Pressing Toward The Mark: A Christ-Directed Life
Nicolas Simon
Table of Contents
Introduction
This book is addressed to Christians; it is addressed to those who can confidentially say that Jesus Christ is both their Savior and Lord. For some, salvation came early in life, and for others, much later. Regardless as to when we were saved, at some point we have probably asked the question: What does it mean to be a Christian? What is God’s plan for me? Or maybe even: Is God really that interested in me? The s
As we look around us in Christendom, it is easy to get confused. There are those who preach a social gospel, where the highest calling of the Christian is to help the disadvantaged. Others follow a so-called prosperity gospel, believing that earthly riches are the evidence of faithful service. Perhaps less so today, but certainly in the past, men and women have locked themselves away in a quest for holiness through self-denial and austerity. Is this what God wants from me? Clearly, there is a very broad spectrum of walks that fall within the sphere of the Christian profession. I have no desire to condemn others, but rather, to exercise both the writer and reader alike as to practical Christian conduct according to Biblical principles.
When the Apostle John wrote his three letters (First, Second, and Third John), there was already much confusion in Christendom. People were searching for new light and had come up with some sophisticated and novel ideas—unfortunately, they were quite false. In meeting that challenge, John pointed his readers back to that which was from the beginning, to the Lord Jesus Christ, to the One of whom he could say: “which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life” (1 John 1:1). Similarly, we must also go back to that which was given at the beginning.
In answering the questions under consideration, we must let Scripture speak to our conscience—even when we don’t like what it has to say. We cannot, and must not, let our ideas be formed by what we see in Christendom around us. “Everyone was doing it” will, quite simply, be an insufficient answer when we stand before the judgment seat of Christ (2 Cor. 5:10).
In some ways the answer to the question, What does it mean to be a Christian? is very simple: “For to me to live is Christ” (Phil. 1:21). On the other hand, the consequences are far reaching, addressing itself to every aspect of our life. In no way do I desire to trivialize an honest query. We also need to be careful not to create a formula. There is nothing more human than to desire a list of criteria to strive for; it gives us something to measure ourselves by, and having achieved a degree of success we can then boast in our superiority. As we look into this subject there will be topics that we may find uninteresting; other subjects will be more captivating. Naturally speaking, we like things that occupy me with me. Tell me to “Set [my] affection on things above” (Col. 3:2) and my inclination is to say: That’s too spiritual; give me something practical to do. If we really want to know what it means to be a Christian, if we really want to grow spiritually, then we must look to Christ no matter how little it makes of me.
As Christians of the modern era we like to be spoon fed. This is not a new problem. The Apostle Paul wrote: “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe” (Heb. 5:12-13). Nonetheless, in this age of mobile computing, visual media, and instant gratification, we have become especially lazy. Do we really want to spend the rest of our lives crying for our next meal? At some point we must grow up; we need to recognize that continually asking for our wants to be met, whether in natural things or spiritual, is immature.
For a subject that touches upon every aspect of life, one cannot expect all to be covered in a book such as this. Ultimately, we must blow the dust off our Bibles and read and mediate upon it for ourselves. In fact, no matter what I write, the Word of God is our first source and final authority. Compare everything diligently against the Word of God. Look up every verse and read the context. “They received the word with all readiness of mind, and searched the scriptures daily, whether those things were so” (Acts 17:11).
What Is a Christian?
New Life
Christianity is transforming not reforming. Every religion of man attempts to reform the individual. Only in Christianity do we have the truth that mankind is lost; so lost, that he doesn’t even know that he is lost! There isn’t a thing that we can do in ourselves to please God or to gain His favor. Things are so bad that the Lord Jesus had to tell Nicodemus: “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit” (John 3:5-6). That which we are by nature, what the Bible calls the flesh, cannot be reformed. The Lord’s message came as a surprise to this religious man. He was quite sure that this great teacher sent from God could point him in the right direction. The Lord, however, did not come to point lost man in the right direction. That would have done him no good at all. It would have been as cruel as telling a drowning man, “The shore is that way!” without reaching out a hand to lift him from his watery grave.
We should never forget, however, that it is a God of love who tells us our true condition. As a God of love, He is also a seeking God. “What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?” (Luke 15:4). The Lord Jesus didn’t just come to seek, He also came to save. “The Son of Man is come to seek and to save that which was lost” (Luke 19:10). And at what cost was our salvation obtained? The Shepherd gave His life for His sheep: “I am the Good Shepherd: the Good Shepherd giveth His life for the sheep” (John 10:11). Meditating on the magnitude of this should leave us completely amazed. We cannot be indifferent to the love of God when we consider the lengths He went to in bringing us into His flock.
If it was necessary for the Lord Jesus to die for me, then I am as good as dead in Him—God certainly views me this way. “I am crucified with Christ” (Gal. 2:20). Furthermore, “if one died for all, then were all dead” (2 Cor. 5:14). Naturally speaking man is morally dead—not merely sick, but “dead in trespasses and sins” (Eph. 2:1). Having died with Christ, the life that we now live is that new, eternal life which we possess in Christ. “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Rom. 6:23). “Nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me” (Gal. 2:20).
This is not simply something for theologians to ponder. It has the most far-reaching and important consequences. Firstly, what deliverance! When we discover that the old nature can’t be reformed, but rather, we are to be done with it altogether, what a relief it is. But how is it to be done? Through death! Yes, for a Christian, life is obtained through death—the death of the Lord Jesus Christ and our place with Him in it. Outwardly, we are identified with Christ’s death through baptism. “We have been buried therefore with Him by baptism unto death” (Rom. 6:4 JND). And so the question is no longer, “How shall I be delivered from this body of death?” but rather, “Who can deliver me?” The answer is most precious: “O wretched man that I am! Who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord” (Rom. 7:24-25). Our old nature is a slave to the tyrant sin. A dead man is not subservient to anyone. “He that is dead is freed from sin” (Rom. 6:7). This does not mean that a Christian is free from ever sinning, but he or she is most certainly free from sin as a governing principle in his or her life.
Secondly, since we now possess a new life in Christ, who are we living for? “He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again” (2 Cor. 5:15).
The transformation brought about through salvation is very real. It takes a person from a path of destruction and not only delivers them, but it places them on an entirely new journey, with entirely different tastes, desires, and objectives. “If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Cor. 5:17).
The Holy Spirit
When we became Christians, it wasn’t by following certain teachings nor was it by reciting a formula. These are the usual means whereby one becomes an adherent of a particular religion. As the Lord told Nicodemus we had to be born again. Just as we did not give birth to ourselves, neither did we bring about new birth in ourselves. It was the work of the Spirit of God through the Word of God (John 1:13; John 3:5; 1 Pet. 1:23; James 1:18). The Holy Spirit makes the Word of God good to us; He also brings us to the end of ourselves and to a place of repentance. The result is: “repentance toward God, and faith toward our Lord Jesus Christ” (Acts 20:21).
The Spirit of God, however, is not simply the agent of new birth. Unique to Christianity, we have also been promised the indwelling of the Holy Spirit (John 14:16-17). As Christians, we need to recognize that the Holy Spirit of God has taken up residence in our body. “Know ye not that your body is the temple of the Holy Ghost which is in you . . . ?” (1 Cor. 6:19). This does not occur through the intervention of another person, or through any other tradition established by man. No, every true believer is indwelt with the Spirit of God. In fact, if one does not have the Spirit, then they do not belong to God: “if any man have not the Spirit of Christ, he is none of His” (Rom. 8:9).
Scripture also says that we are sealed with the Holy Spirit (Eph. 1:13). Think of an old-fashioned seal affixed to an important government document. The seal is used to establish the origin and authenticity of those documents. Likewise, the Holy Spirit gives us the knowledge that we belong to Christ and that we are truly saved: “The Spirit itself bears witness with our spirit, that we are children of God” (Rom. 8:16 JND).
The Spirit is also the earnest of our inheritance: “. . . the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory” (Eph. 1:14). Just as earnest money is given in advance of the purchase of a house, God has given us the earnest of His Spirit. This Holy Spirit gives us the assurance of our inheritance in Christ—that God will complete that great transaction that He has begun. Consequently, the Holy Spirit also reminds us that our inheritance is neither now, nor is it on earth—it is connected to Christ in glory. The Spirit gives us to taste what heaven will be like before we are there.
Many Christians only associate the Holy Spirit with the outward display of gifts—tongues, healing, and so forth. This is a distorted view of gifts. The Holy Spirit is the power of the new life in the believer. The assembly at Corinth was much occupied with the gifts of the Spirit and in showing them off. They had forgotten the simple admonition: “Walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Gal. 5:16); and that the fruit of the Spirit is: “love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance” (Gal. 5:22-23). The things of which we have been speaking are not reserved for a spiritually superior group of Christians, but rather, they directly relate to the normal Christian walk. Quite simply, we cannot walk as we should unless we do so in the power of the Spirit of God.
The person described in the seventh of Romans does not yet know the power the Holy Spirit brings into his life. The chapter certainly does not describe Paul’s personal struggles, as so many have suggested; nor for that matter, does it even give the daily struggle of a believer. The chapter describes one who possesses new life but who is attempting to please God in their own strength—or as Scripture says, in the flesh. The law, though holy, just and good (Rom. 7:12) cannot control us, and in despair we cry out: “For that which I do I allow not: for what I would, that do I not; but what I hate, that do I” (Rom. 7:15). The key to understanding the seventh of Romans is to recognize that the Holy Spirit is never mentioned. Not once! In sharp contrast, we find no less than 20 references to the Holy Spirit in the eighth chapter. In that chapter we have our blessed deliverance from the dictates of sin through the power of the Holy Spirit. “The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Rom. 8:2). The Holy Spirit gives us power to live for the glory of Christ.
Finally, the Apostle John in his first letter says, “ye have an unction from the Holy One, and ye know all things” (1 John 2:20). This does not speak of natural knowledge such as: all the kings and queens of England, calculus, the secrets of DNA, and so on—rather, the Holy Spirit gives us the ability to discern between truth and error. “When He, the Spirit of truth, is come, He will guide you into all truth” (John 16:13).
Many more things could be written concerning the Holy Spirit. It is, however, simply my sincere desire that we each might fully comprehend that the Holy Spirit of God is real and dwells within each true believer. This is not a spiritual goal or passing experience. That being said, we also need to recognize that the degree to which we feel the Holy Spirit’s acting in our lives is very much dependent on how we live. “Grieve not the Holy Spirit of God” (Eph. 4:30). “Be filled with the Spirit” (Eph. 5:18). A bottle full of rubbish cannot hold much water—and who would drink from it? If we live for self, then the Spirit is going to be shut out. If, on the other hand, the Holy Spirit is given free rein in our lives, and we allow Him to be the source of all thought and action, then what a difference it will make. No matter the circumstance or the corruption of the truth in Christendom, in principle, there is no reason why, as Christians, we should not feel the power of the Holy Spirit daily.
A New Relationship
Christianity is not a philosophy or religion; it’s a relationship. When God accomplished His work of new birth in us, we were born into a new family. “As many as received Him, to them gave He the right to be children of God, to those that believe on His name; who have been born, not of blood, nor of flesh’s will, nor of man’s will, but of God” (John 1:12-13 JnD). But as Christians we are not simply part of a new family, we have also been brought into a new place of privilege with God. Abraham knew El Shaddai, that is to say, God Almighty. The children of Israel were brought closer yet; they knew God by His name, Jehovah (Exod. 6:3). As Christians, however, we have been brought into the nearest and most intimate of all relationships. God calls us His sons and we have the privilege of calling Him, Father. These are not mere statements of fact; we have the conscious realization of this relationship through the Holy Spirit (Rom. 8:15; Gal. 4:6). For a child, the expression “Daddy” comes quite naturally, likewise, “Abba, Father” for the child of God. If we have never had the liberty to kneel down and address God as Father—not heavenly Father, as if He were some distant figure, but as Abba, Father—then we have missed much as to our privileges and blessing as sons of God.
The Father wants sons more than servants. Yes, as we will see shortly, He also desires and appreciates service, but He wants us to first know that we are sons. “I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants. . . . But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it; and let us eat, and be merry: for this my son was dead, and is alive again; he was lost, and is found” (Luke 15:18-19, 22-24). Imagine if the son went and slept in the servants quarters that night! This is what the Galatians were doing. They had been turned aside by teachers of the law. While the premise was spirituality, in reality they had been brought into bondage as little children under a schoolmaster. God wants us now to live as sons and heirs and not as little children or servants: “thou art no more a servant, but a son; and if a son, then an heir of God through Christ.” (Gal. 4:7).
Our Christian Blessings
The things of which we have been speaking are true of every believer. It is important to know our standing, as Christians, in Christ. The truth of the relationship must be known before we can act in a way suited to the relationship. As a little child, a prince does not understand his place of privilege and blessing and he behaves as a child. Nevertheless, as he grows and begins to grasp the importance of his position, his behavior should change. If he never knows that he is a prince, he will never act like one.
God gave Jacob a new name, Israel, meaning a Prince with God. Unfortunately, Israel didn’t always act as a prince—for this reason he is frequently called by his birth name, Jacob. Simon was also given a new name, Peter (John 1:42). Just as with Jacob, Peter didn’t always act in the character of his new name; at those times we hear the Lord say “Simon, Simon” (Luke 22:31). We, too, have a new name and as we have seen, a new place in a new family (Rev. 2:17). Do we recognize that we are a prince with God, or are we acting as little children hiding under our old birth name?
Romans 12, and the chapters that follow, are premised on chapters one through eight. “I beseech you therefore, brethren, by the compassions of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your intelligent service” (Rom. 12:1 JnD). Our intelligent service is based on an understanding of that relationship into which we have been brought. A lack of understanding, as to the blessedness of our standing in Christ, has led to the confounding of many scriptures.
So what are those individual blessings that we possess in Christ? Here is a list, though not exhaustive:
Forgiven: “As God also in Christ has forgiven you” (Eph. 4:32 JND).
Justified: “Justified in Christ” (Gal. 2:16-17 JND).
Redeemed: “Being justified freely by His grace through the redemption that is in Christ Jesus” (Rom. 3:24).
Reconciled: “Now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ” (Eph. 2:13).
Sanctified: “To those sanctified in Christ Jesus” (1 Cor. 1:2 JND).
A new creation: “If any one be in Christ, there is a new creation” (2 Cor. 5:17 JND).
Eternal life: “Eternal life in Christ Jesus our Lord” (Rom. 6:23 JND).
Delivered: “There is therefore now no condemnation to them which are in Christ Jesus” (Rom. 8:1).
Sons: “Ye are all God’s sons by faith in Christ Jesus” (Gal. 3:26 JND).
Heirs: “In Him, in whom we have also obtained an inheritance” (Eph. 1:10-11 JND).
Hope: “Hope in Christ” (1 Cor. 15:19).
Seated in the heavenlies: “Made us sit together in heavenly places in Christ Jesus” (Eph. 2:6).
In each instance I have highlighted “in Christ.” These blessings are ours in Christ. A woman may become independently wealthy, or she can marry a wealthy man. In the latter case, her wealth is intimately connected with her husband; it is not had in independence from him. Likewise, these blessings are ours in Christ. Too often, as Christians, we are encouraged to look within, to examine ourselves. Instead, we need to be looking to Christ. It is only there that we discover who we truly are. We need to take a good look at the above list, and recognize that these are our blessings to enjoy—yes, right now—in Christ! The more we enjoy of Christ the more we’ll enjoy of the blessings associated with our standing in Christ.
Peace
Clearly there are times when we don’t find ourselves enjoying these blessings; instead of joy and peace there is turmoil. Scripture speaks of two kinds of peace and they are often confused: peace with God and the peace of God.
The first, peace with God, rests upon the finished work of Christ: “Being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). This is a statement of fact—it falls into the class of blessings of which we have been speaking. The Apostle Paul in his letter to the Colossians presents it very clearly: “You, that were sometime alienated and enemies in your mind by wicked works, yet now hath He reconciled in the body of His flesh through death, to present you holy and unblameable and unreproveable in His sight” (Col. 1:21-22). On September 2, 1945, the Japanese foreign minister signed the Instrument of Surrender thereby marking the end of World War Two. No matter the feelings of individuals on either side, the war was over; peace now existed between Japan and the allied powers. Despite this, some Japanese soldiers remained in hiding for many years, afraid to appear because of their shame. No matter how they felt, this did not change the one abiding fact, the war had ended. Likewise, no matter how one may feel, we must recognize that peace, and not simply forgiveness, has been made through the blood of the cross. “Having made peace through the blood of His cross” (Col. 1:20). If we fail to see this, a heightened sense of sin will only serve to make us burdened and downcast.
The second type of peace, the peace of God, may be contrasted with anxiety. It’s the peace that the Lord Jesus possessed as He walked through this earth in the face of rejection. The Lord spoke of this peace to His disciples just prior to Calvary: “My peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid” (John 14:27). The Apostle Paul also addressed this peace in his letter to the Philippians. At the time he was in jail facing a very uncertain future—his life was in jeopardy. Hear what he has to say: “Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Phil. 4:6-7). Clearly we can lose this type of peace—if this were not so, Paul would have had no need to encourage the Philippian believers. We are encouraged to let go of those things that burden us and to commit everything to God in prayer. But there is one more thing, this peace can only be known through Christ Jesus. He alone is the anchor of our soul: To the degree in which our faith rests upon Christ in glory, we will experience peace in our lives.
Discipleship
For many, being a disciple of Jesus defines what it is to be a Christian. The word itself, which derives from the Greek Christianos, means, a follower of Christ. We see it first used with the disciples in Antioch. “The disciples were called Christians first in Antioch” (Acts 11:26). To exhibit Christ in our lives is something that even the world can recognize. The attention it attracts, however, is not always positive as Peter points out: “Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf” (1 Pet. 4:16).
We need to remind ourselves, however, that becoming a disciple, does not lead to salvation. Discipleship flows from salvation. Many followed Jesus but only a few were true disciples. “Jesus therefore said to the Jews who believed Him, If ye abide in My word, ye are truly My disciples” (John 8:31 JnD). On the other hand, discipleship is not an option for the believer. It is not a devoted life which some choose and others skip. When we receive Jesus Christ as our Lord and Savior, we sign up for discipleship. It is the only way, as a Christian, to have a fulfilling and meaningful life. Many things, however, hinder us from being the disciples that we should be.
Four of the characteristics of discipleship are given by the Lord in the Gospel of Luke. These are very searching.
The Master must be supreme in the affections of the disciple: Luke 14:26. No other relationship, no matter how near or dear, should take precedence over our relationship with the Lord.
The disciple must bear his or her cross: Luke 14:27. We do not bear the Lord’s cross, but we have a cross of our own to bear. In the day in which the Lord Jesus was speaking, to see a man bearing a cross was the mark of a death sentence. To bear our cross is to bear the death sentence of this world upon us. “The world is crucified unto me, and I unto the world” (Gal. 6:14).
The cost must be understood: Luke 14:28. Unless we know all that is ours in Christ, both our standing and our daily resource, we will never be able to bear the cost of discipleship.
The enemy must be accurately assessed: Luke 14:31-33. If we imagine that we can stand against the trickery of the devil in our own strength and self-confidence, the end result will be compromise.
Much could be written concerning discipleship. My point, however, is not to enlarge on this subject just now. The qualities of a good disciple will continue to be a thread throughout the remaining chapters.
Things to Consider
As a true Christian we have new life; the old life is not reformed, but we have been completely transformed. God sees our old natural life as crucified with Christ.
The Holy Spirit of God dwells in the body of each true believer. Do we live in the power of the Spirit of God?
We are sealed by the Spirit; the Spirit is the earnest of our inheritance; we have deliverance from the power of sin over our lives through the Holy Spirit; the Spirit gives us the ability to discern between truth and error.
We can grieve the Holy Spirit by the way we live. Our lives are like an empty vessel—do we allow it to be filled with the Spirit or with the spirit of the world?
We have been brought into a much closer relationship with God than the greats of the Old Testament: Noah, Abraham, Moses, Daniel, etc. We know and address Him as Father.
Unless we understand the truth of our relationship with God, we cannot act in a way suited to that relationship.
If we want to know who we are, we need to be looking to Christ. The blessings that are ours as Christians are in Christ.
