Yearly Archives: 2006

Grace For a Restless Apostle

Posted on by Pastor Ricky Kurth

(From a message given at the 38th annual Bible conference of the Berean Bible Fellowship, June 18th, 2006)

“Furthermore, when I came to Troas to preach Christ’s gospel, and a door was opened unto me of the Lord,

“I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia” (II Cor. 2:12,13).

Paul speaks here of the serious effect it had on him when he was deprived of the fellowship of his friend Titus. He begins with the word “furthermore” because fellowship was also the subject of the preceding context, although this is not readily apparent. Let’s begin by backing up to determine what this “furthermore” is there for.

After Paul had advised the Corinthians to break fellowship with the fornicator in their midst in I Corinthians 5, he was delighted to hear that they had followed his instructions. However, he was now dismayed to learn that they were refusing to restore fellowship to the man after he repented! And so Paul says to them,

“Sufficient to such a man is this punishment, which was inflicted of many.

“So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow” (v. 6,7).

The reason Paul urged them to re-admit the man into their assembly was because he knew that the man needed their fellowship—and they needed his. Paul knew that fellowship is important, and to show these Corinthians just how important it was, he begins our text by saying, as it were, “Furthermore, even I Paul need fellowship.” He then went on to describe how he had “no rest” apart from the fellowship of Titus. And so we begin this message with a few words about the importance of simply going to church.

Grace believers know that the Apostle Paul never commands us to go to church. Even if you believe that Paul wrote Hebrews, the admonition we read in Hebrews 10:25 is not in the imperative mood in the Greek text, and so is not a command. But while Paul never commands us to go to church, he assumes that we will want to attend church regularly. He says in I Corinthians 11:18:

“For first of all, when ye come together in the church….”

Do you see how Paul just assumes that even the carnal Corinthians will gather together regularly with other saints to study God’s Word, to sing His praises, and to fellowship with one another? Surely if even the great Apostle Paul needed fellowship, it is certain that we need it too!

Perhaps the reader is thinking, “Pastor, you don’t understand. My church is filled with difficult people, with whom I find it hard to get along.” All the more reason to go to church! We can never learn to demonstrate the grace of God in our lives without difficult people to be gracious to! Where better than the local church to learn to display the same mercy, longsuffering and grace that God extends to us when we grieve Him.

And aren’t these the greatest of God’s attributes? Don’t you want opportunities to display the mercy, longsuffering and grace of God in your life, and in so doing testify to what He has done in your life? When it comes right down to it, these grand attributes are actually the only attributes of God that we can display. Not a one of us can display God’s omniscience, His omnipotence or His omnipresence, but all of us can learn to exhibit His grace. But not without difficult people to be gracious to!

The absence of the fellowship of Titus so affected Paul that he didn’t enter an open door of opportunity to preach the gospel. This is the only time we read that Paul failed to enter an open door. Why would God allow this dark blot on Paul’s otherwise unimpeachable record if not to teach us the importance of fellowship. Take some time to read the stirring list of things that Paul endured in the ministry in II Corinthians 11:23-33. As you read each item in this poignant register, remind yourself that the beatings that Paul endured didn’t stop him from entering open doors, the stonings didn’t stop him, the shipwrecks didn’t stop him—NOTHING stopped him. But a simple lack of fellowship stopped him dead in his tracks.

And it might stop your pastor also. Thus one of the simplest ways you can support the teaching of God’s Word in your area is to simply go to church. You don’t want to have to explain at the Judgment Seat of Christ how you allowed the light of the gospel to be snuffed out in your area because your pastor was deprived of your fellowship and support.

Now, careful students of Scripture might object that the real reason for Paul’s discouragement was his concern over the response of the Corinthians to his first letter to them, an epistle that contained some sharp reproof. Thus when Titus failed to appear with news of their reaction, it was this that caused Paul to pass on entering the open door. We agree that this was part of the reason for Paul’s disheartenment, for later in this epistle, he states:

“For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears.

“Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;

“And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more” (II Cor. 7:5-7).

