titus 2:11 . . . . Saves . . . . . . Rom. 1:16

     Titus 2:12 . . . . Teaches . . . . Mark 16:15-16

     Rom. 5:2 . . . .  Stand . . . . . . 1 Cor. 15:1

     Acts 14:3 . . . .  Word . . . . . .  Acts 15:7

While God has extended the offer of grace to man, He leaves it to us to respond.  Note Eph. 2:8-10: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.”  Many note that salvation is by grace and not by works.  They conclude that works, any works, have nothing to do with salvation.  But what kind of works are under discussion?  We must first understand that works are necessary for man’s salvation, “Thus also faith by itself, if it does not have works, is dead. . . . You see then that a man is justified by works, and not by faith only” (Jms. 2:17, 24).  In the context of Eph. 2, it is works of merit (earning our salvation) of which Paul speaks.  Verse 10 is often ignored by those who deny the necessity of works.  Paul says that we are “created in Christ Jesus for good works.”  Rather than deny the necessity of works, this passage establishes it.

God’s grace is a marvelous thing.  But let us never turn it into something it is not.  “We then, as workers together with Him also plead with you not to receive the grace of God in vain.” (2 Cor. 6:1)

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Faith ‘Lite’

By on December 29th, 2010

By Steven Harper

When you say the word ‘diet’ or ‘lite’ nowadays, some people will almost instinctively wrinkle up their noses and they start conjuring up a picture of some bland, colorless blob of who-knows-what on a plate, or maybe just a picture of miniature portions of ‘regular’ food. Many times, when we think of something as ‘diet’ or ‘lite’, it doesn’t make our mouths water or make us run to the dinner table, and it usually isn’t the first thing we seek out when we hit the all-you-can-eat restaurants.

The intent of most foods labeled as ‘diet’ or ‘lite’ is to reduce the amount of detrimental parts like calories, fat, and carbohydrates — which ends up being good for our health — but the side effect is that much of the foods end up with very little taste and are not very appetizing. We might try some every so often, but we often keep gravitating towards the foods that we think taste good — and contain all the calories, fat, and carbs that are bad for us.

Strangely, though, when it comes to spiritual matters, people tend toward the ‘diet’ and ‘lite’ offerings more than the spiritual foods that have real ‘meat’ and substance. For many, they are satisfied with what we might call faith ‘lite’ — a watered down offering of spiritual things that really don’t contain much, and which might even leave a little aftertaste. Let’s consider a few ways in which this seems to be the case.

Bible Study Lite. Peter urges us to “as newborn babes, desire the pure milk of the word, that you may grow thereby” (1st  Pet. 2:2). From this, we may know that our spiritual growth is directly tied to our desire for, and study of, the word of God, but it seems many are plainly content to starve themselves and hinder their own spiritual maturity because they simply do not have a desire for God’s word. For many, Bible study is a 15-minute ‘devotional’ they read that someone else put together from their Bible study and not much more than that. There is no actual Bible study involved, but a mere reading of someone else’s thoughts about what the Bible says. The dangerous part of this is, not only are they starving themselves spiritually, but many are led astray by false conclusions from these writings that are never checked against the word of God.

I have a newborn in the house again; he was a little over six pounds at birth. What would you think if, six months from now when you asked about him, I told you he was still right about six pounds? Wouldn’t you think something was wrong? Why don’t we think that way when it comes to spiritual growth? Why is it we are satisfied with many of our converts remaining spiritual ‘babes’ — sometimes for years — and not helping them to grow in the word? Why are we content with putting so little time into our personal Bible study time, and not any more concerned about how little others put forth? Friends and brethren, if you want weak and helpless babies, feed them little; if you want weak and helpless disciples, feed them little, too. The results are guaranteed!

Preaching Lite. Paul admonished the young evangelist Timothy, “preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths” (2nd Tim. 4:2). Though Paul wrote that around the middle of the first century, it doesn’t seem so strange to hear those words because they sound like some much-needed warnings today!