We have peace with God; we will lose the peace of God in our lives if we are not living it through Christ Jesus.
Discipleship flows from salvation; when we receive Jesus Christ as Lord and Savior, we sign up for discipleship.
True discipleship is not to be lightly undertaken.
Does God Really Care About Me?
Personally Known to God
In excess of two billion people presently profess to be Christians. We cannot know how many are real versus how many are Christian in name only, but we are thankful that, “the Lord knoweth them that are His” (2 Tim. 2:19). This raises a question: If there are so many Christians, can God really care about me? The Bible reassures us that God not only cares about us, but He loves us and is intimately interested in each one of us. “Even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows” (Luke 12:7).
Even before we were born, God had His eye on us. “For Thou hast possessed my reins; Thou didst cover me in my mother’s womb. I will praise Thee, for I am fearfully, wonderfully made. Marvellous are Thy works; and that my soul knoweth right well. My bones were not hidden from Thee when I was made in secret, curiously wrought in the lower parts of the earth. Thine eyes did see my unformed substance, and in Thy book all my members were written; during many days were they fashioned, when as yet there was none of them. But how precious are Thy thoughts unto me, O God! how great is the sum of them!” (Psa. 139:13-17 JND; see also Jer. 1:5).
No one is an accident; no one is irrelevant. Every soul is precious in God’s sight. We won’t, however, know this unless we open up the Book that God has given us and read it there for ourselves. “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (John 3:16). Could God have shown any greater love than this? “God commendeth His love toward us, in that, while we were yet sinners, Christ died for us” (Rom. 5:8). As a child of God we can join with the Apostle Paul and make it very personal: “the Son of God, who loved me, and gave Himself for me” (Gal. 2:20). The cost of my salvation—to both the Father and the Son—was so great, how could they ever forget? “What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” (Rom. 8:31-32). “Behold, I have graven thee upon the palms of My hands” (Isa. 49:16).
While we may, at times, wonder if God really does care about us, these should not be our typical thoughts. We have the promise of God’s love in His Word and the assurance of it through the Holy Spirit. If we do not feel it, what are we going to trust—our emotions or that which God has promised? When doubts creep in, it’s only by reading what God has given us, and meditating upon it, that peace will be restored. But won’t we feel it? Yes, we will, but not by looking within. To repeat, the peace we desire only comes from resting on what God has told us and looking without, upon the Lord Jesus Christ. Those wounds in His hands are very real; doubting Thomas was silenced at the sight of them. Christ sits at the right hand of God (Heb. 10:12). God is satisfied with the work of the Lord Jesus. We, too, can have every confidence in that work and hence our place before God in Christ.
We Bring God Joy
It is God’s desire to delight in us: “If the Lord delight in us . . .” (Num. 14:8). It brings Him pleasure (Psa. 147:11). We should never forget this: not only does God care about us, but a life lived for Him brings Him joy. Furthermore, the Lord’s joy in us, gives us strength: “The joy of the Lord is your strength” (Neh. 8:10). Job’s friends didn’t seem to understand this and as a result they had a miserable view of God. Eliphaz asks: “Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty, that thou art righteous? Or is it gain to Him, that thou makest thy ways perfect?” (Job 22:2-3). God most certainly did delight in Job and He found pleasure in the life he lived. “Hast thou considered My servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?” (Job 1:8). Unbeknownst to Eliphaz, Job had been the subject of a great cosmic challenge; how little and narrow our thoughts can be.
Sometimes, however, we may feel that God takes a little too much interest in us! “Have I sinned, what do I unto thee, thou Observer of men? Why hast thou set me as an object of assault for Thee, so that I am become a burden to myself?” (Job 7:20 JND). Job began to wonder why he, an insignificant mortal, was the object of God’s attention. “What is man, that Thou shouldest magnify him? And that Thou shouldest set Thine heart upon him?” (Job 7:17). There was something in Job’s life—though not the evil that his friends thought—that led God to work with Job. Unfortunately, Job lost sight of the fact that God was really and truly for him. It is because God is for us, that He doesn’t give up on us: “For, behold, I am for you, and I will turn unto you, and ye shall be tilled and sown” (Ezek. 36:9). The Psalmist displayed a better attitude; he invited God’s scrutiny: “Search me, O God, and know my heart; prove me, and know my thoughts; and see if there be any grievous way in me; and lead me in the way everlasting” (Psa. 139:23-24 JND). We have nothing to hide, and if our conscience condemns us, there is a remedy. “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9).
Eternally Secure
Many Christians accept that the blood of Jesus has cleansed them from past sins, but they live in jeopardy of sins committed subsequent to their salvation. They act as if God is ready to abandon them should they sin. We do not have to turn far from the verses already quoted to see that this is false. The Good Shepherd is not going to lose a single sheep, not one! (John 10:28). “If, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life” (Rom. 5:10). Even now the Lord lives to make intercession for us—for that is the meaning of being saved by His life (see also Heb. 7:25). “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom. 8:34). If anyone raises a condemning finger, they must answer to God Himself. Such doubts call into question the sufficiency, completeness, and perfection of the work of the Lord Jesus on the cross. It also calls into question the value that God has placed on that work.
To be sure, there are consequences to sin—it is one way to lose our confidence towards God (1 John 3:20-21). But we can’t lose our salvation; we can’t be unborn. The new life we now possess is eternal life (1 John 5:13). We should never for one moment think that God will forsake us. We have been redeemed at far too great a price. “I will never leave thee, nor forsake thee” (Heb. 13:5). In the original Greek these are strengthened negatives, “no-never leave thee. . . .” In the Lord Jesus we have an High Priest and Advocate (Heb. 4:15; 1 John 2:1). Even now He is working to keep us from failing, and He is always ready to restore us when we do. “If any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1).
How Could I Possibly be of any Use to God?
Just because we are saved, and as we learned in the first chapter, transformed, this does not mean that we cease to be who we are. God used Paul’s boldness and intellect to accomplish His ends. Daniel, of princely descent, was a tremendous civil administrator and God used him where He placed him. Peter, the natural leader, became a shepherd of the shepherds (1 Peter 5:1-4). Perhaps, however, we do not see strengths in ourselves, just weaknesses. Unquestionably, if we dwell upon them, we will be discouraged. However, we should take heart; God can use even our weakness! There are many examples of individuals in Scripture whose personalities and weaknesses we can relate to, and yet God needed each one of them: Abraham, Sarah, Isaac, Jacob, David, Jeremiah, Nehemiah, Peter, Paul, Timothy, all come to mind. In fact, I believe that it is consistent with Scripture to say, if it weren’t for their weaknesses, God could not have used these men.
We should be careful, however. It’s wrong to say, well I am what I am, to justify bad behavior (Gal. 5:19-21; James 3:14-15). Scripture makes it clear that we are to put off the old man and the works of the flesh; there is no question of that (Eph. 4:22; Col. 3:8-9). Paul could, however, say, “By the grace of God I am what I am” (1 Cor. 15:10). Prior to his conversion Paul was: “a blasphemer and persecutor, and an insolent overbearing man” (1 Tim. 1:13 JND). In distinct contrast, afterwards he could say: “for we . . . have been gentle in the midst of you, as a nurse would cherish her own children” (1 Thess. 2:7 JND). Our conduct must change with our salvation, but that doesn’t mean that we lose the unique personality that God has given us.
Timothy’s faith didn’t transform him into an outgoing, fearless, preacher. Had this been so, Paul would have had no need to write: “remembering thy tears . . . calling to mind the unfeigned faith which has been in thee . . . for which cause I put thee in mind to rekindle the gift of God which is in thee” (2 Tim. 1:4-6). If we walked with a limp before we were saved, we will walk with a limp after we are saved. I do not wish to limit God’s power to heal if He so chooses—both physical and mental ailments—however, He may also decide that His purposes are furthered by not healing us. The Apostle Paul had to learn this. “This thing I besought the Lord thrice, that it might depart from me. And He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. . . . For when I am weak, then am I strong” (2 Cor. 12:8-10).
Timothy was not only timid; he was also sickly. “Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities” (1 Tim. 5:23). However, whereas we are always ready to excuse a fellow believer for their physical limitations, when it comes to mental or emotional ones, we are not so generous. Clearly, they’re not trusting God! Despite this, things are not so nearly cut and dried. Not every mental or emotional weakness is a spiritual one. Invariably there is a mix of both. It doesn’t matter the weakness, Satan will seek to exploit it—yes, even our physical limitations. We need to be on our guard against this.
It was Timothy’s unique qualities that made him such a great asset to the Apostle. We find another hint as to Timothy’s personality in Paul’s letter to the Philippians. “I hope in the Lord Jesus to send Timotheus to you shortly, that I also may be refreshed, knowing how ye get on. For I have no one like-minded who will care with genuine feeling how ye get on” (Phil. 2:19-20 JND). The word for care could have been translated, be anxious for. In the hand of God, Timothy’s sensitive nature was a very useful trait.
James writes concerning Elijah: “Elias was a man subject to like passions as we are” (James 5:17). It would be a mistake to suppose these men of faith were superhuman. The mighty Elijah, who alone withstood the prophets of Baal, became very despondent—we would probably say that he was depressed. “Elijah . . . went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers” (1 Kings 19:4). I don’t go so far as to suggest that Elijah was suicidal. Nevertheless, he felt so useless that he asked God to end his life.
The root of Elijah’s problem may be found in the expression “I am not better than my fathers” (1 Kings 19:4). Really! Is that how we measure ourselves? Earlier, when he confronted the wicked prophets of Baal, he said, “I, even I only, remain a prophet of the Lord” (1 Kings 18:22). We know this wasn’t true; in chapter 20 God speaks through another, though nameless, prophet. Furthermore, Elijah would learn that there were 7000, albeit a silent remnant, who had never bowed down to Baal. When our thoughts turn inward, we put ourselves on dangerous ground. Like Elijah, we may begin on a spiritual mountaintop, but when we forget the source of our strength and grow confident in our own abilities and importance, things quickly unravel. In fact, it is quite possible for things to reach a point where God can no longer use us. This is very serious; God’s work will still get done, but maybe it can no longer be through us. In Elijah’s case, he was sent to anoint Elisha as a prophet in his stead (1 Kings 19:16). Did God just discard Elijah after that? No, not at all! His tenure on earth was nearly over, and his ministry was almost done, but I believe Elijah had learned an important lesson. God does not always act through great, outward displays of power which make the servant of God look good. Sometimes it’s just a soft, gentle voice (1 Kings 19:12 JND). In the end God took Elijah up to heaven in a whirlwind in the presence of a chariot and horses of fire (2 Kings 2). He never did die though he had requested it! Extraordinary! We just have to be amazed at the ways of God.
Abraham failed through the fear of man, and yet, he is the father of the faithful. “Abraham . . . sojourned in Gerar. And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah. . . . Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife’s sake” (Gen. 20:1-2,11). While the fear of man is a snare (Prov. 29:25), fear itself is not a bad trait. A healthy dose of fear prevents us from doing foolish things; furthermore, it causes us to lean upon God rather than our own abilities.
Timidity, depression, fearfulness, these are all things that make us who we are. We should not expect God to necessarily remove them when we are saved. Instead, these weaknesses can become a source of strength in His hands. We may never be the preacher that Paul was, but this doesn’t limit our usefulness; we need to yield ourselves to God and allow Him to work through us. Though I have used Paul as an example of boldness, he was frequently in extreme circumstances and it was through these experiences that he learned practically, “I have strength for all things in Him that gives me power” (Phil. 4:13 JnD). There are many different ways that God can use one who is willing to give themselves, weakness and all, over to Him. We are, however, all too willing to make excuses.
Looking unto Jesus
So far our focus has been largely on ourselves; does God care about me? How could I be of use to God? It’s good to have a clear answer as to these things, but to dwell on them is not reflective of a mature relationship, spiritual or otherwise. When our thoughts remain inward, our view of things becomes distorted. It is good to remind ourselves that we are not the center of God’s counsel. Christ Jesus, the Son of God, is at the center of all His thoughts and purposes. “According to the eternal purpose which He purposed in Christ Jesus our Lord” (Eph. 3:11). This does not detract from what we’ve been considering, but it does correct our perspective. If we want our lives to have meaning, it’s not going to be by introspection. Fulfillment comes when our focus is on the Lord. “Looking unto Jesus the author and finisher of our faith” (Heb. 12:2). If we understand how He views us and the price He has paid for us, all doubts as to self will be put in their proper place.
Before leaving this subject, however, we should note that the church forms an important part of the counsel of God. Counsel that had its origin long before the foundation of the world! “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love: having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the beloved” (Eph. 1:3-6). The millions, which I noted at the beginning of this chapter, are to the praise of the glory of the grace of God. This should bring us joy also, and it should motivate us in our service to God. When Christ returns to this earth at His appearing, we will be displayed with Him. It will be a display of glory that this world has never before seen—a glory which we, as the bride of Christ, have a special part in “When He shall come to be glorified in His saints” (2 Thess. 1:10; see also Rom. 8:17). Does God care about us? You can be sure He does.
Things to Consider
God has a very personal interest in each one of us; He so loved us that He sent His Son to die for us.
We can only know God’s thoughts toward us if we read His Word.
It is God’s desire that He might delight in us.
The Lord Jesus is our High Priest to keep us from falling and our Advocate to restore us when we do.
God’s strength is made perfect in our weaknesses.
Christ Jesus—not us—forms the center of God’s thoughts.
The correct perspective on life is only had by looking to Jesus.
Christian Worship
Introduction
“The Father seeketh such to worship Him” (John 4:23). Yes, God seeks worshipers. He desires worship even over service. Unfortunately, Christendom has, by and large, managed to make worship about us. We go to church (to use the common expression) to get; giving is secondary. We go to experience a spiritual high. We go to be fed so that we might thank and praise God in return. Worship, however, is not about us nor is it in any way directed to us. We are here on this earth to bring glory to God. Although this should be true of all aspects of our lives, worship is the first means whereby we honor God.
Worship is expressed to the Father; its grand subject is the Lord Jesus Christ. It is the proper response of every believer’s heart, under the power of the Holy Spirit, when he or she is occupied with the glories of the Father and the Son. When we think of God the Father and His Son, Jesus Christ, those distinctive attributes that are displayed in infinite perfection in each, our hearts will overflow with worship, praise, and thanksgiving.
When the Apostle Paul penned the final words of the 11th chapter of Romans—“God hath concluded them all in unbelief, that He might have mercy upon all” (Rom. 11:32)—his heart burst forth. I can picture him looking down at the words just written and recognizing that all blessing toward man rests upon the sovereign grace of God. Everything, absolutely everything, is centered in God: His love, His mercy, His grace—it’s all about Him. “For of Him, and through Him, and to Him, are all things: to whom be glory forever. Amen” (Rom. 11:36). Paul could not contain himself and he closes the portion with a doxology praising and worshiping God.
In Spirit and in Truth
“The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. God is a Spirit: and they that worship Him must worship Him in spirit and in truth” (John 4:23-24). Several characteristics of Christian worship are brought out in this simple verse, but before we consider them, it is helpful to familiarize ourselves with the story behind the verse.
A poor, despised woman of Samaria encountered Jesus on a hot, dry day by a well. He made a simple request of her, “Give Me to drink” (John 4:7). For a Jew to ask such a thing of a Samaritan was out of character, and the woman was quite taken aback. The Samaritans were not a part of Israel. They were a mixed race of people sent to settle Samaria (Northern Israel) after it was conquered by the Assyrians in 721 BC. This was a common practice in that day. Large groups of refugees, from disparate peoples, were sent to settle a country by the victorious ruler. With their societal fabric destroyed, these settlers were more occupied with survival than rebellion. Naturally, they brought with them their religions and false gods, which they then mingled with local beliefs and customs. In light of this, it makes perfect sense when we read: “They feared Jehovah, and served their own gods after the manner of the nations, whence they had been carried away” (2 Kings 17:33 JnD). This was the religion of the Samaritans.
One can understand why there was such animosity between the Jews and the Samaritans. The Samaritan system of worship paralleled that of the Jews, but as Satan frequently does, it was a false system mingled with just enough truth to deceive those that practiced it. The Samaritans had their own copy of the Pentateuch (Genesis to Deuteronomy), and they had their own center for worship—not Jerusalem, but on Mount Gerizim. It should come as no surprise to find that the Samaritan Pentateuch supported this false teaching. Again, throughout history we see false texts being constructed from Biblical texts to support a false religion.
As soon as the Lord’s talk with the Samaritan woman got a little close to the heart—for we discover that her lifestyle was anything but moral—she became religious. Talk to someone about God, and we’ll quickly hear how many Bibles they own! This woman was not ignorant; she seemed well acquainted with the differences between the beliefs of the Jews and Samaritans. “Our fathers worshipped in this mountain; and Ye say, that in Jerusalem is the place where men ought to worship” (John 4:20). There’s nothing like a little controversy to move the subject away from those things that hit too close to home!
Her diversion, however, was quite transparent to the Lord. Rather than immediately correcting her, however, Jesus replies: “Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father” (John 4:21). What a remarkable thing to say. Who could imagine this woman worshiping anywhere, let alone in the intimacy of the knowledge of God as Father? Of course, a great change had to come over her for this to be true. But the Lord didn’t despise this poor, empty woman—a good, practical lesson for us. On the other hand, the Lord didn’t ignore what the Samaritan woman said either. Did it matter where the Jews and Samaritans worshiped? It most certainly did. He speaks quite plainly: “Ye worship ye know not what” (John 4:22). Their religious system was based on lies. The Jews, on the other hand, had a true revelation from God. Having been redeemed out of Egypt they were brought into a relationship with God as Jehovah. Their worship was according to the order established by Jehovah Himself. It was very much suited to the relationship into which they had been brought.
However, the Lord not only points out the differences between the worship of the Samaritan and the Jews, He also contrasts the latter with that which would supersede it—Christianity. For the hour was coming when true worshipers would no longer worship at Jerusalem in a ceremonial way, but rather: “true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. God is a Spirit: and they that worship Him must worship Him in spirit and in truth” (John 4:23-24).
Contrasted With Judaism
There are four distinct differences between worship in the Old Testament under the Jewish economy and Christian worship:
Under the Mosaic Law, worship was centered at Jerusalem. Christ is the center of Christian worship, not a physical location (Heb. 13:10-15).
Israel worshiped Jehovah; we worship God as Father.
Worship under the law was ceremonial. Christian worship is according to the true nature of God—God is a Spirit—and in the power of communion which the Holy Spirit alone can give.
We are to worship in truth, in other words, according to the revelation God has given us of Himself through the Son. The revelation that we have in Christ is perfect and far exceeds the incomplete revelation of previous dispensations.
Jewish worship was very much suited to a nation based on natural birth with earthly aspirations. In contrast, Christian worship is suited to a people born of God, indwelt by the Holy Spirit, and united to Christ in heaven. Christian worship does not involve sacrifice or ceremony; it does not have musical instruments and dancing, and there is neither temple nor priestly order to administer sacraments. The Old Testament saints did not have the assurance of sins forgiven; as Christians, we do. For an Israelite, there was a great distance between man and Jehovah, bridged only, in part, by the priests.
Everything in Christianity is based on the perfect and complete work of Christ at Calvary and is ordered according to the new relationship into which we have been brought. As Christians we are brought into the conscious relationship with God as sons through the Holy Spirit (Rom. 8:16). It is the cry of the Holy Spirit, and the proper language of the Christian, to say Abba, Father (Rom. 8:15; Gal. 4:6).
Sacrifice formed an important part of worship under the law; it was the only ground whereby one had any approach unto God. On the other hand, we can approach God with boldness, though not presumption, by the blood of Jesus. “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Heb. 10:19-22). Christ has offered Himself once and is now forever set down at the right hand of God (Heb. 10:10-12).
Unfortunately, Christendom has borrowed from Judaism and, worse yet, even paganism: priests, temples, altars, ceremonies, psalms, feasts, and so forth. Like the Samaritan system, these things have been incorporated into so-called Christian worship. Not one of these things has enhanced our worship nor have they brought us closer to God. Contrariwise, they have detracted from the true character of worship and have set us at a distance from God. If our worship is to be in spirit and truth as the Father requires, it cannot be according to a system of our own imagination. When man devises, it is always to the loss of what God has provided.