Here it cannot be denied that part of the reason for Paul’s unrest was due to his concern over the Corinthian reaction to his first epistle, and the absence of news about this that he expected Titus to bring. But when Paul says that he was comforted “by the coming of Titus, and not by his coming only,” we must conclude that he was adversely affected by both the absence of the fellowship of Titus and the report that Paul expected he would bring.

This brings up another very practical point. Perhaps Paul would have entered the open door had he not been burdened with concern over the Corinthian reaction to his reproof. Obviously, this concern diverted Paul from furthering the gospel through that open door. With this in mind, how it behooves us to conduct ourselves in the local church in such a way that our pastors can give themselves to the ministry, and not be distracted by concerns over disobedience in the church.

Before we move on in our text, we want to share one more thought about “open doors.” It is said that God never closes a door without opening a window. While this is not a quotation from Scripture, it was surely true in the life of the Apostle Paul. Paul was later imprisoned by the Roman government, but as the prison door closed on his freedom, a window of opportunity opened for him to share the gospel with members of Caesar’s household (Phil. 4:22). You see, Paul was incarcerated in a sort-of “white collar prison” located right in Caesar’s “palace” (Phil. 1:13), giving him access to members of the royal family, some of whom had come to know the Lord!

If the reader is wondering whether God is still actively opening such doors of opportunity in our lives, it should be noted that Paul speaks of this very thing in Colossians 4:2,3, a prison epistle that was penned after the close of the transition period in the Book of Acts. In fact, he asks for prayer in this late epistle that God would continue to open such doors, indicating that this would continue to be the norm throughout the duration of the dispensation of Grace. May we be faithful to enter such open doors at every opportunity!

In light of Paul’s failure to enter an open door, it is intriguing to hear him speak of triumph in the next verse of our text:

“Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of His knowledge by us in every place” (II Cor. 2:14).

While Paul had failed to enter a door of opportunity to serve the Lord, God was still able to cause him to triumph in Christ, because wherever Paul went instead of entering that open door, he faithfully made manifest the savour of His knowledge.

Perhaps the reader of this page is haunted by the memory of a similar open door that you too failed to enter years ago. May I say unto you by the authority of the Word of God that your life needn’t be filled with spiritual regret over this. God can cause you too to triumph in Christ if, like Paul, you too are faithfully making manifest the savour of His knowledge wherever it is that life has led you instead.

“For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish” (II Cor. 2:15).

In spite of Paul’s failure, we read that his life was still a sweet savor to God. We believe that this was because of the Biblical significance of the phrase “sweet savour.” This phrase is used forty-three times in Scripture, and almost always refers to the burnt-offering of an animal sacrifice. Notice the significant first use of this phrase in Genesis 8:20,21:

“And Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar.

“And the Lord smelled a sweet savour….”

The reason the burnt-offering was a sweet savour to God was because it foreshadowed the sacrifice of Christ, which is also described as a sweetsmelling savour:

“And walk in love, as Christ also hath loved us, and hath given Himself for us an offering and a sacrifice to God for a sweetsmelling savour” (Eph. 5:2).

We believe that the sacrifice of Christ Himself was a burnt-offering. Throughout the Old Testament, God showed that He was pleased with an offering made unto Him when He answered by fire (Lev. 9:24; I Kings 18:24,38; I Chron. 21:26; II Chron. 7:1). And so it was that on Calvary, unseen to human eyes, the fire of God’s wrath fell on our Saviour, causing him to “thirst” (John 19:28), just like the rich man in hell (Luke 16:24), who was also experiencing the wrath of God. Thus there can be no question that God was pleased with the sacrifice of our Lord, the ultimate burnt-offering, and accepted it by fire.

But there were times in Israel’s past when God refused to smell her burnt-offerings. For instance, in Amos 5:21,22 we read:

“I hate, I despise your feast days, and I will not smell in your solemn assemblies.

“Though ye offer Me burnt-offerings and your meat-offerings, I will not accept them: neither will I regard the peace-offerings of your fat beasts.”

Why would God refuse to smell something that reminded Him of the coming sacrifice of Christ? Why did He accept the burnt-offering of Noah and refuse the burnt-offerings of Israel in the days of Amos the prophet? What had changed? Ah, the Law had entered! The Law of Moses was a system of conditional blessing, which stipulated that when Israel was good, God would bless them, but when they were bad, He would curse them (Lev. 26).