The sad fact is, there are many brethren whose faith is so shallow and whose spiritual maturity level is so stunted, they cannot handle the lessons from God’s word that contain real ‘meat’ and substance, and many others who could, but simply do not desire it. Many are content to hear 15-minute sermonettes that are based on the latest religious book store best-seller or ones that make little or no reference to God’s word at all. Sadly, there is an increasing number of brethren who do not want preachers to preach on certain topics for fear of ‘offending’ some members who are guilty of sin or who might not like plain Bible teaching and withhold their weekly contribution.

With that as the desire of the majority of some congregations [or just the desire of an influential few], some church leaders are demanding sermons that have little substance, nothing offensive, and words that sound basically no different than the speech of some motivational speakers on the circuit. ‘Sin’ is not mentioned anymore; commands are now merely suggestions, and the only expectation seems to be an occasional appearance so someone will know to keep your name on the membership roll.

The problem with this type of preaching, though, is that it convicts no one of sin, causes no one to repent and, ultimately, saves no one. Oh, those who hear might feel good about themselves and go home and talk about ‘what a good preacher’ they have, but they are often left without any knowledge to convict them of their sins, have been given no reason to repent, and know nothing of salvation and whether or not they could ever obtain eternal life.

Worship Lite. It would be easy, at this point, to look at what a lot of the denominational churches are doing and the ‘liberal’ churches are doing, but we need to take a look at self on this one, brethren. Instead of worrying about what ‘they’ are doing, we need to take a good, hard, look at us.

It is a constant battle to encourage some brethren to come to each of our assemblies; it is a struggle to get some to come to more than once every three or four months. Some never come to the Bible classes offered, and some simply do not see the value in studying with their brethren or offering up worship to God more than once a week or, for some, three or four times each year. Apparently [I don’t know what is in their hearts, obviously], some believe God is happy to hear from them so rarely, and is happy to accept ‘worship’ from someone who really doesn’t understand the meaning of what true worship is. Many, I am afraid, do not understand the simple definition of worship is ‘the reverent love shown to God’, but see ‘worship’ as a mere ritual or some kind of minimal requirement for entrance into heaven.

Sometimes, when I have asked these brethren about their apparent lack of interest and my suspicion that it reflects a lack of love for God, they will get highly offended and retort, “Where does it say I have to go on Sunday nights and Wednesday nights?!?!?” — as if there is some command that God made as to how often we should show Him how much we love Him for what He has done for us! Friends and brethren, if you have to be commanded to show your love to God, is it really genuine? Is it really love at all if it has to be coerced out of you? Let me ask you a question for those of you who are married: Would your spouse be content with you showing him or her that amount of love? Would they be happy to hear from you only three or four times a year that you loved them, and even less a real demonstration of that love? I’m guessing not.

Where does it say I have to go and worship God?  Nowhere.  But while it doesn’t say I have to go and worship Him, I have a few passage that makes me wonder why some do not willingly offer it up every chance they get. Consider:

“For while we were still weak, at the right time Christ died for the ungodly…but God shows His love for us in that while we were still sinners, Christ died for us” (Rom. 5:6, 8). Is that not motivation enough to want to return that love?

What about this? —

“I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Gal. 2:20). If He was so willing to give His life for me, should I not be willing to freely and faithfully give my life in service to Him, and to show Him, too, how much I love Him for what He has done for me?

If you are trying to lose weight, go ahead and cut out those unnecessary calories and fat; but if you are trying to please God and get to heaven, don’t cut back on your spiritual intake. Add to your faith (2nd Pet. 1:5-11), give your all and your best to the Lord (Matt. 22:37), and exercise towards godliness (1st Tim. 4:7, 8).