Characteristics
While contrasts are helpful, without them, our eye could not discern detail or depths as well as it does—we need to focus on that which is positive: those things which should characterize true Christian worship as found in the Word of God.
Led by the Spirit of God
One of those blessings unique to Christianity is the indwelling of the Holy Spirit. When Paul wrote to the Philippians he said: “We are the circumcision, who worship by the Spirit of God, and boast in Christ Jesus, and do not trust in flesh” (Phil. 3:3 JND). Christian worship is to be led by the Spirit of God—not a pastor, worship leader, or any other aide. No substitutes will do! To do so would limit the liberty of the Holy Spirit to act. “Quench not the Spirit” (1 Thess. 5:19). Consequently, to pre-plan the content of a worship meeting—what hymns are to be sung, who will pray, and so forth—is contrary to Spirit-led worship. But then again, pandemonium will not be the result either. Worship is not merely the contribution of various individuals according to their own thoughts and exercises. Worship led by the Holy Spirit will be collective and harmonious. Anything, whether it is the long prayer of a brother or the singing of a sister, which gives them undue place before their brethren in worship, is inconsistent with Spirit-led worship. As a result, there may well be silences as there is a patient waiting on the Holy Spirit to lead. To say that worship is Spirit-led is not a license to worship as we please; this is false spirituality. Having individuals shouting out, interrupting each other, bursting forth with a song, is also contrary to the Word of God. “The spirits of the prophets are subject to the prophets” (1 Cor. 14:32). One would rightly wonder what spirit is at work when there is such disorder in the assembly (1 Cor. 14:40).
The Remembrance of the Lord
The remembrance of the Lord is central to Christian worship. To worship without mentioning Christ’s death would be an extraordinary thing; and to be occupied in worship with His death without the Lord’s Supper would be strange indeed. “The Lord Jesus the same night in which He was betrayed took bread: and when He had given thanks, He brake it, and said, Take, eat: this is My body, which is broken for you: this do in remembrance of Me. After the same manner also He took the cup, when He had supped, saying, This cup is the new testament in My blood: this do ye, as oft as ye drink it, in remembrance of Me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till He come” (1 Cor. 11:23-26). In the Breaking of Bread we exalt and honor Christ in His death, and, in so doing, we bring glory to the Father.
When we gather around the Lord Jesus Christ, at His Table and as members of the body of Christ, it is to show forth His death (1 Cor. 10:15-22; 1 Cor. 11:26). This is quite different from remembering Him as if we had forgotten Him. The remembrance of the Lord is not about reminding ourselves of what the Lord has done. It’s in remembrance of Him—it’s a memorial. November the 11th is known in many countries as Remembrance Day. It is a day set aside to honor those soldiers who gave their lives for their country. We honor the lives of these men because we remember them, not because we’ve forgotten.
Note carefully that the Scriptures say, “ye do show” (1 Cor. 11:26). It is collective—ye is plural. There is a modern trend which views worship as individual. While we do have examples of individuals in the Bible who fell down and worshiped, in its fullest sense worship is collective. In heaven we will collectively fall down before the Lamb to offer up our praise and worship (Rev. 5:8-9).
A Spiritual Altar for Spiritual Sacrifices
In Christianity there isn’t a physical altar or temple, and yet we read: “We have an altar, whereof they have no right to eat which serve the tabernacle” (Heb. 13:10). The distinction made between that which belonged to Israel and Christianity gives us the character of the altar spoken of. Our altar is a spiritual one upon which spiritual sacrifices are offered. “By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name. But to do good and to communicate forget not: for with such sacrifices God is well pleased” (Heb. 13:15-16). Peter also writes: “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Pet. 2:5).
It is good to remind ourselves that the word church in Scripture never refers to a building but always believers. “Then tidings of these things came unto the ears of the church which was in Jerusalem” (Acts 11:22). Buildings don’t have ears! The church of God—also called the body of Christ—is composed of all true believers of this present dispensation (Eph. 1:22-23). We also read of local churches. In the apostles’ day these consisted of the believers at a locality—for example: “the church which was in Jerusalem”; “the churches of Galatia”; “the church of God which is at Corinth” (Acts 11:22; Gal. 1:2; 1 Cor. 1:2). Unfortunately, one must say in the apostles’ day because churches today are not expressive of the Body of Christ. Congregations are formed around leaders, teachers, charters, objectives, and every other principle except the one laid out in the Word of God. Scripture does not call such gatherings churches; they are identified as sectarian divisions (1 Cor. 1:12-13; 11:18-19).
We must also recognize from Scripture that the local church is not simply a gathering of believers. The two or three in Matthew 18:16 are distinguished from the church; the two or three “gathered together in My name” (Matt. 18:16-17,20). To be gathered together in the Name of the Lord Jesus Christ is an act of the Spirit of God. The Lord has given us the promise of His presence when we are so gathered: “there am I in the midst of them” (Matt. 18:20). It is not because Christ comes to us, but because we are gathered to Him. “Let us go forth therefore unto Him without the camp, bearing His reproach” (Heb. 13:10, 13). It is not a position of glory but one of reproach.
Sadly, the promise of the Lord’s presence has been reduced to a meaningless expression. It has become man’s endorsement of that which he creates. The Lord is given little honor and no authority in the assembly. If we truly recognized that the Lord Jesus is present when we are gathered together unto His Name, then what carefulness, what reverence, and what worship it would produce! Christ is the center of our worship, both as our gathering point and also as our object.
It’s Not About Us
God seeks worship over ministry. This is not something new to this dispensation. The book of Leviticus, with its detailed description of worship under the law, comes before the book of Numbers which takes up the subject of service. In worship man speaks to God, whereas in ministry God uses His servant to address the needs of man. When the disciples rebuked Mary for wasting the ointment on Jesus—an act of worship—the Lord’s reply was: “Let her alone: against the day of My burying hath she kept this. For the poor always ye have with you; but Me ye have not always” (John 12:7-8). Did the Lord not care about the poor? Most certainly He did. One cannot read the gospels and come to any other conclusion. Paul wrote to the Galatians: “They would that we should remember the poor; the same which I also was forward to do” (Gal. 2:10). And yet, worship must take precedence, even over our service to the poor. In fact, we cannot possibly be rightly motivated to serve the poor unless Christ first of all fills our heart. To divorce service from Christ is to make it an entirely human endeavor.
When we worship we should be careful not to be occupied with ourselves. Under the law, the sacrifices brought year after year were constant reminders of sin. “In those sacrifices there is a remembrance again made of sins every year” (Heb. 10:3). Christian worship, on the other hand, rests upon the full knowledge of sins forgiven. To focus on our old, fallen nature and what we have been saved out of, or our present failures, or, for that matter, anything that brings us into the picture, detracts from worship.
Sometimes we may feel that if we understood our utter depravity a little better, then we would understand the greatness of God’s love a little better. It is important to see that “in my flesh, dwelleth no good thing” (Rom. 7:18), else pride and flesh will display itself in worship. But we also need to recognize that we can never understand the love of God by looking within or at this world around us. We must look to God Himself, “for God is love” (1 John 4:8). And the greatest expression of that love was when He sent His Son to die: “Hereby we have known love, because He has laid down His life for us” (1 John 3:16 JND). It is this alone that will produce a response in our hearts: “We love because He has first loved us” (1 John 4:19 JND).
To repeat: self-contemplation will not produce worship; we must be occupied with the Father and the Son. We worship because of our blessings, not to celebrate them. Our worship should be focused on the Deliverer and less so our deliverance. Remember, the work that the Lord Jesus accomplished on our behalf pales in comparison to His work of propitiation. In the latter, Christ fully vindicated the holy and righteous character of God and brought untold glory to His name.
When a man loves a girl, she completely fills his thoughts—it’s less about what she does for him (and certainly not what he does for her), rather it’s all about her! Her beauty, the lilt of her voice, the expression of her face, her eyes! Reverently speaking, have we ever looked upon God in this way, or is He some distant, dark, brooding figure? If so, then we don’t know the love of God, and we are not in a good place to worship. Worship rises up to God Himself, and the heart loses itself in the contemplation of His excellencies.
If we don’t spend time in the presence of God during the week, in the quietness of meditation, resting in the beauty of His love, we’re not going to have much to offer up in worship come Lord’s Day. When we begin to see the true character of worship, it completely changes the way we view it. There is a reverence due His holy and awe-inspiring presence.
Does It Matter?
Earlier we considered this verse: “They that worship Him must worship Him in spirit and in truth” (John 4:24). It’s not a question of should but must. We cannot label that which we offer up to the Lord as worship if it’s not in spirit and in truth. I recently came across a definition that described “anything that brings pleasure to God” as worship. This is not true. Worship is a distinct act. Abraham and Isaac went to Mount Moriah to worship. His step of obedience and faith was certainly pleasing to God (as James 2 proves), but in itself it was not worship. Abraham went to worship. In the time of Malachi the prophet, the priests were offering sacrifices that were blind, lame, and sick. They had become indifferent to the honor due to God—and yet they called it worship. I fear that we live in a similar day.
In Christendom there has been a movement away from formal worship. Just recently I saw a bumper sticker that read, “Nature is my Church.” There is the attitude that we can worship God anywhere, anyhow. If sitting on a mountain top enjoying the grandeur of God’s creation produces awe, this, we are told, is worship. I would, however, suggest that this is little more than doing that which brings pleasure to self under the guise of so-called worship. Is this what God has asked of us? What does Scripture say? “Let us draw near with a true heart in full assurance of faith. . . . Not forsaking the assembling of ourselves together, as the manner of some is” (Heb. 10:22,25). And, while there is nothing wrong with acknowledging God as Creator in our worship, if this is the sole extent of our enjoyment of God, then we do not understand the relationship into which we have been brought. Furthermore, it ignores the effect of sin, leaves the Lord Jesus and the cross out of the picture, and, in effect, takes us back to the Garden of Eden.
Things to Consider
Worship is expressed to the Father according to the relationship into which we have been brought; its grand subject is the Lord Jesus Christ.
The remembrance of the Lord Jesus in His death is central to Christian worship.
We worship in spirit without the trappings of an earthly religion.
The Spirit of God should be given place to lead; worship is not the collective expression of individual sentiments.
If we have truly been gathered together unto the name of the Lord Jesus Christ, we have the promise of His presence in the midst.
In worship we should be more occupied with the excellencies of the Father and our Lord Jesus Christ than with our deliverance and blessings.
Ministry is not worship.
Doctrine: Is It Important?
Doctrine Divides the Truth from Lies
In English, the words doctrine and teaching do not appear to be close relatives, but in the Greek they are siblings. What do we teach? Doctrine! “Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers” (Titus 1:9).
Doctrine is not popular. “Doctrine divides Christians” is a common perception. And, in a certain sense, it does. But has anything changed? “There was a division therefore again among the Jews for these sayings” (John 10:19). We might rightly conclude that the Lord’s words were divisive. There were no fence sitters in that day; try as you might, ultimately you had to come down either for Jesus or against Him. “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division” (Luke 12:51). In case I should be accused of advocating division, let me be clear, the Lord never caused division for the sake of division. Unfortunately, we cannot always say the same with respect to the handling of doctrine in Christendom.
Should the blame, however, lie at the feet of doctrine? In Romans 7 the law becomes the scapegoat for sin. “I had not known sin, but by the law” (Rom. 7:7). “What shall we say then? Is the law sin? Far be the thought” (Rom. 7:7 JND). The Apostle counters this line of reasoning in the strongest manner; far be the thought. Just because the law exposes and even provokes sin, we cannot accuse it of being at fault—it is we who are. Similarly, to blame doctrine for division is equally misguided.
The first wholesale division in Christendom was over the teachings of a man by the name of Arius. Arius taught that the Son of God was subordinate to the Father and that He was a created being. This teaching is blasphemous. We owe a debt of gratitude to Athanasius and those who stood with him against Arius. They upheld the truth concerning the doctrine of the Trinity, despite the fact that it resulted in the first major division within Christendom. To have given up this critical doctrine to avoid division would have meant giving up Christianity itself.
The Word was God
It is not possible to separate the Lord Jesus from His words. “Who art Thou? And Jesus said to them, Altogether that which I also say to you” (John 8:25 JND). The Lord was truly who He said He was, but more than this, everything He said was reflective of the One He was, the Holy Son of God. We cannot have Jesus and reject His doctrine. He was the Word incarnate (John 1:14).
The mark of a true disciple is one that continues in the Lord’s words. “Then said Jesus to those Jews which believed on Him, if ye continue in My word, then are ye My disciples indeed; and ye shall know the truth, and the truth shall make you free” (John 8:31-32). The Apostle John takes up this again in his first letter. The mark of one who is a young man spiritually is: “The word of God abideth in you, and ye have overcome the wicked one” (1 John 2:14). To continue or abide in the Word is to have it live within us. We cannot overcome the wicked one unless we have the Word abiding in us. Being able to quote verses is good; to live by them is far better.
Just as we cannot separate Jesus from His words neither can we separate His words from His person. We cannot receive the teaching found in the gospels without also receiving the Lord Jesus as the Son of God. It is the truth in Jesus that sets us free—His words have no power outside of who He is (John 8:36). It is important to get a hold of this. Though I wish to emphasize the importance of sound doctrine, doctrine alone will not keep us. It cannot be held separate from the person of the Lord Jesus Christ.
Finally, we should never forget what the psalmist wrote concerning Jehovah God, “Thou hast magnified Thy word above all Thy name” (Psa. 138:2). The Word of God has always been fair game for the world to attack. Unfortunately, this has spilled over into Christianity with Higher Criticism and all its more modern disciplines. To reject the Word of God is to reject God Himself.
Sound Teaching
Concerning the early Christians, we read: “they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). Doctrine heads this list. Earlier I gave what the Apostle Paul wrote to Titus. He also instructed Timothy, his young protégé: “If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.” “Till I come, give attendance to reading, to exhortation, to doctrine.” “Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Tim. 4:6,13,15-16).
In his second letter to Timothy, Paul’s instructions go further. Not only was Timothy to be on the ground of sound teaching himself, he was to instruct others so they could pass along the doctrine: “the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:2). In the same book Paul further encourages Timothy: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim. 2:15). “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works” (2 Tim. 3:16-17). Finally, there is a warning: “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables” (2 Tim. 4:3-4).
Doctrine Shapes our Behavior
I think it fair to say that doctrine is often perceived as less important than the things we do. The perception is that ultimately the doctrine we hold will be of little consequence. Certainly the Bible says: “We must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10). But are the things we do really independent of the doctrine we hold?
Doctrine shapes our behavior; it ultimately determines the things we do. I trust that we each want to be “complete, fully fitted to every good work” (2 Tim. 3:17 JND). But unless we’ve been properly instructed, how can we be faithful servants? Who would hire an unlearned and unskilled tradesman? No one knowingly would. We like to show off our good works (Matt. 5:16), but unless we have spiritual intelligence in the things we do, our works will only serve to bring glory to ourselves and not to God.
Throughout the history of Christianity we can find many examples of individuals who, quite sincerely, sought to do the work of God. Too often, however, their attempts were marred because of faulty doctrine. Ulrich Zwingli took up arms against his Roman Catholic foe because he failed to recognize the distinction between Israel and the church; the battles we fight as Christians are spiritual and not earthly (Eph. 6:12; John 18:36). In many respects the reformation became a political movement; once again, there was a failure to recognize that Christendom is not an earthly federation. A similar case can be made against the so-called gospel of prosperity. It is true that God blessed faithful men of old, such as Job, with earthly possessions. As Christians, however, we look for a heavenly inheritance, not an earthly one (1 Pet. 1:4). If riches are the evidence of God’s blessing, then clearly Peter, Paul, and the other apostles were failures. A social gospel, on the other hand, abandons the truth in favor of good works.
With the Corinthians we see how bad doctrine led to bad morals, or, perhaps, how they created a doctrine to suit their morals. Regardless, the two—morals and doctrine—go hand in hand. Paul’s letter to the Corinthians concludes with the most extraordinary defense of the bodily resurrection of the Lord Jesus (1 Cor. 15). This should leave us completely astonished. By 59 AD this most central of Christian doctrines had already been given up by some! And why? If there is no resurrection, then, “Let us eat and drink, for tomorrow we die” (1 Cor. 15:32). Or as the rich man said: “eat, drink, and be merry” (Luke 12:19). Live it up, for this is it!
The doctrine we hold will determine our world view; it will shape the way we interact with this world and it will determine our objective and purpose in life.
Standing for the Truth
Bad teachings made an early entrance into Christendom, and Paul had to direct Timothy to remain at Ephesus, “that thou mightest charge some that they teach no other doctrine, neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do” (1 Tim. 1:3-4). The truth is our first line of defense. If we’re not sure what God has said, Satan can pretend to tell us what He has said—just as he did with Eve. “Yea, hath God said” (Gen. 3:1). The first component of the Christian’s armor is, therefore, the girdle of truth. “Having your loins girt about with truth” (Eph. 6:14). Without a girdle our tunics flap about in the breeze and we allow ourselves to be entangled in every new (or old) innovation that presents itself—and there is no lack of them. The bottom line—we are unfit for battle.
The truth is of such importance that Jude says: “Earnestly contend for the faith which was once delivered unto the saints” (Jude 3). In this context the faith refers to the truth that we find in our Bibles and which, I trust, we have been taught. Throw this out, or dilute it with human philosophy, and of what good is it? It’s worthless; it cannot save; it will not sustain. The original Greek word for contend contains the root from which we derive our English word, agonize. In the original language it describes a struggle, such as when one is pursuing a prize against an adversary. Jude uses an intensive form of the verb. In no way does it mean to be contentious or quarrelsome. “The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose” (2 Tim. 2:24-25). Elsewhere we read that we are to speak the truth in love (Eph. 4:15). Titus was instructed on the one hand to encourage with sound teaching, and on the other, refute those who would oppose it (Titus 1:9).
The truth is going to be attacked, weakened, redefined, and given up. It is important that we individually take a stand in our own lives. As the saying goes, if we stand for nothing, we will fall for anything. Martin Luther, in his defense before the German Diet (legislature), closed with these famous words, “I am bound by the scriptures I have quoted and my conscience is captive to the Word of God. I cannot and will not retract, for it is unsafe for a Christian to speak against his conscience. Here I stand; I can do no other; may God help me. Amen.” “Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand” (Eph. 6:13).
It is widely taught that God has given us various natural abilities that we should use for Him, and, when the Lord returns, we look forward to Him saying: “Well done, thou good and faithful servant” (Matt. 25:21). Firstly, we should not confuse gift and ability. Natural ability does not infer a God-given gift, though gift is given according to ability (Matt. 25:15). Secondly, gift is a means and not an end in itself. So when the Lord returns, what will He commend us for? Will it be for making much of gift? Will it be for excelling in our ability? I don’t think so. It will be for making full use of the deposit entrusted to us. “O Timotheus, keep the entrusted deposit, avoiding profane, vain babblings, and oppositions of false-named knowledge, of which some having made profession, have missed the faith. Grace be with thee” (1 Tim. 6:20-21 JnD). We have been entrusted with the truth of Christianity; are we furthering it or are we weakening it?
Grounded in the Truth
In Paul’s second letter to Timothy he gives us the two ways by which we are to become grounded in the truth: “Continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works” (2 Tim. 3:14-17).
Searching the Scriptures
Our first source for sound teaching must be the Word of God. Not only is it the original text, it is divinely inspired. The further we are removed from an original source, the more tainted it becomes by the thoughts of the interpreter. This is true of history, and it is especially true of the Bible.
The Bible has been under attack since its inception. Whether it’s undermining those books which form the canon of Scripture, or the supposed discovery of new manuscripts which would call into question the received text, its legitimacy is constantly questioned. Skepticism concerning the Word of God is on the rise. From 2011 to 2013 the percentage of individuals in the USA who believe that the Bible is just another book of teachings written by men that contains stories and advice has doubled from 10% to near 20%.
The Word of God, however, is living. It is like no other writing and is more than capable of standing on its own merit: “The word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb. 4:12). Carry a copy of any other religious text through a college campus, and little will be said; carry a Bible and the results will be quite different. The Bible speaks to the conscience. For this reason the world hates it. Even Christians can be reluctant to read it. It’s much easier to turn to the latest Christian best seller than to read the Word of God. It may encourage, even challenge, but if it’s a best seller, it won’t speak to the conscience.