We know that Israel was bad in Amos’ day since God speaks to Israel of “your feast days” and “your solemn assemblies.” When God gave these feasts to Israel, He called them “the feasts of the Lord“ (Lev. 23:2,4,37,44), but when they were living in rebellion against Him, God took His name off of these feasts and contemptuously called them “your feasts.” This is similar to how in the beginning of the Lord’s earthly ministry, He called the temple “My Father’s house” (John 2:16), but by the end of His ministry He called it “your house” (Matt. 23:38) because of their sin and rebellion. And so, since Israel was under the Law, it is not surprising to read that God would refuse to smell their sweetsmelling burnt-offerings in the sinful days of Amos.

But now let’s make a comparison of all this to how things work under Grace. For this, of course, we will need to turn to the epistles of Paul, the apostle of grace, and in particular to Paul’s epistle to the Philippians.

The Philippians weren’t offering animal sacrifices, of course, but we believe them to be the Macedonians whom Paul said gave sacrificially to the poor saints at Jerusalem (II Cor. 8:1-5; Rom. 15:26), and then proceeded to give sacrificially to the Apostle Paul:

“But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God” (Phil. 4:18).

Here we see that the sacrifice made by the Philippians smelled good to God, and was acceptable to Him. If the Philippians were under the Law, we would have to conclude from this that they had been good, and that this was why God did not reject their sacrifice, as He did with Israel’s sacrifices in the days of Amos. However, when we examine the epistle to the Philippians we find evidence to the contrary.

We believe Philippians is an epistle of reproof. Paul tells us all Scripture is “profitable for doctrine, for reproof, for correction” (II Tim. 3:16), and his epistles appear in our Bibles in this very order. Romans is an epistle of doctrine, setting forth the doctrine of our salvation from sin, and how we should live in such a way that demonstrates we are free from sin. The Corinthian epistles that follow Romans are letters of reproof. Reproof was what was needed when the carnal Corinthians didn’t live in accordance with the doctrine set forth in Romans. Galatians comes next, and is a letter of correction. Correction is what the Galatians needed since they weren’t thinking clearly about the doctrine set forth in Romans. With Ephesians, the cycle begins again, as this great epistle sets forth the doctrine of the oneness of the Body of Christ.

Philippians then was a letter of reproof, written to people who weren’t acting in accord with this Ephesian doctrine of our oneness in Christ. What evidence do we have of this? In Philippians 4:2, we read:

“I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.”

Here we have confirmation that two of the ladies in the Philippian church were having a feud, and throughout the epistle we see indications that the church was divided, some siding with Euodias, and some with Syntyche. Paul’s frequent use of the word “all” in this epistle (1:1,4,7,8,25; 2:17; 4:23) shows that he refused to take sides in this quarrel, but rather loved and prayed for them all, and begged that they would live as “one” (1:27; 2:2).

But in light of this discord, how could God accept the sacrifice of these disobedient people? What had changed since His refusal to accept Israel’s sacrifice under Amos the prophet? Ah, Grace had now entered! Grace is a system of unconditional acceptance, and God is pleased to accept all sacrifices made to Him regardless of our spiritual condition. There is even a play on words in the Greek text, for the word for “sweet smell” (Phil. 4:18) is euodia. Euodias should not have smelled sweet to God because of her disobedience, but she did under Grace! Likewise the sacrifice of the Philippians should not have smelled sweet to God, but it did under Grace!

Having said that, this unconditional acceptance God gives us under Grace should never be viewed as a license to sin. Make no mistake about it, sin grieves the heart of a holy God (Eph. 4:30). But it should encourage the heart of every believer to know that every sacrifice we make for Him is accepted of Him. What a motivation to live sacrificially for the One who sacrificed Himself for us on Calvary’s tree.

Now we come to a very sobering part of our text, for Paul has told us that we are a sweet savour to God “in them that are saved, and in them that perish” (II Cor. 2:15).

“To the one we are the savour of death unto death; and to the other the savour of life unto life…” (v. 16).