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“God Knows My Heart”

By on December 29th, 2010

By Kurt Jones

We often hear this phrase uttered when one is caught in open sin, and when there is a clear disparity and discrepancy in their practice and the truth of the scriptures.  During the course of a discussion or Bible study one may be convicted by the scriptures of their sin, yet they are not willing to come to repentance and follow the Truth of the scriptures. Thus, this phrase “God knows my heart” is uttered. It is a feeble attempt to justify their sin in their own minds. The phrase is said to nullify obedience to God’s divine word.  Thus, those who make this argument, imply “I am convinced in my own mind and heart, thus it must be pleasing to God regardless of what He has revealed in the scriptures.”   It is the credo of those who “serve their own belly,” rather than “the Lord, Christ” ( Philippians 3:17-19).  The phrase defines the very attitude of those who seek to follow their own emotions and feelings, and reject the clear teaching of inspired scripture which alone is able to make us complete and equip us unto all good works ( 2 Timothy 3:16-17).  Let us consider the scriptural implications of such an argument…..

This phrase assumes that sincerity is all that is needed to be pleasing to God.  The idea that truth is relative and sincerity is what matters is quite a pervasive and destructive doctrine.  Yet, it is prevalent in the minds of many “religious” people.  With that in mind, let us consider one such scriptural example.  The scriptures record that, “there was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,   A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always”  (Acts 10:1-2; emphasis mine KGJ).   Cornelius was devout and dedicated, yet the scriptures also say of him that Peter would tell him “words by which [he] might be saved” (Acts 11:14).    Thus here was a man who was the very picture of sincerity, yet still needed to hear words by which he would be saved.   Also note that Cornelius was not said to be engaging in worldliness, he was not engaged in fornication or adultery. No, he was doing things which were pleasing to the Lord:  giving alms, praying to God, fearing God, and being devout in this service.   And even Cornelius had no room to say “well, God knows my heart.”  He was still required to obey the gospel, and no provision was made for Him to remain in sin.

The phrase also assumes that since God knows a person’s heart, then the heart must be accepted.   Yet this fails the scriptural test as well.  The fact is God knows all people’s hearts.  He searches hearts (Psalm 44:21; 1 Kings 8:39).  Jeremiah points out that the Heart is deceitful above all things and “desperately wicked” (Jeremiah 17:9-10).  In this same context it is pointed out that the Lord searches the heart. The fact is that man’s heart can be deceived, but God is not deceived.  Paul points this out that many are deceived who “receive not the love of the truth that they might be saved” (2 Thess. 2:10-11).   In the same passage the apostle speaks of those who “had pleasure in unrighteousness.”   The phrase “God knows my heart” is generally rooted in such a detestable attitude toward truth.  It is uttered by those who seek to remain in sin because “God knows their heart.”  What a sad and desperate state to find oneself in!

The fact is we can only be assured that our heart is acceptable and pleasing to God through our understanding of God’s divine word.  It contains all we need to be complete (2 Timothy 3:16-17).   The Hebrew writer notes, “the word of God is living and powerful and sharper than any two-edged sword, piercing even to the division of the soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12).    The nature of the word of God is such that it can expose aspects of our lives (i.e. in our hearts) wherein we ourselves may be deceived.  The Bible reveals the truth, even in us!   The fact is that man cannot go against the perfect and divine will of God as reveled in the scriptures, and be right in God’s sight.  Jesus said “not everyone who says to me “Lord, Lord, shall enter the kingdom of heaven, but he who does the will of My Father in heaven” (Matthew 7:21)

For man to think that he may be found right in the site of God, while yet in sin, is none but folly. Jesus himself said “unless you repent you shall all likewise perish” (Luke 13:3).   Christ would also state “if you love Me, keep my commandments” (John 14:15).   While it is true that God does know our hearts, this fact does not show that we are saved.  If we desire to be saved, we should depart from sin, and follow the commandments of the Lord.  If we do this, God will know our hearts, and He will know that they are acceptable in His sight.

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The Search for Assurance

By on December 29th, 2010

By Paul Earnhart

 It was a discussion between preacher friends.  We were wrestling with the question of how  confident Christians ought to be, moment by moment, about their salvation. Some were arguing for an absolute assurance, others for a more cautious one. There is perhaps no concern which weaves its way so pervasively through the history of God’s people as does the desire for assurance in one’s relation ship with God. Christians seem to vacillate between two contrasting themes of Scripture—assurance (1 John 5:3) and warning (1 Corinthians 10:12).