The Bible is the “sincere milk of the word” (1 Pet. 2:2). Too often it is treated as too difficult—that it is strong meat only for those who are full-grown. This begs the question: How did those Christians become full grown? Yes, Scripture does contain strong meat, but we also find in it the milk which every new-born Christian desperately needs for normal growth (Heb. 5:12-14). Great advances have been made in infant formulas, but still, the best milk for a baby is its mother’s. Likewise, we can seek to simplify the Bible, to expound upon it, but nothing feeds like the pure Word of God.
Many subjects are much more difficult to understand than the Bible—calculus, quantum mechanics, biochemistry, or choose the one you failed in high school or college! It’s not a question of difficulty, but rather, one of our own dullness. We just don’t get it. Whether or not we understand what we read depends a good deal upon the state of our soul: “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor. 2:14). However, as this verse intimates, we have not been left without a guide. We are really without excuse. “Howbeit when He, the Spirit of truth, is come, He will guide you into all truth” (John 16:13). The Spirit of God takes the Word of God and makes it good to us. Not all at once, but certainly as we need it.
“These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so” (Acts 17:11). Just as the Bereans searched the Scriptures daily, so we, too, must make it our regular habit. It is best to find a time of day when the mind is sharp and uncluttered from the cares of the world, and use it to read, study, and meditate on the Word of God. Only 20% of Americans read their Bible at least four times a week; in contrast, 88% of households own a Bible. A Bible on a shelf does nothing but collect dust.
Ministry
Some Christians believe that written ministry is largely superfluous. After all, we have the Word of God and the Holy Spirit to guide us. But is this the example we find in Scripture? Is this the conclusion that the Spirit of God would lead us to?
Timothy was instructed to teach faithful men so they could teach others (2 Tim. 2:2). One of the gifts of the Spirit is teaching; another, exhortation. We cannot expect to understand the Word of God when we neglect the ministry that God has given to the church. When Christ ascended up to heaven He gave gifts to the church; He did not leave us without resource during His absence. “He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Eph. 4:11-12).
To reject faithful ministry is to despise the gifts which Christ has given. It is pride to imagine ourselves wiser than those faithful men who have preceded us, and it will be to our loss or worse. Remember that strong meat I spoke of? Hear what Peter says: “Even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction” (2 Pet. 3:15-16). It is wisdom to use the helps that we have been given to shed light on those things we struggle to understand. When we are too proud to seek help, then we put ourselves in real danger of coming to our own conclusions quite apart from the power of the Holy Spirit.
As with everything committed to man, there has been a failure in upholding the truth of God. For two thousand years men have been piling wood, hay, and stubble onto that edifice that has become Christendom (1 Cor. 3:12). Paul warned multiple times of false teachers. “Some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy” (1 Tim. 4:1-2). “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts. 20:29-30). “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables” (2 Tim. 4:3-4).
It is essential that we know something about the men whose writings we read or listen to. Paul qualified his instruction to Timothy with: “Knowing of whom thou hast learned them” (2 Tim. 3:14). The Apostle John also impressed upon his readers: “believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). As a general rule of thumb, sound ministry will always exalt Christ; that which is false will make much of man. In Hebrews the writer says: “Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation” (Heb. 13:7). The closing phrase could be translated, “considering the outcome of their behavior.” We should be aware of both the doctrine the teacher holds and also the character of the life he lives. As we have already observed the two go hand in hand.
Things to Consider
Doctrine divides truth from lies.
Doctrine determines our world view; alternatively, we shape our doctrine to suit the view we desire.
God has entrusted us with a deposit of truth; what are we doing with it?
It is only by reading the Word of God, meditating on it, and using the helps that God has given His church, that we will be grounded in the truth.
It is important to know something of the doctrine and life of the authors whose writings we read or listen to.
The degree to which we understand the Word of God is going to depend on our state of soul.
Christian Fellowship
Introduction
“Let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Heb. 10:24-25). God never intended for us, as believers, to live out our lives in isolation—or even, for that matter, as independent bodies of Christians.
The word fellowship, in itself, means to have in common, or to be found in association with. In a Biblical context, however, that which is had in common, or held in association, is all important. Christian fellowship is not simply a community of believers. People are fond of forming associations around interests or activities. In this way they can share their enthusiasm and learn from one another. Our fellowship together as Christians should certainly reflect something of this—we are to exhort one another—but, that being said, Christian fellowship goes beyond a shared interest.
God intended for us as believers to collectively give expression to the oneness that is ours in the Father and the Son. In John’s Gospel we read: “that they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us: that the world may believe that Thou hast sent Me” (John 17:21). Our fellowship together is not simply about a benefit to ourselves; it is to the glory of God and should be a testimony to this world. While this will have its full expression when we appear with Christ, nevertheless, something of it should characterize Christian fellowship even now.
In John’s first letter we read: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (for the Life was manifested, and we have seen it, and bear witness, and shew unto you that Eternal Life, which was with the Father, and was manifested unto us); that which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ” (1 John 1:1-3). Eternal life has not been presented to us as a mere abstract doctrine. We see the living expression of it in the life of the Lord Jesus, and as Christians, we now possess this same life. “These things have I written to you that ye may know that ye have eternal life who believe on the name of the Son of God” (1 John 5:13 JnD). In his Gospel, John gives us eternal life manifest in the life of Jesus; his first Epistle addresses itself to the display of that life in the believer. It is a life which brings us into fellowship with one other and with the Father and His son, Jesus Christ. This is a fellowship that goes beyond the bonds of a common belief. It’s a shared life with shared desires, and it is a life that connects us with the Father and the Son. It would be an odd thing indeed to encounter another Christian who was reluctant to speak of the Lord Jesus Christ. This is a fellowship that we should be able to share with any child of God.
Christ: the Center of Christian Fellowship
When the 3000 responded to the preaching of Peter in Acts chapter two, we find them first submitting to baptism. Although baptism is widely recognized as identification with the death of Christ, it is important to see that it also separates us from our former associations. Peter told them to “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins” (Acts 2:38), for in so doing, they would save themselves “from this untoward generation” (Acts 2:40). This fact is not lost upon the various religions of this world; for them Christian baptism is apostasy. For the 3000 there was a clear and outward break from those who had crucified and slain the Lord Jesus. Having severed their former ties we next read, “they continued stedfastly in the apostles’ doctrine and fellowship” (Acts 2:42). This fellowship was entirely different from the one with which they were formally associated. It wasn’t a fellowship they had created; it was one into which their acceptance of the gospel had brought them. Furthermore, it was one founded upon the apostles’ doctrine—their teaching concerning the life, death, resurrection, and glory of Christ. One can be in community with other believers and yet not be in the fellowship of the apostles at all. The cornerstone of Christian fellowship is Christ, and it is founded upon the teaching of the apostles (Eph. 2:20).
Whereas the Apostle John speaks of the family of God, the Apostle Paul brings out the truth concerning the church—the body of Christ. The revelation of the mystery concerning the church was given to the Apostle Paul. The church is not to be found in the Old Testament, for it was a secret, hidden throughout the ages (Rom. 16:25; Eph. 3:9; Col. 1:26). Not only was the concept hidden, but the church itself did not exist; and indeed it could not exist, until Christ its Head was glorified and the Holy Spirit was sent. The church was formed on the day of Pentecost when the believers at Jerusalem were baptized into one body by the Holy Spirit (1 Cor. 12:13; Acts 2:1-4). The church is not a Gentile extension of Israel nor has it become the new Israel, spiritual or otherwise. The church is an entirely new body composed of all true believers of this, and only this, dispensation. “To make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body by the cross” (Eph. 2:15-16). Irrespective of our failures, “there is one body” (Eph. 4:4).
The fellowship we share together, as believers, should reflect the truth of the one body. We never read in Scripture of circles of Christian fellowship, nor do we read of our fellowship. Furthermore, it is not even something we can create. In Paul’s first letter to the Corinthians we read: “God is faithful, by whom ye were called unto the fellowship of His Son Jesus Christ our Lord” (1 Cor. 1:9). There is only one fellowship, and it can only be enjoyed through communion with Christ. Much difficulty between believers could be avoided if we recognized that Christ forms the center of Christian fellowship. When we are found in fellowship with Him, then we will also be found in true fellowship one with another. We should not forget, either, that all true Christian fellowship is “fellowship of the Spirit” (Phil 2:1). Without the Spirit of God we are quite powerless to go on together in a practical expression of fellowship.
Expressions of Fellowship
Often our notion of fellowship is limited to those times between assembly meetings when we can talk and enjoy one another’s company, or perhaps when we get together for a casual game or activity. For want of a better expression, I’ll call this social fellowship. Although these times are valuable, they are neither the first nor most important expressions of fellowship as found in the Word of God.
The Lord’s Supper
Christ’s death is the basis of our fellowship. The foremost expression of Christian fellowship is, therefore, at the Lord’s Table in the Lord’s Supper. In Paul’s first letter to the Corinthians we read: “The cup of blessing which we bless, is it not the communion [fellowship] of the blood of the Christ? The bread which we break, is it not the communion [fellowship] of the body of the Christ? Because we, being many, are one loaf, one body; for we all partake of that one loaf” (1 Cor. 10:16-17 JND). In this simple act we have communion with the Father and the Son and fellowship one with another. Through it, also, we give expression to the one body. Though not every Christian is present, they are represented in the one loaf. When Ezra returned out of Babylon to Jerusalem, he offered 12 bullocks as burnt offerings for all Israel. “Twelve bullocks for all Israel” (Ezra 8:35). Even though only three tribes were physically present, all were represented in that sacrifice.
The fellowship expressed in the Lord’s Supper should take precedence over all other forms of fellowship. If one has rejected this fellowship it must necessarily affect our social fellowship with them. Depending on the circumstance, it may not sever the latter completely, but to not recognize the impact that such an action has on our social interaction is to set our personal relationship over and above our communion together with the Lord
Bible Reading
Earlier we considered a verse from Acts chapter two; in its entirety it reads: “They continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). It has been said that: the apostles’ doctrine is the foundation of our fellowship; the breaking of bread is the expression of our fellowship; and prayer is for the maintenance of our fellowship.
The conscience of these early believers had been pricked (Acts 2:37). Now they wanted to know everything there was to know about Jesus. There was so much to enjoy in fellowship together concerning this One who had been made both Lord and Christ. We can picture them hanging onto every word that the apostles spoke concerning His life and the things which He had said to them. Not only that, the eyes of these new believers would have been opened as to the Old Testament prophecies: “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the Psalms, concerning Me. Then opened He their understanding, that they might understand the scriptures” (Luke 24:44-45). There would have been a diligent searching of the Scriptures for all that had been written concerning Him. “Search the scriptures . . . they are they which testify of Me” (John 5:39).
Just as those early Christians came together to enjoy the Word and the apostles’ fellowship, we should likewise come together for the reading of the Word. This ought first to be in the assembly reading meeting, but it should not be limited to it. These are important occasions to grow together in the knowledge of the truth. We need one another. If we actively engage in the reading meeting—even if it’s only the silent engaging of the heart and mind—we will grow thereby; we will also be a help to others.
To neglect the assembly reading meeting in favor of private Bible studies is a dangerous step in independence, and it is destructive to fellowship. In the reading meeting everything is open and transparent and there is opportunity for others to correct the things we say. However, there should be neither competition nor striving. When the flesh acts, it does not foster spiritual growth—in fact, the effect will be quite the opposite. The truth is not arrived at by debating the Word of God. Error should be corrected in meekness (2 Tim. 2:25), but to seek to arrive at a consensus concerning the meaning of Scripture by debate is human and not divine. “When He, the Spirit of truth, is come, He will guide you into all truth” (John 16:13). It should be our desire to accurately reflect the sense of Scripture in the things we say. We can only do this through the power of the Spirit of God. It’s not a question of my opinion as to this or that. “If any man speak, let him speak as the oracles of God” (1 Pet. 4:11). When there is uncertainty, then a question should be asked or input sought from others.
Prayer
“[Peter] came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying” (Acts 12:12). Collective prayer is another means whereby we can express fellowship one with another. It is something that builds and fosters fellowship amongst the saints of God. Scripture speaks of both private and collective prayer. There are some things better prayed for in the closet (Matt. 6:6), but just as we need each other in the study of the Word, we also need one another for prayer. Three times the Lord reminded the disciples that the House of God is a House of Prayer.
So often we think of intercessory prayer in a negative light—interceding for someone who is in trouble. Intercession, however, is simply a prayer to God on behalf of someone else. We can show fellowship in the work of another by lifting them up in prayer. The Philippians not only provided materially for the Apostle Paul, but they also prayed from him. “I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ” (Phil. 1:19). The Apostle invited such prayer: “Brethren, pray for us” (1 Thess. 5:25). Whereas we often remember those with a special ministry in prayer, our thoughts should not be so limited. “Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God” (Col. 4:12).
We should never, however, intercede against one another in prayer. Elijah is given as an example, for our learning, of one who interceded against others in prayer. “Wot ye not what the Scripture saith of Elias? how he maketh intercession to God against Israel” (Rom. 11:2). When we pray, it should be for God’s glory and the blessing of others.
Practical Fellowship
Finally, we arrive at the most practical expression of fellowship, the giving of money or goods to meet the needs of another. This is especially in regards to those doing the work of God who may not have a steady income. In many respects, Paul’s Epistle to the Philippians was a thank you letter for their gift of fellowship. He mentions it almost immediately in his opening salutations: “I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now” (Phil. 1:3-5). We know that this fellowship took the form of material things because the Apostle again mentions it in his closing remarks: “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated [fellowshipped] with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity” (Phil. 4:15-16).
We also find exhortation as to this type of fellowship in the book of Hebrews: “To do good and to communicate [fellowship] forget not: for with such sacrifices God is well pleased” (Heb. 13:16). In the twelfth chapter of Romans, where we get the practical expression of the doctrine contained in the first eight chapters, we read: “Distributing [fellowshipping] to the necessity of saints; given to hospitality” (Rom. 12:13). Here we find hospitality closely connected with the practical expression of fellowship. Other scriptures would encourage us in this regard also: “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares” (Heb. 13:2). “Use hospitality one to another without grudging” (1 Pet. 4:9).
The Extent and Limits of Fellowship
Although I said earlier that Christian fellowship should reflect the truth of the one body, the two—fellowship and the one body—are not one and the same. There are believers with whom we cannot share fellowship, though they are members of the body of Christ. In Paul’s first letter to the Corinthians he addresses a particular case. There was one among the believers in Corinth known for his immorality. Rather than mourn, the church at Corinth gloried in the situation—perhaps they were proud of their open-mindedness or the love they had extended to him. Paul speaks to them forcefully and tells them to “put away from among yourselves that wicked person” (1 Cor. 5:13). “Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?” (1 Cor. 5:6). That we are tainted by association was once well understood; it seems to me, to be a peculiar characteristic of this present day and its liberal acceptance of everything, that we have forgotten this principle. A little yeast leavens the whole lump of dough.
In the tenth chapter of First Corinthians, Paul addresses the problem of knowingly and publicly eating food offered to idols. In this chapter, three circles of fellowship are identified: When an Israelite offered up his peace offering, the blood and the fat were Jehovah’s, but the remainder was for the priests, the offerer, and his friends. All that were clean could partake of the offering together (Lev. 7:19). In so doing, fellowship was expressed, both with the altar and what it stood for and with those who ate together. Having established this principle, the Apostle then considered what it meant for those who ate food offered at an idolatrous feast. The food itself wasn’t the problem—as the remainder of the chapter points out—rather, it was the act of fellowship in eating that was critical. One who participated in such a feast identified with the idol, and as a result, with a devil. We cannot mix our fellowship with the Lord and with devils. “Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s Table, and of the table of devils” (1 Cor. 10:21).
Though the Israelite who ate the peace offering was certainly not identifying with devils, we learn elsewhere that he, too, had no place at the Lord’s Table. His fellowship identified him with that which had been set aside in Christianity. “We have an altar of which they have no right to eat who serve the tabernacle” (Heb. 13:10 JND).
It is because of this connection between eating and fellowship, and the principle of identification through association, that Paul told the Christians at Corinth not to eat with one who had been put away from the assembly. “I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat” (1 Cor. 5:11).
While we may react to immorality when we see it, we are less apt to separate ourselves from doctrinal or ecclesiastical evil. And yet these things are every bit as dangerous, perhaps more so. Whereas moral evil unquestionably weakens the Christian testimony, doctrinal and ecclesiastical evil must ultimately divide the saints of God. Paul addressed division in his letter to the Corinthians before he addressed moral issues. The Word of God gives us clear guidance as to these things: “Mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Rom. 16:17). “A man that is an heretic after the first and second admonition reject” (Titus 3:10).
In his second letter to Timothy, Paul considers a day when the house of God would become a great house admitting all kinds of evil. Can any deny that we live in such a day? “Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master’s use, and prepared unto every good work. Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart” (2 Tim. 2:19-22). Christendom cannot be reformed. There is no suggestion in these verses of fixing the state of the Christian profession. Rather, the resource for the godly is to separate, not only from evil, but also from persons associated with evil. Frequently the defense is given: “But I can be of more use here.” But if we truly want to be “meet for the master’s use,” then we must purge ourselves from all that is dishonoring to Him. We cannot do this, however, when our own walk is not commensurate with the position that we have taken. To do so is empty legality.
We are not, however, to live out our lives in isolation. We are to walk with them that call on the Lord out of a pure heart. There is a promise at the close of Paul’s admonition in the sixth chapter of Second Corinthians: “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty” (2 Cor. 6:17-18). God never separates us from something, without setting before us something better. He will never be any man’s debtor.
When Scripture calls for separation, we do well to heed its instruction. We are not wiser than God. In no way, however, does this mean that we joyfully throw off our ties with other believers. Far from it! Separation must come with a sense of grief and loss. When David departed from Jonathan, there was weeping—with David’s grief exceeding that of Jonathan’s. “They kissed one another, and wept one with another, until David exceeded” (1 Sam. 20:41). Did David’s affection for Jonathan change after that? No, it never waned. Was their relationship the same? No, how could it be? We never once read of David’s going down to Jonathan. There is one more account of them being together. For that, Jonathan had to go up to David in the wilderness of Ziph. We even have recorded that Jonathan “strengthened [David’s] hand in God” (1 Sam. 23:16). What sweet fellowship that must have been. Sadly, Jonathan’s faith did not extend to following David in his rejection; instead, he returned to his own house. “David abode in the wood, and Jonathan went to his house” (1 Sam. 23:18). As far as we know, David never saw Jonathan alive again.
Fellowship with Unbelievers
If one professes to be a Christian but does not walk in the light, then there is no communion with God, and we can have no fellowship with them. “If we say that we have fellowship with [God], and walk in darkness, we lie, and do not the truth: But if we walk in the light, as He is in the light, we have fellowship one with another” (1 John 1:6-7). Christian fellowship results from walking in the light even as He is in the light. We can have no fellowship with profession without reality.
In his third letter, John instructs the elect lady not to bid farewell to one who has rejected the doctrine concerning the Christ. “For he that biddeth him God speed is partaker of [has fellowship with] his evil deeds” (2 John 11). Simply bidding such a one “Good day” identifies us with his or her false teaching. It does us good to remember this when certain groups come to our doors proselytizing. It would not be right to wish them a prosperous day knowing of the lies which they sow.
In our lives we naturally come into contact with many who are not saved. This situation is somewhat different than our encounters with those who profess to be Christian but who are clearly walking contrary to the Word of God. We cannot leave this world; we must necessarily interact with unbelievers in business, at work, and at school (1 Cor. 5:10). Though we are not called upon to shun them, we are warned never to enter into a yoke with them. To do so will be harmful to our life and testimony. “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness?” (2 Cor. 6:14).
Things to Consider
God does not intend for us to live out our lives in isolation.
There should be a common bond of fellowship when we encounter other believers—we share a common life.
There are no circles of fellowship. There is but one fellowship of which Christ is the center. We are called into it; we do not create it.