When we make manifest the savour of His knowledge and someone believes, we are of course a sweet savour to God. But when we make manifest the savour of His knowledge and someone does not believe, we are likewise a sweet savour to God. We see this exemplified in our Lord’s testimony to the two thieves with whom He died. One believed on Him while the other did not, but who can deny that He was a sweet savour to God in both cases. Hebrews 4:16 compares the Word of God to a “two-edged sword,” a weapon that cuts both ways. The same sun that causes the crops to grow can also ignite destructive wildfires that can devastate the countryside, but God is always pleased with the sun. And when we faithfully present the Son of God, He is always pleased with our sweet savour, regardless of whether the results be eternal life or eternal destruction.

Paul closes this passage with a haunting question:

“…and who is sufficient for these things?” (II Cor. 2:16).

Who is sufficient, i.e., who can be trusted with these issues of eternal life and eternal death? Obviously, the Lord proved sufficient for these things as He hung between the thieves. But we too are sufficient for these things if we faithfully make manifest the savour of His knowledge!

This writer never wanted to be a doctor; I never wanted to have human life dependent on my ability to preserve it. If the reader is thinking, “But Pastor, you became a minister, and people’s eternal lives depend on you,” think again! Paul says of the gospel that “IT is the power of God unto salvation” (Rom. 1:16). The eternal destiny of men depends upon the gospel, not on our ability to present it. All we have to do is hold it forth, and we are “sufficient for these things.”

That is, if we do not corrupt the Word of God. Paul says that he and his co-workers were sufficient for these things,

“FOR we are not as many, which corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ” (II Cor. 2:17).

Who would want to corrupt the Word? Unscrupulous men who are more interested in personal triumph than allowing God to cause them to “triumph in Christ.”

We all receive junk mail, Christians receive Christian junk mail, and pastors receive pastoral junk mail. This writer receives plenty of the latter, all of it promoting ways to build a bigger church. None of these ways ever involve preaching the pure, unadulterated gospel of the grace of God, or teaching God’s Word, rightly divided. But it is only in the measure that we are faithful in these areas that we are sufficient to be entrusted with issues of eternal life.

In the ’60s, the militant anti-government protestors became aware that the TV news cameras were broadcasting their protest meetings to the world, and so at one point they broke into a chant that soon became their mantra: “The whole world is watching!” As Christians, we have a far more important and august audience, One who monitors our every thought, word and deed. As Paul puts it: “in the sight of God speak we in Christ.” May the lives that we live and the message that we proclaim always be worthy of His closest scrutiny.

You can receive More Minutes With the Bible every week in your email inbox. This list features longer articles, including both original content and articles that have appeared in the Berean Searchlight.

Part 13: The Manifestations of True Spirituality

Posted on by Pastor Cornelius R. Stam

(The following is the last installment in our series of articles drawn from Pastor Stam’s classic work on True Spirituality.)

THE FRUIT OF THE SPIRIT

True spirituality will manifest itself in many ways in the life of the believer—ways which in themselves will bespeak the blessedness of walking in the Spirit.

Among these is the combination of graces which Paul, by the Spirit, calls “The fruit of the Spirit”:

“But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law” (Gal. 5:22,23).

First it should be observed that “the Spirit” here refers, not to “the spirit of man which is in him,” but to the Spirit of God who indwells the believer and causes him to bring forth good fruit. This is evident, both from the context here in Galatians 5 and from what we are told of “the spirit of man” in I Corinthians 2:11. These spiritual graces, then, do not spring from any natural goodness in us, but from the indwelling Spirit of God.

Next it should be noted that in contrast to “the works of the flesh” we have here “the fruit of the Spirit.” These graces are not the product of human energy but the natural result of life and growth.

The reader will recognize at a glance the difference between these spiritual virtues and those which the world fosters and boasts of. Here we have the delicate and beautiful finish, so to speak, of God’s workmanship. This is not to concede that it is superficial or merely outward, for, as we have pointed out, it is the outflow of the Spirit’s work within.

Let us briefly consider these graces, possessed by believers in the measure that they yield to the Spirit’s control.

Love. Here we must begin, for love is the great motivating force behind the truly spiritual life. “The love of Christ constraineth us” (II Cor. 5:14). Faith “worketh by love” (Gal. 5:6). It is “by love” that we are to “serve one another” (Gal. 5:13). Indeed, though we give our all for others, if this is not done out of genuine love it will profit us nothing (I Cor. 13:3). This is as it should be, for Christian service is truly blessed only in the measure that it is sincerely done and springs from heartfelt love.