The subject of assurance has been hotly debated down through the centuries, especially in the Calvinist‑Armenian controversies. Are all who have been converted to Christ unconditionally assured of their eternal salvation, or is the life of a Christian one of probation in which his relationship to God is conditioned on faithfulness? Nothing is more clearly established in Scripture than the possibility of apostasy. As certainly as the wicked can turn and be saved, so can the righteous fall and be lost (Ezekiel 18:21‑26). A Christian’s fellowship with his Father is dependent upon an ongoing spirit of obedient faith (Romans 11:19‑22; 1 Corinthians 15:1‑2; Colossians 1:22‑23; Hebrews 3:6, 14).

Does this mean that we must live our lives in daily uncertainty about our relationship with God? Are we never, on this account, to experience any moment‑by‑moment assurance of our hope? This is a question which troubles many Christians and deserves study.

The evidence of Scripture on this matter is unequivocal. The heavenly Father clearly intends for His children to know assurance. The cry of “Abba, Father” is a cry of joy and confidence which comes from being sons, not slaves, of the living God (Romans 8:15). Paul affirms that the very essence of the kingdom is “righteousness, peace and joy” (Romans 14:17) and names “love, joy and peace” as among the “fruit of the Spirit” (Galatians 5:22). It goes without saying that there cannot be peace without assurance, and no joy without peace.

The apostle Paul himself is a great illustration of the confidence a Christian may have of his relationship with God. In the final hours of his life, he confidently affirms that “there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give to me at that day” (2 Timothy 4:8). In his heart there was a certainty about his destiny, an assurance of his salvation.

It may be objected that the case of Paul, as an apostle, is different than our own. It should not be. As a sinner, he was saved by the grace of God just as you and I must be. Having no righteousness of his own (Philippians 3:9), he was “justified by faith in Christ” (Galatians 2:16).

There are only two ways to be justified before God—by my own perfect righteousness or by God’s grace. Since all men have sinned (Romans 3:10, 23; Ecclesiastes 7:21), seeking to find peace with God through our own righteousness is a dead end street. Confidence in our salvation and the peace it produces can come only from God’s grace and assured promises. It is what God has done, not what we have done, which gives assurance of salvation. We are justified by faith—looking up to God, not to ourselves (Romans 3:21‑26).

Does this mean that we no longer have to be concerned about sin in our lives? To the contrary, the person who truly trusts in God as Father has never before fought sin so ferociously nor hated it so intensely (Romans 6:1‑14). True faith works the will of God (Romans 1:5; Galatians 5:6; James 2:14-26). True love keeps the commandments of Christ (John 14:15). Any failure to please our Savior will bring grief (2 Corinthians 7:10) and result in penitent confession (1 John 1:9).

But what if I am deceived and sin ignorantly? A single‑minded will to do God’s will (John 7:17) and a genuine love of His truth (2 Thessalonians 2:10) are an absolute defense against deception. If we trust in God with a whole heart, all that we yet need to know of His way will be revealed to us (Philippians 3:13‑15). It is our task to bring to our Father a true heart. It is His task to redeem His trusting child, and He is liable to do exceeding abundantly above all that we ask or think” (Ephesians 3:20).

But what if I study God’s word and do all I know to do to serve Him and still can’t find peace in my heart about my salvation? Remember that “if our heart condemn us, God is greater than our heart and knoweth all things” (1 John 3:19‑20). Put confidence in His promises, not your feelings.

God intends that the heart of every humble child of His be guarded by a peace which passes understanding (Philippians 4:7). The assurance of our hope comes to us moment by moment as we live our lives in faith. But it is not an assurance which is arrogant, cocky or heedless. No true servant of God, trusting Him, loving Him, ever dealt fast and loose with temptation or sin. The same one who said that nothing “shall be able to separate us from the love of God” also said, “I buffet my body and bring it into bondage lest after I have preached to others, I myself should be rejected” (1 Corinthians 9:27). The assurance of God is a holy confidence joined to a sober vigilance, in order that what we now assuredly hold, by His grace, may never be lost.