The apostles’ doctrine is the foundation of our fellowship—it takes in the life, death, resurrection, and glory of Christ.
We cannot enjoy true, practical fellowship except in the power of the Spirit of God.
The foremost expression of Christian fellowship is at the Lord’s Table in the Lord’s Supper.
It is important for our spiritual growth to enjoy fellowship over the Word of God together.
Prayer is critical for the maintenance of fellowship as well as being an expression of fellowship in itself.
We should not overlook fellowship in practical things—the giving of gifts and supporting the ministry of others.
We are never called upon to have fellowship with that which is contrary to the Word of God or dishonoring to the Lord. In fact, we are compelled to separate from it.
Outward separation without a commensurate walk is nothing more than empty legality.
Though we may interact with unbelievers, we are not to form a yoke with them.
Servants
We are Not our Own
The expression, “I’m a self-made man” is one that is said with pride. A popular poem ends with these lines: “I am the master of my fate: I am the captain of my soul.” As Christians, however, we are neither self-made nor are we the masters of our destiny. We are not our own; we have been bought with a price and belong to another. “Ye are bought with a price; be not ye the servants of men.” (1 Cor. 7:23). God has purchased us for His glory; He has saved us for His purposes. We are not to receive “the grace of God in vain” (2 Cor. 6:1). In this verse the Apostle Paul reminds us that we are His ministers and He has a service in view for us. As we wait and watch for Christ’s return, we are not to be idle—we are His servants. “Blessed are those servants, whom the lord when he cometh shall find watching” (Luke 12:37).
Bondmen of Jesus Christ
We cannot serve God unless we first yield ourselves in obedience to Him. “Know ye not that to whom ye yield yourselves bondmen for obedience, ye are bondmen to him whom ye obey, whether of sin unto death, or of obedience unto righteousness?” (Rom. 6:16 JND). This begins with our salvation but does not end there. “Having got your freedom from sin, and having become bondmen to God, ye have your fruit unto holiness” (Rom. 6:22 JnD). We have a new Master. Paul, Timothy, James, Peter, and Jude are all described as bondman of Jesus Christ. The word bondman means slave. This word, however, is shrouded in such negative connotations (and justly so) that it may be difficult for us to see what it means for the believer. There is no bondage or cruelty in God’s service. “My yoke is easy, and My burden is light” (Matt. 11:30). In fact, one who is the Lord’s, though he be a slave naturally, is the Lord’s freeman! And conversely, though we may be free naturally speaking, as belonging to the Lord, we are now His bondmen (1 Cor. 7:22).
God is not looking for service out of bondage or a sense of duty. This is not what it means to be a bondman of Jesus Christ. A rather remarkable parable in Luke 17 bears this out—read verses 7-10. Service must flow from our devotion to the Lord. He wants first devotion and then service. “The love of Christ constraineth us” (2 Cor. 5:14). It was Paul’s response to this love which compelled him to serve. Naturally speaking, we want to use service to show out our devotion—this places me first and Christ second. It must be the other way around. Furthermore, the Lord desires fellow workmen (2 Cor. 6:1). He wants us to be coworkers together with Him.
When we considered the subject of worship, it was noted how God seeks first worship and then service. Luke 17 reminds us of this again. The parable of the dutiful servant is immediately followed by the story of the ten lepers. Of the ten, only one expressed any interest in the Lord. Only one desired a relationship with Him. God first wants holy priests, offering up spiritual sacrifices to God (1 Pet. 2:5), and then He wants royal priests, to “shew forth the praises of Him who hath called [us] out of darkness into His marvelous light” (1 Pet. 2:9). The first is God-ward, the second is man-ward. But even that which is man-ward must be to the praise of the glory of God. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matt. 5:16). If we forget to place worship before service, our worship will be empty and our service, selfish. On the other hand, the true worshipper cannot help but be a servant.
Living Sacrifices
In chapters 1 Through 8 of Romans we have the gospel of God. Chapters 9 through 11 are parenthetical and address themselves to the promises given to the Jews in light of the gospel. The 12th chapter then begins: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Rom. 12:1-2). God made the ultimate sacrifice for us in sending His Son to die for us. We have been recipients of His sovereign mercy. Now God desires something from us. He doesn’t want us to dedicate 10% of our lives to Him, nor even 50%; He desires 100%. He is looking for living sacrifices—not martyrs but living sacrifices, holy and acceptable unto Him. The Lord is our ultimate example. He came “not to be ministered unto, but to minister, and to give His life a ransom for many” (Matt. 20:28). Jesus came to serve and to give His life. This verse in Romans 12 Says nothing about ability; it’s all about our availability.
There is a condition, however, necessary for such a sacrifice of service. The sacrifices of the Old Testament were not to be blemished. If our service is to be acceptable to God, we, too, must be holy, and separated unto Him. Just as we observed in the previous chapter, we can’t be a useful vessel to the Lord if we have not first purged ourselves from all that is dishonoring to Him (2 Tim. 2:20). This should be very searching to each one of us.
Perhaps one is thinking: Well I would serve God, if I only knew what His will was for me. If our minds are occupied by worldly interests, our vision will be clouded. Scripture says: “If therefore thine eye be single, thy whole body shall be full of light” (Matt. 6:22). If God’s interests are our interests, there will be no lack of direction as to service. But we can’t know those interests, if we are not in communion with Him. Moreover, we have the Holy Spirit to give us divine discernment. “Be not foolish, but understanding what is the will of the Lord” (Eph. 5:17 JND). Our intelligent service will flow from our being in proper relationship with God.
Serving the Lord
Much could be written on service; Scripture is full of admonition concerning it. As with many things, our prejudices affect our understanding. Though service may be connected with gift, its application in the Word of God is more general than this: “By love serve one another” (Gal. 5:13). Does this require a gift? Paul wrote of the household of Stephanas: “They have devoted themselves to the saints for service” (1 Cor. 16:15 JND). Cannot we also fulfill this service? We make the mistake of always looking for some great thing in service. Service begins with the mundane and ordinary.
Service may be divided into that which is internal to the family of God and that which is external. Regardless, it is all service to the Lord: “Whatsoever ye do, labor at it heartily, as doing it to the Lord, and not to men; knowing that of the Lord ye shall receive the recompense of the inheritance; ye serve the Lord Christ” (Col 3:23-24 JND). The Lord Jesus Christ must be our motivation for service. All we do should be done as if it is for Him.
In Paul’s first letter to Timothy he gives us the qualifications for those desiring to serve in the house of God (1 Tim. 3:8-13). In the Authorized Version the word servant is translated in these verses as deacon. Unfortunately, this has become a title—it is used as a badge of honor. Certainly there is nothing dishonoring about serving the Lord, but to use deacon as a title puts the focus on me and not the Lord. Deacon is a Greek word meaning servant; for that matter, it could be translated waiter! In chapter six of Acts we find seven men chosen to do just that—to wait tables. While this may seem menial, such service is pleasing to God. Furthermore, “those who shall have ministered [served] well obtain for themselves a good degree, and much boldness in faith which is in Christ Jesus” (1 Tim. 3:13 JnD). Stephen, who so boldly testified before the Sanhedrin (Acts 6:12) and who became the first martyr (Acts 7:60), was one of the seven! He began his ministry by waiting on widows. Greatness, in Christian service, has little to do with the task undertaken; it has everything to do with the One whom we serve.
Our service outside of the family of God is rendered both in our daily occupations and also in the gospel. As to our occupation, we are to be obedient and diligent, “not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men” (Eph. 6:6-7). A very similar admonition may be found in Paul’s letter to the Colossians (Col. 3:22-24). We may not be indentured servants in the same sense; nevertheless, for the term of our employment we have an obligation to those for whom we work. Such conduct has a greater good in view: “Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed” (1 Tim. 6:1). In the book of Titus, where we especially have our conduct before the world addressed, Paul writes: “Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Savior in all things” (Titus 2:10). Our service in this world should be the practical, outward adornment of the doctrine of a Savior God. Again, we see how doctrine, far from being dry and abstract, is the divine instruction that determines our outward conduct. If the world cannot see something of Christ in our practical labors, why would they listen to us when we speak of the gospel?
At the end of the Gospel of Luke we have what is commonly called the Great Commission: “Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem” (Luke 24:46-47). The word mission has taken on a meaning of its own; nevertheless, the concept is quite simple. Mission derives from the Latin verb to send. Just prior to His ascension, Christ sent His disciples out into this world to preach repentance and the remission of sins. The basis of the message is the death and resurrection of the Lord Jesus Christ; the authority is Christ Himself—it is “in His name”—and the sphere, “among all nations.” The Apostle Paul received his commission, not from the Lord while He was on earth, but from Christ in glory (Acts 26:16-17); the substance of its message was the same, though its character was uniquely Pauline.
In considering this commission, the question naturally arises: Does it apply to me? We do not claim to be chosen vessels, at least not in the sense that Paul was. But does this exclude or excuse us? We don’t have to look far to find the answer. Paul in writing to Timothy says: “Do the work of an evangelist” (2 Tim. 4:5). We may not have the gift of evangelism, but we can do the work of an evangelist. I can understand why Timothy needed this exhortation. We know something of his timid nature, and by this time, Paul’s gospel and doctrine were far from being popular. Naturally speaking, we don’t like being the bearers of an unpopular message. Most of us don’t take rejection well at all. We are, however, living in a world that rejected and crucified the Lord of glory; we should not expect better treatment (John 15:20).
There is one more thing connected with the giving of the Great Commission. The disciples were commanded to remain in Jerusalem until they were “endued with power from on high” (Luke 24:49). They were to wait for the indwelling of the Holy Spirit. They could not carry out this commission without power from God, and we cannot either. Perhaps we may feel it all too keenly, but we have no power in ourselves to do the work of an evangelist. The Holy Spirit, however, has not changed!
Paul could say: “I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth” (Rom. 1:16). If we knew just a little of that power, and if we viewed lost souls as God views them, and loved them as He loves them, we would not be so reticent to share the gospel. When the lepers, in the days of Elisha, discovered the camp of the Syrians abandoned along with all their food, clothing, and money, they said: “We do not well: this day is a day of good tidings, and we hold our peace” (2 Kings 7:9). Do we truly comprehend the power of the glad tidings to save? If so, then why do we hold our peace? When it is refused, who are the foolish ones? We need not fear to look foolish.
Gift
So far, we have seen a little of what Scripture has to say concerning our service without any regard to gift. We each, however, have received a gift. What are we doing with it? Is it languishing unused? When things are popular and there is a response to our service, we don’t need much prompting to exercise our gift. When things are not going so well, that is when we like to give up. It is at these times when gift is most needed. This is exactly what we find in Paul’s second letter to Timothy. Paul was in prison and all of Asia had turned away from him; things seemed quite hopeless. And yet Paul writes: “I put thee in remembrance that thou stir up the gift of God, which is in thee” (2 Tim. 1:6). Peter likewise wrote in a day when Christians were suffering; his exhortation was similar: “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God” (1 Pet. 4:10). If we serve men, then giving up when all seems hopeless might be the logical thing to do. If, however, our service is to God, then clearly it only matters how He perceives it.
The Greek word for gift is charisma. This word is probably recognizable, both in itself and as the root of the word charismatic. As these words hint, Christendom has sadly misused gift contrary to the plain teaching of the Word of God. We are not to make much of gift. There were miraculous gifts—speaking in tongues and healing—but gifts for edification, exhortation, and comfort are superior and are to be desired over and above the sign gifts (1 Cor. 12:31; 14:3). Christ has given gifts to His church during His absence, “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Eph. 4:12). Gift is not about exalting man, or even the Spirit of God—it’s about edifying the church and exalting Christ: “That God in all things may be glorified through Jesus Christ” (1 Pet. 4:11).
A common mistake is to confound ability with gift. I would suggest that natural ability is a poor guide as to gift. Surely this was Moses’ mistake. He was not an eloquent man and he was quite convinced that he would be unable to fulfill the service that God had plainly called him to do. Very often God must use our weaknesses to accomplish His ends. Gideon had to learn this: “The people that are with thee are too many for Me to give the Midianites into their hands, lest Israel vaunt themselves against Me, saying, mine own hand hath saved me” (Judg. 7:2). Zerubbabel, at the reconstruction of the temple, also had to learn it: “Not by might, nor by power, but by My spirit, saith the Lord of Hosts” (Zech. 4:6). Paul wrote concerning himself: “My grace is sufficient for thee: My strength is made perfect in weakness” (2 Cor. 12:9).
Though ability is not gift, God does give gifts according to ability, as the following verse bears out: “To one he gave five talents, to another two, and to another one; to each according to his particular ability, and immediately went away out of the country” (Matt. 25:15 JND). Moses, Zerubbabel, and Paul certainly had abilities used of God. However, the key lesson to be drawn is that we do not discern our gift by looking to our abilities—that is to say, by introspection. The danger of reasoning backwards from our ability to gift is that we will become involved in that which is dishonoring to God. Unfortunately, many Christians have been caught up in this world’s entertainment industry (as just one example) because they have fallen snare to this.
If we are truly occupied with Christ and His work, the Spirit of God will lay a burden on our hearts that we alone can undertake. A verse in Galatians speaks to this: “Every man shall bear his own burden” (Gal. 6:5). The burden, as spoken of here, is our God-given work (see verse 4). If we are sensitive to the prompting of the Holy Spirit, we will find this work so compelling that it will not be optional. We can be sure that God has uniquely fitted us for His work and given us the gift to accomplish it.
Finally, we do not call ourselves, and we do not look for the calling of others; it must be a work of the Spirit of God: “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them” (Acts 13:2). In no way does this mean that we should be indifferent to what our brethren have to say. One truly seeking to do the service of the Lord will desire the fellowship of his or her brethren. There will be nothing secretive in their efforts. Independence of spirit implies the will is at work. To ignore the advice and concerns of others, likewise, serves to prove that the will is very much active. After being instructed by the Holy Spirit, the brethren laid their hands on Saul and Barnabas and sent them on their way (Acts 13:3). The laying on of hands did not confer upon them their ministry; rather, it was a sign of fellowship in that ministry.
Hindrances to Service
The greatest hindrance to service is self. Our first mistake is to suppose that we can serve in our own strength. We might move forward when we shouldn’t or we may hold back. In fact, as we have already observed, God seeks out weak people through whom He can display His power: “There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?” (John 6:9). If He uses me, it is a great honor; If He lays me by because self was elated, it is a great mercy. He is saying, as it were, “Be satisfied with Myself, be content to know I love thee.” Are you content with His love? The secret of all service is the due appreciation of the Master's grace.
Service is not self-serving. We do not serve to be liked or admired. Service expects nothing in return. We do not manipulate people through service; we must serve with the attitude that the ones we serve owe us nothing. Service is not to further our goals. In this world, service is often viewed as a win-win situation. We even have a popular saying for it! if you scratch my back, I’ll scratch yours. This is not Christian service.
The spirit of competition has no place in service: “They measuring themselves by themselves, and comparing themselves among themselves, are not wise” (2 Cor. 10:12). If we are to compete in anything, it is in showing honor one to another: “as to honor, each taking the lead in paying it to the other” (Rom. 12:10 JND). “Let nothing be in the spirit of strife or vain glory, but, in lowliness of mind, each esteeming the other as more excellent than themselves” (Phil. 2:3 JnD).
This expression, “lowliness of mind,” occurs five times in Scripture (Acts 20:19; Eph. 4:2; Phil. 2:3; Col. 3:12; 1 Pet. 5:5). But when it becomes self-occupation, it takes on the false character of religious asceticism. This is addressed in the second chapter of Colossians (Col. 2:23). Such behavior may satisfy the flesh, and appear of merit before man, but it brings no pleasure to God. Lowliness is not having a low opinion of one’s self, but rather, it’s forfeiting all rights and place. We do not teach ourselves lowliness or humility. True humility is only to be found in the presence of God. “Humble yourselves in the sight of the Lord, and He shall lift you up” (James 4:10). If we want to be like Christ, then we must first learn what we are in Christ. “Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matt. 11:29).
We cannot serve beyond the measure of faith given to us: “For I say, through the grace which has been given to me, to every one that is among you, not to have high thoughts above what he should think; but to think so as to be wise, as God has dealt to each a measure of faith” (Rom. 12:3 JnD). We cannot use this verse as an excuse to avoid service; rather, it speaks of one who oversteps their service, going beyond what God has given them. “Whether it be prophecy, let us prophesy according to the proportion of faith; or service, let us occupy ourselves in service; or he that teaches, in teaching; or he that exhorts, in exhortation; he that gives, in simplicity; he that leads, with diligence; he that shows mercy, with cheerfulness” (Rom. 12:6-8 JND). The prophet does not aspire to be a teacher, nor can the teacher replace one who exhorts. All are needed; each has a unique place. There can be no room for envy or jealousy. Where we find envy we will discover the veracity of the verse: “Where envying and strife is, there is confusion and every evil work” (James 3:16). To make service about honor and preeminence is to make it self-serving.
Service is not to take the form of condescension or patronage. “Have the same respect one for another, not minding high things, but going along with the lowly: be not wise in your own eyes” (Rom. 12:16 JND). To know how to walk with the lowly, and be unnoticed in doing so, is truly a remarkable gift. The Pope may wash the feet of others; nevertheless, all the world knows it, and he receives accolades for doing so. “He that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve” (Luke 22:26). Unselfish love has one outlet—service! Moreover, it is a service that does not desire to be noticed.
Before we leave this subject, we must touch upon discouragement. Like it or not, discouragement is just another form of self getting in the way. When we don’t see the results we are looking for, we get discouraged. Discouragement has turned aside, or adversely affected, many true servants of God. Elijah comes to mind; Timothy is another. On the other hand, how do we suppose Noah felt? He preached all those years while he labored to build the ark, and in the end, only eight souls were saved. And yet, if he had gotten discouraged and had given up, none would have been saved!
Things to Consider
We are not our own; we have been purchased with a price.
We have a new Master; we are bondmen of Jesus Christ.
God is not asking for martyrdom, but He does want us to be a living sacrifice, holy, acceptable to Him.
Service must flow from devotion; naturally speaking, we like to show our devotion through dutiful service.
We cannot know God’s will if we have divided affections.
We can only know His will if we are in communion with Him.
All of our service should be done as to the Lord.
We can do the work of an evangelist, even though we may not have the gift of evangelism.
Ability is not gift; gift is given, however, according to ability.
Our greatest hindrance to service is self.
The spirit of competition or jealousy has no place in service.
Service is not about honor or preeminence.
We are not to serve beyond the measure of faith given us.
Service is not to be condescending or patronizing; such affectation is neither kindness nor love.
Discouragement is just another way self hinders service.
Personal Relationships
Introduction
One might suppose that, as Christians, we would automatically get along. After all, we possess new life and have the indwelling of the Holy Spirit. However, one doesn’t have to be a Christian for long to discover that, in practice, this simply isn’t so! Conflict amongst the saints of God is not a new problem. Fortunately, there are numerous verses and portions of Scripture that address the issue.
As Christians, we are not clones of one another and for this we can be thankful—it is by God’s design: “God set the members every one of them in the body, as it hath pleased Him. And if they were all one member, where were the body?” (1 Cor. 12:18-19). Clearly, there is a very positive side to this. However, it also means that we will each have different temperaments with varying strengths and weaknesses. Added to this, there may also be differences in background and culture. Moreover, as we earlier observed, when we are saved God doesn’t remove every infirmity associated with this scene in which we live. Though we are no longer seen by God as being in the flesh, the flesh is still very much in us. Taken all together, it takes effort to walk together peaceably. Too often we respond in the flesh to those things that bother us. Before we know it, we are displaying behavior that is quite inconsistent with the new nature. It is no longer the new life acting in the power of the Spirit of God but the old nature and its destructive habits.
Love One Another
“Little children, yet a little while I am with you. Ye shall seek Me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another” (John 13:33-34). The Lord forewarned His disciples of His impending departure from this world. Naturally, the disciples wanted to follow Him. This was not, and is still not, God’s plan for His children. As much as we may desire it, when we are saved we are not immediately taken out of this world: God has a purpose in leaving us here.