Joy. The truly spiritual life is by no means a dull or unhappy one. Indeed, true spirituality is the key to true blessedness. And joy be it noted, runs far deeper than mere happiness or that natural cheerfulness which many of the unsaved possess. The original word (chara) is a close relative to the word grace (Gr., charis). True joy is anchored deep in God Himself. It springs from, 1.) a knowledge of what God has done for us and is to us (I Thes. 1:6) and, 2.) a consciousness that, being in His will, we are the recipients of His very best (II Cor. 8:1,2). This can be the fruit of the Spirit alone (Rom. 14:17).

Peace. Another blessed fruit of the Spirit! It begins with “peace with God,” appropriated by faith in Christ (Rom. 5:1), and is followed by “the peace of God,” which garrisons the heart and mind, however dark the hour (Phil. 4:7) and naturally results in an attitude of peace, or peacefulness, toward others (Rom. 12:18; II Cor. 13:11; I Thes. 5:13). Pity those believers who fail to “walk in the Spirit,” lose “the blessedness,” and “bite and devour one another” (Gal. 4:15; 5:15,16) instead of bearing this blessed fruit.

Longsuffering. The idea here is that of patience, particularly with the failures of others. This virtue naturally follows love, joy and peace, and is, again, distinctly a fruit of the Spirit. How often we find it linked with graces not stressed in worldly society: “forbearance,” “kindness,” “meekness,” etc.

Gentleness. The root of this word is variously rendered “easy,” “better,” “kind,” “good,” “gracious.” It has the idea of gentle kindness toward another. This, despite the callousness of the world about him, will be a characteristic of every truly spiritual believer. Nor will this indicate weakness; indeed, it will indicate superior strength. Only the strong can afford to be gentle. God is almighty, yet He dealt with us in gentle kindness and thus led us to repentance (Rom. 2:4).

Goodness. Following again in natural sequence, the idea here is not that of personal righteousness, but rather of a disposition to do good. The same root is found in Galatians 6:10, where we are exhorted: “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.” How this all makes for objective living!

Faith. The word faith here, however, is not used objectively, but subjectively. It does not refer to what one does, but rather to a quality he possesses. It does not denote trust, but fidelity or worthiness to be trusted, as in Romans 3:3; Galatians 2:15,16,20; 3:22, etc. “All men have not faith,” wrote Paul, referring, not merely to unbelievers, but to “unreasonable and wicked men,” who could not be trusted (II Thes. 3:2). By contrast every believer should be worthy of the confidence and trust of others at all times. Fidelity again follows the other moral virtues in natural sequence and is also a fruit of the Spirit.

Meekness. The meaning of this word is clear from its usage in the immediate context (6:1) where we read, with respect to the brother overtaken in a fault: “Ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” It refers to that mildness of attitude and manner which, in our case, springs from the realization that we too are liable to fall before temptation. It is a mildness which springs from a proper humility and recognition of our own weakness. How can I be harsh and severe toward a fallen brother when I, myself, am so liable to stumble and fall? Yet, meekness is not a natural trait where the sins of others are concerned. It is a fruit which only the Spirit can produce and, as such, follows naturally after faith, or personal fidelity. The writer’s mother used to teach him in childhood to be very exacting with one’s self but very understanding with others. This is not the way of the world.

Temperance. Temperance, or self-control, is the crowning grace of all, assuming that the others are already possessed. Few believers realize how important a place self-control should have in our lives. They think of it only in connection with eating, drinking and pleasure, and fail to realize the place it should have in our entire conduct and conversation as believers. Indeed, self-control should be exercised even in our worship. How many sincere but untaught believers there are who, loving the Lord with all their hearts, yet forgetting the majesty of the Godhead and the wonder of His work in our behalf, address Him as “dear Jesus” and praise Him with shallow love songs, as if He were some earthly lover.

Others again suppose that it is the highest form of worship to let one’s self go. One of the strongest proofs that modern Pentecostalism is not of the Spirit is the fact that its devotees so often “let themselves go” and give themselves over completely to a preter-human power (which they suppose to be the Spirit) uttering thoughts not their own, often in languages they do not understand, meanwhile going to great excesses of emotional self-expression. They themselves frequently compare it with intoxication.1 And this while the Apostle Paul, by inspiration, exhorts:

“Be not drunk with wine, wherein is excess; but be filled with the Spirit” (Eph. 5:18).

The truly spiritual person will not go to excesses of any kind, but will, by the Spirit, exercise self-control in his eating and drinking, in his conversation and conduct—even in his prayer and praise. May God help us, in these evil and frivolous days, also to bear this fruit of the Spirit!

Referring to those who do bear the Spirit’s fruit, the apostle says: “Against such there is no law” (Gal. 5:23). Of course not! Those who are led of the Spirit need not be placed under law, nor can they be condemned by it (Vers. 16,18).

But besides those inward graces which the Spirit produces, there are also outward manifestations of true spirituality which should next be considered.

THE OUTWARD EVIDENCES

Faithful Testimony

No truly spiritual believer will lightly allow his fellowman to go to perdition or his brother in Christ to stumble and fall. Even apart from his desire for the good of others, he will long to see his Lord honored in the salvation of the lost and the upbuilding of the saved. Thus it is that the inspired apostle writes with regard to his own testimony:

“For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:

“And that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again” (II Cor. 5:14,15).

What an example the apostle himself was in this! He went everywhere “witnessing both to small and great” (Acts 26:22). As he committed the Ephesian elders “to God and to the word of His grace,” he could say: “…remember, that by the space of three years I ceased not to warn everyone night and day with tears” (Acts 20:31,32) and could challenge them: “Wherefore I take you to record this day, that I am pure from the blood of all men” (Ver. 26). Indeed, despite forebodings of future persecutions he could still say:

“But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God” (Acts 20:24).

In all this, let us who would be truly spiritual heed the apostle’s exhortation:

“Brethren, be followers together of me, and mark them which walk so as ye have us for an example” (Phil. 3:17).

Consistent Behavior

But, as we have seen in our discussion of the conflict between the old and new natures, there is more to the Christian walk than merely witnessing to others. The music of a godly life must accompany the testimony of our lips. Not only for our own spiritual good but for the sake of others and for the glory of the Christ who died for us, we must flee from the lusts of the flesh and keep ourselves “unspotted from the world.”

How the Apostle Paul stresses this: “Walk in newness of life” (Rom. 6:4)—“Walk not after the flesh” (Rom. 8:4)—“Walk honestly” (Rom. 13:13)—“Walk in the Spirit” (Gal. 5:16)—“Walk worthy of the [calling] wherewith ye are called” (Eph. 4:1)—“Walk not as [the] Gentiles walk” (Eph. 4:17)—“Walk in love” (Eph. 5:2)—“Walk as children of light” (Eph. 5:8)—“Walk circumspectly” (Eph. 5:15)—“Walk worthy of the Lord” (Col. 1:10)—“Walk in wisdom” (Col. 4:5).

Diligent Toil

One of the Christian natives in a Congo compound had left the others hoeing the mission gardens and was missing when the missionary appeared. Going in search of him the missionary found him in his hut, reading his New Testament. “What are you doing here while the others are working?” the missionary asked. “I’m trying to get victory,” replied the native.

Too many Christians seem to suppose that a truly spiritual life is made up only of Bible study, prayer, and the singing of hymns. Actually, true Bible study, prayer and thanksgiving will rouse us to give ourselves in lives of toil and self denial for Christ and others.

Our apostle was an example to us in this too. Writing to the Colossians, he says, with respect to his efforts to lead them to spiritual maturity: “Whereunto I also labor, striving according to His working, which worketh in me mightily” (Col. 1:29). And his efforts to win the lost and establish the saved often entailed hard secular labor too, for to the Thessalonians he writes: “Ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God” (I Thes. 2:9). Indeed, this often meant working physically with his hands, for to the Ephesian elders he said: “Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me” (Acts 20:34). In other words, he worked with his hands to support both himself and his co-workers. And while he did not consider this to be the ideal procedure, he did not feel himself too important to do it when necessary, even though “not a whit behind the very chiefest apostles.” To the Corinthian believers he writes: “Even unto this present hour we…labor, working with our own hands” (I Cor. 4:11,12).