Surely God’s first purpose in leaving us in this world is to display Christ during His absence. And so, in the above verses from John 13, when the Lord switched from talking about His departure to loving one another, He did not change subject. When we love one another we manifest Christ: “By this shall all men know that ye are My disciples, if ye have love one to another” (John 13:35). The Lord Himself is our standard: “as I have loved you” (John 13:34). John repeats this in connection with bearing fruit in chapter 15: “This is My commandment, That ye love one another, as I have loved you” (John 15:12).
The verb used by the Lord for love is agapao. This love is characteristic of the new nature and should be displayed practically in the life of the believer (1 John 3:14). It is a self-sacrificing love. God expressed this love to the world when He sent His Son to die (John 3:16; Rom. 5:8). Such love does not have its source in the emotions. It does not act because there is an affinity with the recipient nor because a response is expected. Many have described this love as divine, but to do so, to the exclusion of other expressions of love, is incorrect (for example, John 5:20). That being said, agape love is certainly not something that we naturally express: “We love because He has first loved us” (1 John 4:19 JND). Despite the lofty nature of this love, it is not an optional part of Christianity! We are commanded to show this love one to another: “And this is His commandment, That we should believe on the name of His Son Jesus Christ, and love one another, as He gave us commandment” (1 John 3:23).
How do we Show Love?
It’s all very well to be told to love, but what does it mean? How is it to be expressed? For some, giving gifts, lending a helping hand, and so forth, express love—and generally speaking, they do. But to do these things and to leave undone the more fundamental expressions of love is a mistake. In Paul’s first letter to the Corinthians he writes: “Love suffereth long, and is kind; love envieth not; love vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things” (1 Cor. 13:4-7). I may say I’m ready to die for another, but if I can’t speak to them with civility, if I’m constantly provoking or trying to outdo them, if I spread gossip or speak evil of them, if my expression of love is all about my own personal need, then I don’t understand love. We cannot bite and devour one another and at the same time claim to be showing love.
“Love worketh no ill to his neighbor: therefore love is the fulfilling of the law” (Rom. 13:10). Love is about the other person. It is easy to accuse another of pride when they don’t accept our ‘love.’ However, the problem probably lies with us. Every true Christian has an understanding of love; that’s not the issue. We just find it hard to express as it means giving up self. It’s amazing how we can twist the meaning of the word to justify our own interpretation of it. When we learn to show love in a language that the other person understands, it will not only bring joy to them but to us also. Love is not about me. To make it about me is contrary to the very notion of agape love.
It’s a common observation that those who complain the most about a lack of love are invariably the ones who have the greatest difficulty expressing it. If we feel that no one loves us, then we need to examine our own conduct. Are we practicing and exhibiting Christ-like love? If we’re not feeling it, then we’re almost certainly not demonstrating it—no matter what we may think. If our lives are like a tornado—recognizable by the chaos that seems to forever accompany it—then we are going to find our brethren so busy dressing their wounds and bruises that they will have little capacity for expressing love. Until we recognize the hurt we cause others, we cannot begin to show love. We cannot hurt those around us and claim to love them. It is only God who can open our eyes in such circumstances.
There is, however, a flip side to this. No matter where we are, we will run into individuals who are, naturally speaking, difficult to love. It is quite easy to find books at any Christian bookstore which address this exact issue in congregations everywhere. When we encounter such an individual, they are not unlike a porcupine—all bristles. We don’t like to get too near them for we’ve felt their quills all too often. God, however, doesn’t allow such people in our lives for nothing; as hard as it may be, it is an opportunity to exercise our agape love. God doesn’t allow excuses when it comes to love. It is good to be reminded that every circumstance that comes into our lives is ordered of God.
I recently enjoyed the following thoughts at a Bible conference. To love as Christ has loved us is quite possibly the most difficult commandment in the New Testament. Quite frankly, if we think it’s easy, we’re missing something! Nevertheless, if we are obedient to the Lord’s commandments, we will know Him better. We will discover something of the mind of the Lord Jesus—how He felt when He expressed love to His brethren. It is easy to dwell on all the difficulties in showing love, but when we consider this, can we resist? Should we not desire to know Christ better?
The Fruit of the Spirit
In Galatia, some were trying to put the Christians under Jewish law. The result was quite the opposite of what we might naturally suppose. The law, instead of controlling the flesh, provoked it, and we read how they were biting and devouring one another. There wasn’t much love to be found amongst the saints of Galatia! The law does not and cannot produce love—it is quite powerless to do so. Rather, we might say the reverse is true: “For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself” (Gal. 5:14). The Apostle goes on to say: “But if ye bite and devour one another, take heed that ye be not consumed one of another. This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Gal. 5:15-16).
It is only through the Spirit of God that we have power to express love to our neighbors. The works of the flesh were evident in Galatia. If they had been walking in the Spirit, things would have been very different. Concerning the Spirit we read: “the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law” (Gal. 5:22-23). In these verses we find that love heads the list. Agape love may be characteristic of the new nature, but the power to express it is to be found in the Spirit of God.
The Epistle to the Philippians
Whereas the source of conflict in Galatia may be traced to bad doctrine, and those who promoted it, the situation at Philippi was very different. Paul’s letter to the Philippians is not corrective. In fact, they appear to have been going along with nothing more than the expected trials of the wilderness journey to trouble them. Nevertheless, Paul was in prison and he was concerned for their welfare during his absence. His letter is not unlike Joseph’s admonition to His brethren: “Regard not your stuff . . . See that ye fall not out by the way” (Gen. 45:20,24). Of these, the second seems to have been especially on Paul’s mind.
In the first chapter, we find something of the general condition of things in Christendom. Paul was in prison, and though the gospel was preached, there was little to bring him joy—though he did rejoice. “Some indeed preach Christ even of envy and strife” (Phil. 1:15). Yes, even the gospel can be presented in envy and strife! We preach the gospel to win souls, not to gain trophies. Toward the end of that chapter we begin to hear of the Apostle’s concern for the assembly in Philippi: “Stand fast in one spirit, with one mind” (Phil. 1:27). In the second chapter, Paul expresses himself more fully. The assembly had sent him a gift of fellowship (Phil. 1:5; 4:10), but if they wanted him to be completely happy, let him hear of their going on together without strife. “Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Phil. 2:2-3). How do we accomplish this? How are we to be likeminded? Is it by coming to a common agreement? No, there is only one way: “Let this mind be in you, which was also in Christ Jesus” (Phil. 2:5). It is only by having the mind of Christ that we will be able to go on in peace and harmony. Much more could be said, but space does not permit—read this chapter and meditate on it, keeping in mind the subject matter.
The third chapter opens with warnings not unlike those found in the book of Galatians. However, whereas judaising teachers had done their evil work in Galatia—“Ye did run well; who did hinder you” (Gal. 5:7)—in Philippi, the saints are merely warned of the danger. The danger, however, was very real. Anything that turns us aside and takes our eyes off “the high calling of God in Christ Jesus” (Phil. 3:14) is not only going to stumble us spiritually, but it will also result in fleshly conflict in the Christian pathway (vss. 15-17). We are to have one object before us: Christ. The Apostle could write: “I press toward the mark” (Phil. 3:14). The right spiritual condition may be found in the second chapter, but energy of faith and purpose of heart is expressed in the third.
In chapter four, we have a very practical application of the preceding chapters. In Philippi, a conflict existed between two women, Euodias and Syntyche. Paul doesn’t say, “work together,” or “resolve your differences”; he doesn’t even ask them to “get along.” None of these things get at the root of the problem, and, in practice, they do not work. There was only one way to remove the conflict: “I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord” (Phil. 4:2). And what mind is that? It is the mind of Christ. “Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross” (Phil. 2:5-8). All too often, our focus is the other person. This does not lead to disengagement, but rather engagement. It is only when we make the Lord Jesus Christ our focus that things begin to gain the correct perspective. Nearness to Christ will allow us to view the other person as He views them, and our thoughts will be formed by His thoughts.
Were others to be indifferent to the conflict? No, the Apostle calls upon a local brother to help: “And I intreat thee also, true yokefellow, help those women which labored with me in the gospel” (Phil. 4:3). When conflict occurs, we like to keep our distance, and it’s easy to understand why. It takes discernment to know when to help. Things can easily get out of hand when we take sides, or when one is not spiritually qualified (Gal. 6:1). The Lord, however, says: “Blessed are the peacemakers” (Matt. 5:9).
Living in Peace
Sometimes there are real issues of behavior that must be addressed. To simply ignore these will not lead to peace. Peace cannot be had at the expense of righteousness. Indeed, “the work of righteousness shall be peace; and the effect of righteousness quietness and assurance forever” (Isa. 32:17). However, we must remember that “the fruit of righteousness is sown in peace of them that make peace” (James 3:18). If we sow with striving, we should not expect either righteousness or peace (James 3:14-16). Paul wrote: “follow righteousness, faith, charity, peace” (2 Tim. 2:22). There is an order here; we cannot insist on righteousness in the absence of faith and love, and expect peace.
In Romans we read: “If it be possible, as much as lieth in you, live peaceably with all men” (Rom. 12:18). In no way is this suggesting that a naturally cantankerous person doesn’t need to live peaceably! Rather, some do not want to or seem incapable of living in peace; these we must leave with the Lord. On our side as much as it concerns us, we are to do everything within our power to live peaceably. If the other party knows only conflict and strife, it may not be possible to walk with them: “Withdraw yourselves from every brother that walketh disorderly” (2 Thess. 3:6). “Make no friendship with an angry man; and with a furious man thou shalt not go” (Prov. 22:24).
However, we do need to recognize our weaknesses in the flesh. It is unwise to place ourselves into a position or relationship ill suited to our temperament. We each have different strengths and weaknesses, and our ability to cope with certain personalities varies accordingly. This does not mean that we do not walk in love showing kindness one to another—surely we are to love all the children of God and to see Christ in them. However, our relationships will vary according to our natural dispositions.
Forbearing and Forgiving
“Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye” (Col. 3:13). To walk with our brethren in peace is going to take forbearance on the one hand and forgiveness on the other. Forbearance does not react; forgiveness leaves the matter with the Lord.
Forbearance
We save ourselves a good deal of difficulty if we avoid reacting hastily. Those who are quick to draw conclusions generally arrive at the wrong one. Agape love “is not easily provoked, thinketh no evil” (1 Cor. 13:5). We cannot impute motive and intent to a person and then act upon our surmising. On the other hand, when something truly does turn out to be evil, love “rejoiceth not in iniquity, but rejoiceth in the truth” (1 Cor. 13:6). Invariably, however, things are not as bad as we imagine. They simply fall into that category of things which are disagreeable to our sensibilities. At these times we are to remember that love “beareth all things, believeth all things, hopeth all things, endureth all things” (1 Cor. 13:7). It may be considered naïve, but it really does help to have a guileless spirit.
It is easy to be forbearing when we can make the other party know just how forbearing we are! This is not what Scripture has in view. In forbearance we are to show love: “Walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love” (Eph. 4:1-2). Forbearance does not come without lowliness and meekness. It has been said that lowliness gives no offence and meekness takes none. They guard against our making everything about us. How much easier it is to deflect a comment or action, if we don’t assume it’s directed to ourselves. Regardless, there is a good deal of longsuffering connected with forbearance.
Forgiveness
In the fifteenth chapter of Deuteronomy we have a helpful picture of forgiveness: “At the end of seven years thou shalt make a release, and this is the manner of the release: Every creditor shall relax his hand from the loan which he hath lent unto his neighbor; he shall not demand it of his neighbor, or of his brother; for a release to Jehovah hath been proclaimed” (Deut. 15:1-2 JnD). In forgiveness, I let go of any obligation and release that person to the Lord. Forgiveness costs something. In the case of a debt, I don’t get repaid. God is our example: our forgiveness cost Him His beloved Son! “Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you” (Eph. 4:32). Given this, can we have any reason not to forgive? In Romans 12 we read: “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is Mine; I will repay, saith the Lord” (vs. 19). The “I will repay” does not merely refer to the debtor, but to us also. Though forgiveness costs us something, the Lord will amply make up the difference.
Forgiveness is less about forgetting and more about choosing not to remember. It is helpful to recognize this; otherwise Satan will make much of our memories. Often we don’t forget—the scars may remain with us forever. We can, however, with God’s help, choose not to be occupied with the thing any longer. Of Jehovah, concerning Israel, we read: “for I will forgive their iniquity, and I will remember their sin no more” (Jer. 31:34). Forgiveness is a responsibility that lies with us—the offended one. God has commanded us to forgive. It is a conscious choice.
We find it difficult to forgive because it is not natural. The flesh will always resist forgiveness. However, in releasing the person and the offence to the Lord, the burden is lifted from our hearts. We see this wonderfully borne out in the life of Job: “The Lord turned the captivity of Job, when he prayed for his friends: also the Lord gave Job twice as much as he had before” (Job 42:10). We see the release to Jehovah and the burden and bitterness lifted from Job’s heart. No doubt, in part, this was the captivity he experienced. Each time Satan would occupy us with a matter that we have forgiven, we can remind ourselves, “This is no longer a concern of mine; I have given the matter to the Lord.” Moreover, as with Job, God will not be our debtor. He will give us something better to be occupied with.
Matthew 18:21-35 speaks of forgiveness—the Lord uses the example of a debt. The wicked servant took matters into his own hands and would not release his debtors from their obligation. The chapter concludes with: “So likewise shall My heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses” (Matt. 18:35). Notice how the Lord speaks of forgiveness from the heart. It is deeper than a mere, judicial forgiveness, but on the other hand, it neither speaks of public forgiveness nor of reconciliation. It is a release to the Lord.
In Luke 17 we have yet another example of forgiveness: “Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him” (Luke 17:3). Here the forgiveness is expressed to the individual but it’s conditional. It depends on repentance. The Apostle’s heart was full for the assembly in Corinth, but he had to restrain his feeling for them as he awaited word from Corinth. Paul wanted to know how they had responded to his first letter. What a relief and joy it was when he finally heard from Titus (2 Cor. 7:6). They had truly repented: “For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter” (2 Cor. 7:11). As a consequence, Paul’s second letter to Corinth is warmer, and he opens his heart and speaks with greater liberty. If we are the offending party, we should keep in mind that repentance is not a point in time, but a process. It is taking God’s side against ourselves. Not only is the matter judged, but there is a change in conduct—in the case of the Corinthian saints, they took steps to clear themselves of the matter.
We often confuse forgiveness and reconciliation—both are important. Forgiveness should be granted before God as soon as He has accomplished that work of grace in our hearts—and it will take a work of grace on His part. “The grace of our Lord Jesus Christ be with your spirit” (Philem. 25). Reconciliation, however, can take longer, and it will depend on the conduct of the one who has offended. If trust has been broken, it is not so easily restored. God does not ask us to deliberately expose our hearts to hurts: “Keep thy heart more than anything that is guarded; for out of it are the issues of life” (Prov. 4:23 JnD). If I have a reputation for not repaying my debts, I should not expect anyone to loan me money. Though reconciliation may not be immediate, it should never be deliberately withheld, nor can we use it as an excuse for being discourteous or rude. To do so would indicate that we have not forgiven at all and that we want to be sure the other person pays the price. We need to constantly judge the motives and actions of our hearts before the Lord.
We do not ask for forgiveness. The pattern in the Word of God is: “if we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). We confess; He forgives. Asking for forgiveness shifts the focus to the other party; it puts the responsibility on them. However, if someone does ask for our forgiveness, a gracious response is appropriate. Either that we’ve entirely committed the matter to the Lord and do not desire to remember it, or something deeper, from the heart, if the question is accompanied by repentance.
Things to Consider
We are not clones of one another. God has placed each member in the body as He has chosen. We are unique individuals with different strengths and weaknesses.
We are commanded as Christians to love one another even as Christ has loved us; by this the world will know that we are His disciples.
Agape love has its source in God and not the emotions; it does not flow from any perceived merit in the recipient.
If we don’t feel the love of our brethren, we’re probably not showing love ourselves.
God places us in circumstances so we can exercise our agape love, and, if we are obedient to the Lord’s command, we will come to know Him better.
Though love is characteristic of the new nature, it is only in the power of the Spirit of God that we will be able to express it.
We will never be of one mind unless it is the mind of Christ.
It is impossible to live in peace at the expense of righteousness. However, righteousness without faith and love will not yield peace.
Forbearance does not react to things.
Forgiveness is a release of the person and their obligation toward us by giving the matter to the Lord; it is a work of the grace of God in our hearts.
Reconciliation follows forgiveness but it may take time. If trust has been broken, it is not so easily restored.
The Christian and the World
Introduction
Though we often sing the following song, we might stop for a moment and consider just how true it is of us.
I have decided to follow Jesus;
I have decided to follow Jesus;
I have decided to follow Jesus;
No turning back, no turning back.
The world behind me, and Christ before me;
The world behind me, and Christ before me;
The world behind me, and Christ before me;
No turning back, no turning back.
If the second stanza had said, “The cross behind me, and the world before me,” would that have been a more accurate description of our life? As we have considered various aspects of the Christian life, time and time again the subject of worldliness has come up. Worldliness shapes doctrine, hinders service, feeds the flesh, provokes conflict, and of course, it doesn’t produce praise or worship.
The World
The word “world” is used in the Scriptures in three different ways. It may refer to the planet earth; it may also refer to all the people on it. The use, however, which is to be our subject, is that system which mankind has created quite apart from God; Cain is its founder and Satan is its prince and god (John 12:31; 14:30; 2 Cor. 4:4). The world system is complete; it is a system that provides for every need of man. We have access to a myriad of activities for the body, and we can pipe into our homes every form of entertainment for the soul. The world even offers its choice of religious systems to satisfy man’s spiritual nature. However, the purpose of all of this is to blind mankind to the true gospel: “If our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them” (2 Cor. 4:3-4).
The rejection of the Lord Jesus Christ has put the whole world under a common judgment. This is the ground upon which God now deals with this world: “Now is the judgment of this world: now shall the prince of this world be cast out” (John 12:31). Whatever Christ’s present relation to the world is, this is also our relationship as Christians. The world nailed Christ to the cross; for us the world ended there: “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Gal. 6:14).
Imagine living in Germany during World War II. Many Christians found themselves in that position. They could not escape, and yet, the country of their birth was ruled by a madman. Many lost family members because of the war or they were imprisoned as enemies of the state. If we lived under such a system, could we imagine consorting with those in power? Before we answer, let’s consider things a little further. During the mid 1930s things in Germany looked much brighter than they had in the previous decades. Inflation was stabilized, unemployment dropped, and the country began to look strong and prosperous. Inducements were offered, especially to young people, to throw their lot in with the party—camps, activities, youth organizations, and so forth. Many turned a blind eye to the more insidious deeds of the government because of the newly felt optimism. The temptations were strong. Suppose, however, one had lost a parent, a brother, a sister; it would have opened his or her eyes to the evils of the regime. Indeed, for those who suffered under it, the whole system became repulsive in the extreme. Despite the many things to attract and allure us, the world in which we live is no different. This is Satan’s world and he is an evil and cruel tyrant.
Heavenly Citizens
God no longer views us as citizens of this world; we belong to His kingdom now: “Giving thanks unto the Father, . . . who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son” (Col. 1:12-13). Our citizenship is heavenly: “For our commonwealth has its existence in the heavens, from which also we await the Lord Jesus Christ as Savior” (Phil. 3:20 JND). In the book of Ephesians we are viewed as raised up and seated in the heavenlies in Christ (Eph. 2:6 JND). Though we understand that we are not yet physically with Christ, this doesn’t alter God’s view of us in Christ.
In Paul’s letter to the Colossians we have another view: this time from the standpoint of the believer in this world. Paul addresses the believer as risen but not yet in heaven. Despite this, our hope most certainly rests there: “For the hope which is laid up for you in heaven” (Col. 1:5). The two views are not at variance with one another; they give us important insights into how we should live on this earth.
Furthermore, we have been espoused to Christ (2 Cor. 11:2). The One we love is not here. Our affections should be on Christ in glory, not here in this world: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God” (Col. 3:1-3).
Unfortunately, we are very much like little children. God has given us great and wonderful, heavenly gifts, and we don’t know what to make of them! Like a child, we are drawn back to the things of this earth, and once again, we find ourselves playing with sticks and stones in the dust! Paul in writing to the Galatians asks: “How do ye turn again to the weak and beggarly principles to which ye desire to be again anew in bondage?” (Gal. 4:9 JND). We do ourselves no favors in taking up with this world again. We were delivered from its power at the cross; why do we so readily return to its bondage? To return to the things which I have formerly judged makes me a transgressor: “If I build again the things which I destroyed, I make myself a transgressor” (Gal. 2:18).
Strangers and Pilgrims
“Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1 Pet. 2:11). If we don’t understand that we are heavenly citizens and strangers in this world, we will never live as pilgrims. The word stranger might be better understood if we use the word foreigner. God has called us to live our lives in relationship to this world as foreigners. Everything about this world is foreign to the new life we possess in Christ. It is no longer our home. Like Abraham, we are to be tent dwellers. I don’t mean literally, but this certainly should form our mindset as to this world and its things. Keep in mind: it is the world system, not the physical earth, of which we speak. The only property we ever read of Abraham purchasing was a cave to bury the dead: “I am a stranger and a sojourner with you: give me a possession of a buryingplace with you, that I may bury my dead out of my sight” (Gen. 23:4). If Abraham established no permanent roots here, then we certainly have no excuse for doing so either: “For [Abraham] looked for a city which hath foundations, whose builder and maker is God” (Heb. 11:10).
Our giving up of the world should by no means be limited to the spiritual. The metaphor of a race is used in various scriptures to illustrate the Christian life. It is not a race against other believers, but rather, it has the character of an endurance race. No one enters such a race loaded down with unnecessary weights: “Let us also therefore, having so great a cloud of witnesses surrounding us, laying aside every weight, and sin which so easily entangles us, run with endurance the race that lies before us, looking stedfastly on Jesus the leader and completer of faith” (Heb. 12:1-2 JnD). It is not merely that some things in this world are sinful; we also need to be careful of the weights that drag us down. These are things which may not be bad in themselves, but they stunt Christian growth and they hinder us in the pathway of faith.
In his second letter to Timothy Paul uses a different metaphor: the soldier. “No man that warreth entangleth himself with the affairs of this life; that he may please Him who hath chosen him to be a soldier” (2 Tim. 2:4). A soldier’s life is characterized by discipline and hardship. Naturally speaking, we don’t like the sound of that. And yet, who are we trying to please? If we consider the illustration given earlier, of one living in Germany during the Second World War, we begin to see the seriousness of entangling ourselves with the world. By involving ourselves in its entertainment, politics, materialism, philosophy, religion, and the list doesn’t end there, we are in fact consorting with the enemy. “Adulteresses, know ye not that friendship with the world is enmity with God? Whoever therefore is minded to be the friend of the world is constituted enemy of God” (James 4:4 JND). These are strong words. The world offers us every means to gratify the flesh, but to return again to that which we have been delivered from is nothing short of spiritual adultery.
Don’t imagine that Satan doesn’t have a design in the things he offers. It is not too difficult to name books and movies that take subjects, innocuous enough in themselves, but which contain not so subtle distortions of the truth. The entertainment industry, in particular, has always had an agenda. It has promoted its brand of morality since time immemorial. We can clearly see the fruits of it in the world around us today.
Temptation
The world’s whole effort consists in separating the Christian from Christ. As Christians we have been delivered from the power of darkness, and though Satan may buffet us, he cannot compel us to sin. We must accept full responsibility for our actions. One of Satan’s strategies for turning us out of the pathway of faith is to set before us those things that appeal to the old nature. It’s called temptation. He knows our weaknesses, in many instances, better than we know them. Satan’s technique is rather like fishing. He dangles the worm, and we bite—only to discover too late that there’s a hook!
How do we counter temptation? If something is distasteful to us, it will never tempt us. While the temptations of the world are very pleasing to the flesh, they have no chance with the new nature. As to whether the new or old nature answers the door when temptation comes knocking depends very much on our spiritual state: “I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever” (1 John 2:14-17). Young men are characterized by strength, and the spiritual young man has strength for spiritual conflict. But it is only by having the Word abiding in us—living and breathing it—that keeps us strong. It takes us out of this world into an altogether different sphere of thought—a sphere where the new nature is enlightened and strengthened through divine communication. Satan cannot touch a man so long as the Word of God is used in simple obedience. We see this borne out in the life of the Lord Jesus—He, who always did the will of the Father. On each occasion, when Satan tempted the Lord, He responded by giving a scripture (Matt. 4:1-11). The Lord’s entire life was governed by obedience to the Word. While we may not always feel it, as believers we possess that very same life: “Whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not” (1 John 5:18). If Satan is unable to take the child of God out of the path of obedience, he is completely and utterly powerless: “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith” (1 John 5:4).
All attempts to tame the flesh are futile. The law cannot control it, neither can penance and harsh discipline. The only remedy is to recognize that it has been done with at the cross: “They that are Christ’s have crucified the flesh with the affections and lusts” (Gal. 5:24). In God’s sight, that which is attached to our former life is dead and buried. In Romans eight, we learn that we live in an entirely new sphere governed by entirely new principles: “Ye are not in the flesh, but in the Spirit” (Rom. 8:9). The flesh and the Spirit are contrary to one another; it is only when we walk in the Spirit that the flesh and its lusts will have no power in our lives (Gal. 5:16). Should we wonder that the flesh is so active if we fill our lives with worldly pursuits? It never ceases to amaze me that the world should wonder at corruption and violence when so much of its entertainment revolves around those two things!
Temptations are very real; they don’t disappear with age. The forgoing notes may seem all too spiritual, and, in the face of temptation, we are often frustrated by our failures. However, it must be emphasized, no matter how many practical techniques are presented, temptation is ultimately a spiritual battle. For the man of this world, many temptations simply do not exist—he yields to them all without as much as a twinge of the conscience. For the Christian, this is not so. But given all this, are there not practical things to be found in the Word of God that we can do? Yes, there are. The book of Proverbs is full of them. In it we find heavenly wisdom for an earthly pathway. There’s a catch, however; the book of Proverbs won’t do us any good unless we read it and apply it.
The simplest and most practical way to resist temptation is to avoid it altogether. We should not put ourselves in a position where our weaknesses can be exploited: “Avoid it, pass not by it; turn from it, and pass away” (Prov. 4:15). How many times must we fall into a pot-hole before we take a different street? Unfortunately, we are slow to learn. If the computer is a source of temptation, then when temptation strikes, get up and walk away from it—don’t hesitate. You can’t be tempted by something that doesn’t exist! “Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof” (Rom. 13:14).
It helps to be held accountable. As a parent, it is unwise to provide access to those things that are clearly a source of temptation to our children when they can’t be held accountable. It is wisdom, for example, to keep computers out of the bedroom. We will one day be held accountable for the things we have done in the body (2 Cor. 5:10), but we first learn accountability by submitting to others—our parents, teachers, spiritual leaders, and faithful peers.
Finally, it is a lie of the devil to suggest that we must be acquainted with evil to resist evil: “I would have you wise unto that which is good, and simple concerning evil” (Rom. 16:19). We may seem ignorant to those who are worldly-wise, but it saves us from all sorts of grief: Human wisdom seeks to guard itself by a thorough knowledge of the world and of all evil ways. This is not the wisdom that cometh down from above, but is earthly, natural, devilish. The wisdom from above is first pure, then peaceful, gentle, yielding, full of mercy and good fruits, uncontentious and unfeigned. It needs not to cultivate acquaintance with evil; it knows good in Christ, it is satisfied and adores. It hears and loves the shepherd’s voice; a stranger’s voice it knows not, and will not follow.
So What’s Allowed and What’s Not?
It is human nature to desire a list of do’s and don’ts. Given a list of things that meet God’s approval, man believes he is quite capable of doing them—the Law proved otherwise. On the other hand, the new nature does not require such a list—it delights to do God’s will. Often, however, we act in the flesh and we should recognize it and judge it according to the light of the Word.
In Acts 15 we read how some were insisting that the Gentile be subject to the law. This was rightly rejected, but the following admonition was given: “abstain from pollutions of idols, and from fornication, and from things strangled, and from blood” (Acts 15:20). This was not a new law nor was it the full extent of Christian conduct. These were, however, necessary injunctions to the Gentiles among whom these things were common place. Simply because “everyone is doing it,” does not make something right—even when it’s done by other Christians. All too frequently the opposite is true: “That which is highly esteemed among men is abomination in the sight of God” (Luke 16:15).
A Christian has spiritual intelligence. We should not be as the horse or mule “which have no understanding: whose trappings must be bit and bridle, for restraint, or they will not come unto thee” (Psa. 32:9 JND). For this reason, we do not expect to find explicit Biblical answers for every question that we may face. If I’m faced with the dilemma, “Should I do such-and-such,” there is a very good chance that I won’t find a direct answer in the Word of God. Nevertheless, I will find principles to guide me—if I’m prepared to submit to them. We will never discover Scripture to be lacking in this regard. The Old Testament is a rich source of such principles. An Israelite was not to wear a garment of mixed materials: “Thou shalt not wear a garment of mixed material, woven of wool and linen together.” (Deut. 22:11 JnD). Today, much of what we wear is of mixed thread, so what do we understand by this verse? That we are sinful for wearing polyester and cotton? No, not at all! We can say, however, that a life of mixed principles is not going to please God. It is not a question of spiritualizing the law, but rather, of understanding the principles contained within it. Keep in mind, the Law was given to Israel: a people physically separated from the nations, and who were a family by virtue of natural birth. They were a mixed congregation of both faithfulness and infidelity. Nevertheless, God presented His Law to them in such a manner so that all could understand without excuse. As Christians, on the other hand, we are sanctified by the Spirit and have been brought into the family of God by His will (1 Pet. 1:2; John 1:13).
In the eighteenth and nineteenth chapters of Leviticus we find a list of statutes given to the children of Israel. With many of them there is no question as to the moral principles involved. However, in this instance, God prefaces the whole portion with one overarching principle: “After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances” (Lev. 18:3). Likewise, we as Christians are called upon to walk in separation from this world. We are not to behave as the world behaves, neither in our attitudes nor in the things we allow: “As obedient children, not fashioning yourselves according to the former lusts in your ignorance: but as He which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy” (1 Pet. 1:14-16). In this verse, Peter quotes from the Leviticus 19:2. And why are we to be holy—that is to say, a people separated practically unto God? Because we have been “redeemed . . . with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Pet. 1:18-19).
Not everything we encounter in this world is evil in itself. We must make use of the world system; otherwise, we must live as hermits—and God has not asked us to do that. Money, for example, is something we all make use of. Money in and of itself is not evil. Nevertheless, “The love of money is the root of every evil; which some having aspired after, have wandered from the faith, and pierced themselves with many sorrows” (1 Tim. 6:10 JND). Name an evil—murder, adultery, theft—and we can find an example where the love of money drove the perpetrator to perform their crime. If we keep in mind that we are pilgrims, and that everything we use is temporary and not our own, we will gain a better perspective as to the things of this world: “They that use the world, as not disposing of it as their own; for the fashion of this world passes” (1 Cor. 7:31 JnD).
We are spirit, soul, and body (1 Thess. 5:23). The body and soul have needs as well as the spirit—but note the order, the spirit comes first. Paul reminds Timothy that “bodily exercise profiteth little: but godliness is profitable unto all things” (1 Tim. 4:8). “Little,” in this verse, does not mean “for a time” but rather it speaks of “a few things” in contrast to “all things.” There is no question that exercise is necessary for a healthy body, but it can become an objective rather than a means. We do not want to be brought under the power of anything: “All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any” (1 Cor. 6:12). When we do choose activities, we should consider their source, character, associations, and most importantly, whether or not they are honoring to the Lord Jesus. Is it something that we would be embarrassed for the Lord to find us doing? “Blessed is that servant, whom his lord when He cometh shall find so doing” (Matt. 24:46).
A Testimony to Christ in the World
The story of our conversion is often called our testimony. However, to limit our testimony to this is a narrow view of what God has in mind for the believer. As Christians we are called upon to display Christ to this world throughout our lives—this is our true testimony. “Thou hast sent Me into the world, even so have I also sent them into the world” (John 17:18). This doesn’t mean to say that what God has accomplished in our lives isn’t unique or valuable, nor is it wrong to share it. The Apostle Paul recounted the story of his conversion three times. Reading the biographies of faithful servants of God can be a real source of encouragement. Nevertheless, our focus should always be on the Lord Jesus Christ and not on us.
The Apostle Paul told the Philippians that they were to be lights in a dark world: “That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world” (Phil. 2:15). A light in itself does not change what is around it, but rather, it dispels the darkness and shows the world for what it is. This never supposes that we involve ourselves in the world system. In fact, although we are in the world, we are most certainly no longer a part of it. “I have given them Thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through Thy truth: Thy word is truth” (John 17:14-17). The Word of God, in revealing the truth, exposes the world for what it is. It also shows us our place as children of God separated from this world and its defilements.
Earlier we talked a little about the great commission. Whether we like it or not, this requires talking to others: “Faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). Nevertheless, if our walk presents such a poor testimony to this world, then who will listen to what we have to say? In the book of Romans, Paul wrote this concerning the testimony of the Jews: “The name of God is blasphemed among the Gentiles through you” (Rom. 2:24). The Apostle reminded the Corinthians, “we are ambassadors for Christ” (2 Cor. 5:20). Our walk and our talk go hand in hand. We should be faithful representatives of our Lord: “Sanctify the Lord the Christ in your hearts, and be always prepared to give an answer to every one that asks you to give an account of the hope that is in you, but with meekness and fear” (1 Pet. 3:15 JND). We are not going to be ready to give an answer if our hearts are full of this world. Rather, our conduct before the world should be such that others ask us why we are different.
It is not simply that we should shun those things which are dishonoring to God, but our very conduct should be a reflection of Christ. We can be very legal Christians—preferring a certain style of dress, disdaining certain activities, etc.—but are we honest? Is our speech wholesome? Can we keep our temper? Does levity or seriousness characterize our life? Are we kind and compassionate? (Eph. 4:25-32; Titus 2:11-12). “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation” (1 Pet. 2:11-12). I’m not suggesting that we shouldn’t be careful about clothing and activities, but it is easier to dress the part of a Christian, than to behave as a Christian. Often those who struggle with the latter are sticklers regarding the former.
“Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (James 1:27). The outward practice of our faith (that which is called religion in this verse) is not robes, ceremonies, and holy days. It is a life that goes out in sympathy to the suffering and afflicted, and it is a life which is lived in separation from this world. John Bellett wrote of the Lord Jesus: His holiness made Him an utter stranger in such a polluted world; His grace kept Him ever active in such a needy and afflicted world. Though the lonely One, He was always the active One.
Things to Consider
The world crucified the Lord Jesus and is wholly at enmity with God. The cross is the end of the world for the believer.
We are heavenly citizens and no longer citizens of this world.
We should walk as strangers and pilgrims; heaven is our home.
There are things that are sinful, but we also need to be careful of the weights that drag us down spiritually.
Friendship with the world is spiritual adultery.
If we wish to be strong spiritually, we must have the Word of God abiding in us—we must live it and breathe it!
Satan is powerless before a life of faith lived out in obedience to the Word of God.
If we fill our lives with worldly pursuits, should we wonder when we are weak in the face of temptation?
Flee temptation; don’t stand around and wait to be tempted!
God has not given us a list of do’s and don’ts. Scripture, however, is full of divine guidance for all of life’s circumstances.
We use the things of the world remembering that they are not ours to dispose of, and they are only for a time.
Our testimony to this world is to display Christ in our lives; we are ambassadors for Christ.
Hope and Trials
Christ our Hope
The poet, Alexander Pope, wrote: “Hope springs eternal in the human breast.” Without hope things are hopeless—there is a good reason why we use this word. The Christian’s hope is quite simply: “to be with Christ; which is far better” (Phil. 1:23). Although this particular verse speaks of our state in death, when absent from the body, our hope in resurrection is no different: “So shall we ever be with the Lord” (1 Thess. 4:17). This is the only meaningful hope for mankind; all else rests on uncertainty and ends with the grave. The Christian’s hope rests upon the Word of God and is secured by the finished work of Christ. It is not something we wish for with an uncertain anticipation, but rather, it is the conclusion of the work which God has accomplished for us and in us.
As we noted in the last chapter, our hope is in the heavens and not here on this earth: “the hope which is laid up for you in the heavens” (Col. 1:5 JND). Furthermore, it is in the heavens; it is not heaven itself. Our hope is a Person—not a place. If our hope were here in this world—and especially if it were at this present time—we would have every reason to be depressed by the state of things. For the early Jewish Christians a deferred hope required an adjustment to their thinking. The hope of Israel was earthly; they looked for their redemption as a nation (Luke 24:21). Their salvation had always been connected with deliverance from earthly trials: “Thou gavest them saviors, who saved them out of the hand of their enemies” (Neh. 9:27). For the Christian, however, we have no such promise. In fact, the very opposite is true: suffering is the normal Christian experience. Peter wrote how the prophets “testified beforehand the sufferings of Christ, and the glory that should follow” (1 Pet. 1:11). This was true of the Lord Jesus and it is also the pattern for us: the servant is not greater than his master (John 15:20).
Our heavenly hope and our earthly trials are coupled over and over again in the New Testament. We see this with the words of the Lord Jesus Himself: “Let not your heart be troubled: . . . I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also” (John 14:1-3). As we consider the importance of the Christian’s hope, we cannot escape the subject of trials—the two are intertwined.
Interpreting Prophecy
Quite apart from our earthly trials, the Christian is to live his or her life in view of eternity. Our time on earth is barely a blip in the overall scheme of things. The opening paragraph to the book of Revelation contains this exhortation: “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand” (Rev. 1:3). The prophetic writings are often neglected as being an unprofitable source of debate and contention. These words from Revelation, however, indicate something quite different. If the book of Revelation is impossible to understand, why would the Apostle John, by the Spirit of God, encourage us to read it? What point would he have in asking us to “keep those things which are written”? I’m not suggesting that we need to understand all things prophetic, but then again, neither should we neglect them.
There are a few things that I have found to be helpful in understanding prophecy. Although the prophets addressed themselves to the conditions of the day in which they spoke, they looked beyond them to a future day—very often by relating present circumstances to future events. This explains why prophecy often appears to be piecemeal. We are not given prophecy simply to satisfy our curiosity as to the future; the prophets addressed themselves to the people because there were real needs. They spoke to the conscience while lifting the eyes beyond the present trial to the One who was over all. The prophet Micah wrote when Assyria was pressing hard against Samaria and Judah. This was the impetus for his prophecy, but it was not the sum of it. When we turn to the fifth chapter, Micah is clearly speaking of a future day. The second verse—by the testimony of Scripture itself (Micah 5:2; Matt. 2:6)—speaks of the coming of Christ. He would be their peace when the Assyrian came into their land (vs. 5). Furthermore, we read how Assyria will be wasted (vs. 6) and all the enemies of Israel cut off (vs. 9). Clearly this has never been fulfilled. However, a future king of the north, of which the king of Assyria is an archetype, is a recurring theme throughout prophecy.
Much difficulty with prophecy is taken care of by simply accepting God at His word. As others have said, when the literal sense makes perfect sense, seek no other sense, for it will be nonsense. When God uses symbols, He interprets them for us, though perhaps elsewhere in His Word. To suggest that the prophecies of Isaiah, Ezekiel, Daniel, and so forth, have been fulfilled and that we can only apply them spiritually, is a slight to the integrity of God. And yet, there are those who believe that we are presently in the millennial kingdom. If this is so, then why are we to walk as strangers and pilgrims? If the book of Revelation describes Titus’ attack on Jerusalem, then it must have been written prior to 70 AD. However, all the evidence, and its late acceptance into the canon of Scripture, points to a much later date of writing. One who does not believe what God has said, and that God will do what He has promised, naturally does that which God forbids: “There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of His coming?” (2 Pet. 3:3-4).
One final point: the church is not the subject of prophecy. We do not wait for, nor do we look for, the fulfillment of prophetic events. Just as Paul lived in expectation of the rapture, so do we: “. . . we which are alive and remain unto the coming of the Lord” (1 Thess. 4:15). Prophecy is occupied with God’s dealing in government on the earth, at the center of which is Israel. We cannot, however, speak of prophecy without bringing in Christ, the Anointed One of God. Truly, “the spirit of prophecy is the testimony of Jesus” (Rev. 19:10 JND). A clear understanding of prophecy will not lead us to be occupied with angels or demons, or battles between good and evil. No, the spirit of prophecy is the testimony of Jesus. It will lead us to be occupied with the Lord Jesus Christ.