This is an important phase of the truly spiritual life which is often overlooked. Those who can sing and pray and testify so heartily are often slow to offer their services when there is work to be done. Yes, even ministers of the gospel and leaders in Christian work are often delinquent in performing the tasks that properly go with their ministry. They seem to feel that the Holy Spirit should prosper their work if they only study the Word and pray.

The Apostle Paul was not too lazy or too proud to work, with his hands if necessary, and untiringly in any case, to reach greater numbers with the message committed to him. Comparing himself with other “ministers of Christ” he could honestly say: “in labors more abundant” (II Cor. 11:23).

If we would be truly spiritual, then, we should heed his exhortation to the Corinthians and to us, to be “always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord” (I Cor. 15:58).

Sacrificial Giving

Another manifestation of true spirituality is sacrificial giving for the Lord’s sake. It is true that carnal Christians and even unbelievers are sometimes generous with their resources. It is also true that we must obey I Timothy 5:8 and provide for our households, but it is not true that a truly spiritual believer will be stingy with the wealth that God has entrusted to him. Invariably the healthiest churches, spiritually, are the most generous contributors to the work of the Lord. Yet, alas, how few of God’s people, proportionately, have come to know the joy of making financial sacrifices for the Lord’s sake!

The Philippians knew this joy. Poor as these godly people were in this world’s goods, they sought Paul out again and again to minister to his needs and to help with the work of the Lord, sometimes urging him to accept what they could ill afford to give (Phil. 4:15, 16; II Cor. 8:3). And this they did in a better way than Paul had hoped, first giving themselves to Paul and to the Lord (II Cor. 8:5).

With the carnal Corinthians this was not so. Probably the largest of all the churches founded by Paul, they did not even bear the apostle’s meagre living expenses (II Cor. 11:9). Indeed, while at Corinth, the apostle was supported by the poor Macedonians!

Paul had to remind the Corinthians of the generosity of the Macedonians (especially the Philippians) to provoke them to emulation, lest the Macedonians should put them to shame (II Cor. 8:8; 9:4) when all the other churches presented their contributions for the “poor saints” of Judea. He had to send Titus to stir up among them the grace of giving (II Cor. 8:6). He had to remind them how the Son of God had given His all and had become poor to make them rich (II Cor. 8:9). He had to remind them that they had promised to do their part a year before, exhorting them: “Now therefore perform the doing of it” (II Cor. 8:10,11). He had to challenge them: “prove the sincerity of your love” (II Cor. 8:8).

These Corinthians had the Pentecostal gifts, yet they were far from spiritual. The apostle called them “carnal” and “babes” (I Cor. 3:1). They had not shown due appreciation to God for His goodness to them. They had not accepted their responsibilities toward Christ and their brethren. How could they be called spiritual? True, they had much enthusiasm, even disorder, in their services (I Cor. 14:26-28,33,40) but can one be called spiritual who knows that God so loved the world that He gave—gave His very best, His beloved Son, to save him from sin, yet is not in turn moved to offer himself and his goods to God? Can one be considered spiritual who knows that the Lord of glory became poor—so poor—that we might be rich, yet is not touched to make sacrifices for Him and for those for whom He died?

We have known Christian people who have labored industriously as a sort of substitute for giving, but this will not do. God is a generous and sacrificial Giver. “He…spared not His own Son, but delivered Him up for us all” and even now, “with Him also freely gives us all things” (Rom. 8:32). And will not those who are truly spiritual partake of His nature? Thus diligent toil and sacrificial giving both go with true spirituality, for the Spirit Himself, who exhorts us to be “always abounding in the work of the Lord,” also exhorts, with respect to giving: “See that ye abound in this grace also” (II Cor. 8:7) and:

“This I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully” (II Cor. 9:6).

Let those of us who have not yet entered into the joy and fellowship of sacrificial giving begin now, knowing that “God loveth a cheerful [Lit., joyful] giver” (II Cor. 9:7).

Heartfelt Worship

Actually, worship is both an inward and an outward manifestation of true spirituality.