Living in View of Eternity
When Daniel was brought before Belshazzar, he was offered the position of third ruler in the Kingdom: “If thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom” (Dan. 5:16). Surely this was a great honor, and yet Daniel turned it down! “Let thy gifts be to thyself, and give thy rewards to another” (Dan. 5:16-17). Why would Daniel do this? He had literally seen the writing on the wall: “MENE, MENE, TEKEL, UPHARSIN” (Dan. 5:25). Belshazzar’s kingdom had been numbered, weighed, and given to the Persians. All was finished for both Belshazzar and the Babylonian empire; it was about to be conquered by the Persians. Have we seen the writing on the wall, or, are we like Belshazzar and his wise men, without understanding of God’s prophetic word?
Are we grasping at this world’s honors or seeking justice in a world that knows no justice? Are we living in the fear of man, not recognizing that God, who remembers the sparrow, has His eye upon us? Are we anxious over meat and drink when we have a Father who knows that we have need of these things? Or, are we laying up treasure in heaven where it will not fail? “Where your treasure is, there will your heart be also” (Luke 12:34). The twelfth chapter of Luke addresses itself to the faithful in Israel, in view of a crucified Messiah and the temporary setting aside of an earthly Kingdom. What were the faithful to do? They were to look for the Lord’s return, but until then, there would be trials and violence; but the Father saw all and knew all and He would care for His little flock. We can summarize the chapter with a simple question: Are we living in view of eternity or for the here and now?
The Christian should live his or her life in daily anticipation of the coming of Christ. We are waiting for the Lord’s shout when He will call to His bride, the church: “Come up hither” (Rev. 4:1). “The Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thess. 4:16-17). This is our blessed hope (Titus 2:13).
Our hope, however, does not end with this. We “rejoice in hope of the glory of God” (Rom. 5:2). We anticipate a day in which all will be to the glory of God; a scene that nothing can mar. If our thinking ends with the rapture, then it is probably for the wrong reasons. Yes, we want to leave this scene, but why? Is it just to escape our difficulties?
The Lord Jesus is going to return to earth in a display of glory for all to see—this is His appearing. The rapture and the appearing should not be confused; they are two distinct and separated events. At the rapture, the Lord will not be seen by this world—only by those caught up to meet Him in the clouds. At His appearing, however, every eye shall behold Him (Rev. 1:7). What does Christ’s appearing mean to us? Are we concerned for His glory?
When Scripture connects responsibility with the Lord’s coming, it always connects it with His appearing and not the rapture. Perhaps this is unexpected, but it must be so. At His appearing the glory of Christ will be manifest—a glory that we will share in. It should be no surprise then to read: “To the end He may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints” (1 Thess. 3:13). All will be reviewed and judged before that time and the consequences of our responsibility will be on display. The Apostle Paul could say of the believers in Thessalonica: “What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming?” (1 Thess. 2:19). In writing to Timothy, Paul says: “keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ” (1 Tim. 6:14). To the Philippians he writes: “Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain” (Phil. 2:16). These are just a few of the verses that connect our conduct with Christ’s appearing. Living in the good of this hope changes us—it must! “Every man that hath this hope in Him purifieth himself, even as He is pure” (1 John 3:3).
If we are living in view of eternity, not only will our Christian walk take on certain moral characteristics, but we will also be spared from the anxieties of this world. When Paul wrote his first letter to the Thessalonians, they were brightly waiting for the Son of God from heaven (1 Thess. 1:10). Their hope was alive and well. However, by the time Paul wrote his second letter, they were shaken in mind and troubled. They had lost their hope. In this particular instance, it was because of false teaching. They were suffering persecution and had been persuaded, by a forged letter, that the day of the Lord (a day of terrible judgment) was present (2 Thess. 2:2-3 JnD). The Apostle reminds them: “by the coming of our Lord Jesus Christ, and by our gathering together unto Him” (2 Thess. 2:1) that they had no reason to be anxious. The day of the Lord will not come until we have been taken out of this world at the rapture: “I also will keep thee out of the hour of trial, which is about to come upon the whole habitable world” (Rev. 3:10 JND). It is not until the end of the second chapter that Paul again speaks of hope and the comfort that comes with it: “Now our Lord Jesus Christ Himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts, and stablish you in every good word and work” (2 Thess. 2:16-17).
Trials
The world looks about and sees pain and suffering and asks: “Where is God in all of this?” Of course, removing God from the picture doesn’t resolve the problem—it just leaves us in a world of pain and suffering without hope. Far from being indifferent to suffering, God feels it all: “Surely He hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of God, and afflicted” (Isa. 53:4). We live in a world that has shut God out. When He sent His Son, they said, “This is the heir: come, let us kill Him, that the inheritance may be ours” (Luke 20:14). Should we wonder at the chaos and suffering in a world that wishes to have nothing to do with God? Although we are not of this world, we are in this world and we feel the effects of sin. When a hurricane blows, or the flu season comes around, it affects both the just and the unjust. Whereas the godless view all as mere chance, the believer sees a purpose in it.
“Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ” (1 Pet. 1:6). In this verse Peter brings out four important points in connection with trials:
Our trials are only for a season—there is a time limit.
They are “if need be”; God doesn’t capriciously put us through needless trials; each circumstance of our life is ordered and measured by Him.
Only precious metals are tried by fire. If God sees fit to put us through a trial, it is because He sees something of value in us—we are more precious than gold.
Trials are ultimately for the glory of God. When the Lord was on earth it was in humiliation—men were astonished at the degree of humiliation (Isa. 52:14)—but He is going to return in glory, and beyond wonder, we will share in that display of glory.
A common mistake is always to suppose that God is punishing us in our trials. Job’s friends were sure that he had done something terribly wicked to deserve the grief he went through. The disciples fell into the same error when they asked: “Master, who did sin, this man, or his parents, that he was born blind?” (John 9:2). Man views prosperity as God’s approbation and trials as His censure. This is a poor view of God and unworthy of Christianity—it is typical of the religions of this world. The Lord’s answer to His disciples reveals something very different and of a far higher character: “Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him” (John 9:3). Ultimately, as we just now read in Peter’s first Epistle, our trials will be to the praise and glory of God. They deliver us from ourselves, wean us from this world, make us dependent on God, and bring us into practical conformity with His Son.
Others have suggested that there are four different types of trial. They may be remembered as the four P’s:
Preventative: “Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure” (2 Cor. 12:7).
Preparative: “Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God” (2 Cor. 1:4).
Purgative: “Every branch that beareth fruit, He purgeth it, that it may bring forth more fruit” (John 15:2).
Punitive: “For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged” (1 Cor. 11:30-31).
The last—punitive—is a trial that results from sin in our lives. There are trials where the causes are known and we recognize the chastening hand of the Father in them. The Father of spirits loves us too much to allow us to go on in our own way: “Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth” (Heb. 12:6). On the other hand, there are trials which we may not understand. These should not lead us into an unhealthy occupation with ourselves—where our focus is inward and not upward. Self-occupation should not be confused with self-judgment. John Darby wrote: Self-occupation is the bane of the soul. Man makes himself the center, and himself the chief object upon earth. On the other hand: Self-judgment is the work of the Spirit of God. It is not His proper work, but it is often, from our want of watchfulness, His necessary work. There is no way of return to the joy of communion without it. We should be occupied with self only long enough to judge it.
Job’s three friends made the mistake of occupying Job with himself. Their false accusations were counterproductive. Elihu, on the other hand, pointed Job to God. He could not explain Job’s trial, but he pointed him in the right direction. God was neither punishing Job nor was He acting arbitrarily. There was a needs-be in Job’s life, and God was very much working with him. Job, in his vehement self-defense, forgot that God was for him: “Behold, I am for you, and I will turn unto you, and ye shall be tilled and sown” (Ezek. 36:9). It is only when Job came into the presence of God that he found deliverance.
Peace and Joy in Times of Trial
“My brethren, count it all joy when ye fall into divers temptations” (James 1:2). It hardly seems fair of God to ask us to joy in our trials. Indeed, elsewhere we read: “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby” (Heb. 12:11). So how are we to understand the verse in James? Everything has to do with context. The book of James speaks of our outward display of faith before others. How do we react to a trial: is it with anger, or despair, or maybe even indifference? None of these are consistent with a walk of faith. The twelfth chapter of Hebrews, on the other hand, addresses God’s chastening hand upon us. If we are truly exercised by the experience, we will feel godly grief (2 Cor. 7:10 JND). Nevertheless, even in these trials there is an aspect in which we can rejoice—and I’m sure that this is, at least in part, what James speaks of. A parent, who allows a child to act according to his or her own will, is neither loving nor kind. But we have a Father who loves us far too much for that. Let us never forget that God does not cease to be a loving and merciful God, even in the midst of trial. Trusting Him, knowing that He never makes mistakes, and that He has our very best in view, will give us great peace. “Thou wilt keep him in perfect peace, whose mind is stayed on Thee: because he trusteth in Thee” (Isa. 26:3). As the hymn writer says, the Father never causes His child a needless tear:
Our times are in Thy hand,
Whatever they may be,
Pleasing or painful, dark or bright,
As best may seem to Thee.
Our times are in Thy hand;
Why should we doubt or fear?
A Father’s hand will never cause
His child a needless tear.
In writing to the Romans, the Apostle Paul says: “As regards hope, rejoicing: as regards tribulation, enduring: as regards prayer, persevering” (Rom. 12:12 JnD). Here we have one of those links between hope and tribulation. Like one ascending a rocky path on a steep mountain, tribulation requires patience and endurance. We rejoice, however, at the prospect of brighter days ahead—whether they be here or in glory. Furthermore, we have the Word of God to assure us that we will never be tried beyond our breaking point (1 Cor. 10:13). We never need say, “I’m not sure if I’m going to make it.” But there is something more: the Apostle brings in, prayer. Not just a prayer, but persevering in prayer. Patience sets aside our wills. As a result, we are brought into dependence on God; it is prayer that sustains us in the pathway of dependence. The Lord Jesus is our example; in the Gospel of Luke we frequently find the Son of Man in the attitude of prayer: “He withdrew Himself into the wilderness, and prayed” (Luke 5:16). Paul exhorts the Philippian believers: “Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Phil. 4:6-7).
We need not suppose that our pathway will always be difficult and gloomy. God provides us with times of respite from the storms of life. It’s always tempting to turn to the world for relief and a light moment, but this will prove to be empty and unsatisfying. Like David, the best refuge may simply be a cave alone with the Lord (Psa. 142).
From every stormy wind that blows,
From every swelling tide of woes,
There is a calm, a sweet retreat;
‘Tis found before the mercy-seat.
In going through the gospels, we read of quiet moments spent by the Lord far from the tumultuous crowd. Regardless of the little respites that we may enjoy, this world is not our home. If we feel out of place in it, it is because we are.
When we hear someone say, “You don’t know how I feel,” that is quite true. Humanly we can’t enter into the feelings of another. If we’ve gone through similar circumstances, we may be able to empathize. More than that, we should be able to share the comfort that we experienced in our trial (2 Cor. 1:4). However, we can never truly say, “I know just how you feel.” There is One, however, who can say this. Even when we feel alone and misunderstood, we can take our burden to the Lord Jesus and be assured that He understands: “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:15-16).
The Comfort of the Scriptures
“Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope” (Rom. 15:4). The subject of hope and trials is much too large to cover adequately in one chapter. The Word of God is full of verses and examples for our encouragement. When we are troubled, it is most helpful to read these scriptures and meditate on them. I will close with just a few verses which have been especially encouraging to me:
“The eternal God is thy refuge, and underneath are the everlasting arms” (Deut. 33:27).
“God is our refuge and strength, a very present help in trouble. Therefore will not we fear” (Psa. 46:1-2).
“The Lord is good, a stronghold in the day of trouble; and He knoweth them that trust in Him” (Nah. 1:7).
“Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matt. 11:28-29).
“Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? . . . 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 creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Rom. 8:35,38-39).
“I will never leave thee, nor forsake thee” (Heb. 13:5).
“Surely I come quickly. Amen. Even so, come, Lord Jesus” (Rev. 22:20).
Things to Consider
Our hope is to be with Christ.
Ours is a certain hope, resting, as it does, on the Word of God and the work of the Lord Jesus Christ.
We do not expect deliverance from earthly trials, but our hope helps us through them. Hope and trials are intimately connected in Scripture.
If we do not believe what God has said, and that He will do what He has promised, we will do that which He forbids.
If we are living in the hope of the glory of God, it will change us; we will purify ourselves even as He is pure.
God allows trials in our lives so that we might become more like the Lord Jesus Christ.
Trials may be: preventative, preparative, purgative, or punitive. We should not automatically assume that God is punishing us.
We can have peace, and even joy, in a trial if we fully trust our loving Father to do that which is necessary and right.
Others will not understand us, but the Lord Jesus Christ does; He was tempted in all things in like manner as we are—sin apart.
Prayer sustains us in a trial.
The Word of God is a source of encouragement and strength; we need to read it and meditate on it.
Glossary
Eternal Life
Eternal life is more than never-ending life. Even the unsaved live forever—for them, however, it will be spent in eternal punishment (Matt. 25:46). Eternal life was manifest in the life of the Lord Jesus Christ: “[He] is the true God and eternal life” (1 John 5:20). This same life is now the gift of God to everyone who believes the gospel: “The gift of God is eternal life through Jesus Christ our Lord” (Rom. 6:23). It is the present possession of every believer: “These things have I written to you that ye may know that ye have eternal life who believe on the name of the Son of God” (1 John 5:13 JnD). It is characterized by a knowledge of God fully revealed as the Father in the Son: “This is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent” (John 17:3).
Forgiveness
Guilty! is the solemn verdict of Romans, chapters one through three: “That every mouth may be stopped, and all the world may become guilty before God” (Rom. 3:19). There is nothing we can do to rectify our condition—forgiveness is a necessity. God, however, is a righteous judge and He cannot ignore sin. It is only on the ground of the sacrificial work of Christ that God can extend forgiveness. All who have placed their faith in that work receive forgiveness for their sins: “God for Christ’s sake hath forgiven you” (Eph. 4:32). “Your sins are forgiven you for His name’s sake” (1 John 2:12).
Grace
Grace is the favor shown by God to guilty man. Grace does not overlook sin—that would mean that God is unrighteous. Rather, it is only because of the propitiatory work of Christ that grace can be extended to man. There is nothing we can do to merit the grace of God—neither works nor obedience to the law: “To him that worketh is the reward not reckoned of grace, but of debt” (Rom. 4:4). “Whosoever of you are justified by the law; ye are fallen from grace” (Gal. 5:4). We come into the good of it through repentance and faith: “Repentance toward God, and faith toward our Lord Jesus Christ” (Acts 20:21). “By grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Eph. 2:8).
The believer is daily sustained by the grace of God: “The grace of our Lord Jesus Christ be with you” (Rom. 16:20; 1 Cor. 16:23; Phil. 4:23, etc.).
Holiness
Holiness has been described as “a nature that delights in purity and which repels evil.” Holiness contrasts with defilement—the opposite of holy is profane. God is holy in His character. The Christian is holy in that he or she is a partaker of that divine nature: “the new man, which after God is created in righteousness and true holiness” (Eph. 4:24). On this basis, we are called to live a life of practical holiness: “Be ye holy; for I am holy” (1 Peter 1:16). The Greek word used for profane in the New Testament has the sense of: accessible; a common or open place. If we are to live a life of holiness, then we must shut out all things defiling. Under the Law, an open vessel was unclean (Num. 19:15).
Justification
Justification stands in contrast to condemnation. Justification means to declare righteous. If one has been justified, then they have been cleared of every charge brought against them: “There is therefore now no condemnation to them which are in Christ Jesus” (Rom. 8:1). We are justified through grace: “Being justified freely by His grace through the redemption that is in Christ Jesus” (Rom. 3:24). Justification is on the principle of faith and not works: “A man is justified by faith, without works of law” (Rom. 3:28 JND). The blood is the ground of it: “Having been now justified in the power of His blood, we shall be saved by Him from wrath” (Rom. 5:9 JND).
Propitiation
Through the death of the Lord Jesus Christ the righteous and holy nature of God has been fully cleared. Sin brought about a condition of things completely odious to God—it was an affront to His righteous and holy nature. It is the propitiatory work of Christ that has addressed this—and as such, that work is universal and complete: “Jesus Christ the righteous . . . He is the propitiation for our sins; but not for ours alone, but also for the whole world” (1 John 2:1-2 JnD). It is important to recognize that propitiation addresses itself to the injury done to God and not the guilt of man. Nevertheless, it is on the basis of propitiation that God now presents Himself as a Savior-God. All who place their trust in the Lord Jesus Christ—and only those—have salvation.
Reconciliation
Reconciliation contrasts with alienation—an alienation that has come about because of sin. It is through the death of the Lord Jesus Christ on the cross that a believer is now reconciled to God: “You, that were sometime alienated and enemies in your mind by wicked works, yet now hath He reconciled in the body of His flesh through death, to present you holy and unblameable and unreproveable in His sight” (Col. 1:21-22). The old nature is not reconciled; it is only as possessing a new nature that we are reconciled—we now have a nature, born of God, that is suited to His nature.
Redemption
In redemption we are bought back and set free. Redemption stands in contrast to bondage: “Every one that practices sin is the bondman of sin” (John 8:34 JND). The Lord Jesus Christ paid the price of redemption with His blood: “Redeemed . . . with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18-19). We have been redeemed from the power of sin: “Our Savior Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity” (Titus 2:13-14); Satan: “When a strong man armed keepeth his palace, his goods are in peace: But when a stronger than he shall come upon him, and overcome him, He taketh from him all his armor wherein he trusted, and divideth His spoils” (Luke 11:21-22); this evil world: “Our Lord Jesus Christ, who gave Himself for our sins, that He might deliver us from this present evil world” (Gal. 1:3-4).
Righteousness
Righteousness is that attribute of God in which He acts in perfect consistency with His own character. Because of the propitiatory work of Christ, God can, in righteousness, justify the guilty who believe in Him. It is important to recognize that grace, as expressed in the gospel, is founded on righteousness—in no way does grace set it aside or diminish it.
In man, righteousness contrasts with sin. Man has proven himself to be without righteousness: “There is none righteous, no, not one” (Rom. 3:10). As believers we are made the righteousness of God in Christ: “For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him” (2 Cor. 5:21). Christ’s righteousness has not been put to our account; rather, God sees us as righteous in Christ because of His work on the cross.
Sanctification
Sanctification relates to holiness. To sanctify, or consecrate something, is to declare it holy. In so doing, that thing is set apart from all defilement. In sanctification, the believer is set apart to God. This is our present standing in Christ (1 Cor. 1:2,30). “By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:10). There is also that practical, ongoing sanctification in the life of the believer: “For they verily for a few days chastened us after their own pleasure; but He for our profit, that we might be partakers of His holiness” (Heb. 12:10).
Sin
Sin, in the minds of most, is an act of wickedness: murder, theft, lying, and so forth. In God’s sight, however, “sin is lawlessness” (1 John 3:4 JND). It is to live without reference to God. Scripture distinguishes between sin, the root, and sins, the fruit—the things we actually do. Through Adam’s transgression sin entered into this world and, as a result, death. All of Adam’s race have borne that same sin nature as evidenced by the fruit in their lives: “By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom. 5:12).
Substitution
Substitution allows me to say: “the Son of God, who loved me, and gave Himself for me” (Gal. 2:20). In bearing my sins in His own body on the cross, Christ is my substitute (1 Pet. 2:24). “Jesus our Lord . . . who was delivered for our offences, and was raised again for our justification” (Rom. 4:25). Propitiation is that aspect of the cross which is God-ward; substitution, on the other hand, is that which speaks to each believer individually. Whereas propitiation addresses the character of sin universally, substitution may only be claimed by those who personally accept the Lord Jesus Christ as their Savior: “unto all and upon all them that believe” (Rom. 3:22).