Strangely, the Pauline epistles seldom use the word worship itself, yet have a great deal to say about it and afford many examples of it. Always true worship goes hand in hand with true spirituality. Thus the apostle exhorts:

“…be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph. 5:18,19).

We cannot here go into the many doxologies—all expressions of worship—found in the epistles, or the many other exclamations of adoration, thanksgiving, and praise found in these writings. Varied as they are, each one is a manifestation of true spirituality. We cite a few examples:

“Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in [the heavenlies] in Christ” (Eph. 1:3).

“…the Son of God…loved me and gave Himself for me” (Gal. 2:20).

“…I thank my God upon every remembrance of you” (Phil. 1:3).

Surely, while we fail to witness for Christ, or to live or toil or sacrifice for Him—and certainly, while our hearts remain unmoved to worship Him, it is idle to talk of being spiritual. As we bring this study to a close, then, let each of us ask God that by His grace we may bear the fruit of the Spirit and manifest the results of His presence within.

Notes:

  1. We attended a national convention of The Assemblies of God some time ago, in which the service ended in utter confusion. People were praying, singing, shouting, speaking in tongues, stretching out their hands and carrying on as if wholly out of control. Before us kneeled one who, ten minutes earlier, had appeared to be a sensible-looking businessman. Now he was alternately speaking in tongues and repeating the prayer: “Save souls,” so fast that one could only conclude that he was beside himself.

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Paul’s Mantle

Posted on by Pastor Charles Bury

(The following article was written by Charles Bury when he served as the pastor of the Open Bible Church, now the Grace Bible Church of Oshkosh, WI. In the latter years of his ministry he also pastored the Falls Bible Church located in Menomonee Falls, WI. I had the privilege of succeeding him at the Falls in 1979, when he had to retire from full-time ministry due to heart problems. Pastor Bury was well read and had a working knowledge of the Greek language. We’re sure you’re going to enjoy his defense of Paul’s gospel.—Pastor Sadler)

In Old Testament days, when the father of a family was about to pass out of this life, he delegated the rulership of the family to one of his sons, usually the eldest. In 2 Kings 2:1-15 we read of another kind of authority being delegated from one to another. Elisha had asked that a double portion of the spirit of Elijah be upon him. When Elijah was carried by a whirlwind into heaven, Elisha rent his clothing and took up the mantle that Elijah left behind, and with it carried on the ministry of his predecessor.

The Roman church claims that her popes are wearing Peter’s mantle, and that all the authority Peter had is now vested in the Roman church in the person of the pope.

Scripture is silent on any apostolic succession from Peter to others, but it is not silent on this concerning Paul. When Paul was about to depart from this life he tried to make sure that the message which God had deposited with him would not die with him. He deposited with Timothy that deposit of truth which Christ had made with him. “Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. That good thing which was committed unto thee keep by the Holy Spirit which dwelleth in us…And 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” (II Tim. 1:13,14; 2:2).

Christ had made the truth known to Paul. Paul gave it to Timothy. Timothy was to pass it on to faithful men. These faithful men were to pass it on to others. Several times Paul exhorts Timothy to hold fast to the message (See I Tim. 1:18; 6:20; II Tim. 1:8,13,14; 3:14).

Just as Elisha picked up Elijah’s mantle, so Timothy picked up the one Paul left behind. The faithful men picked it up when Timothy dropped it, but it is doubtful if any picked it up when these faithful men laid it down. Walker’s History of the Christian Church gives us this information: “The forty years of Church history from 70 A.D. to 110 A.D. are very obscure, due to lack of evidence. During this period a rapid change took place however, for when the characteristics of the Church can once more be clearly traced, it shows surprisingly little of the distinctive stamp of Paul.”

Jowett, in his book “The Epistles of St. Paul” says: “In later writings we find no trace of the mind of St. Paul. His influence seems to pass from the world. There is no trace that his writings left any lasting impress within the Church, or perhaps anywhere in the first ages.”

The Epistle to the Galatians shows that, even in Paul’s own lifetime, legalism was beginning to exclude the message of Grace. The generation after Timothy would not take up Paul’s mantle and the line of succession was broken. For hundreds of years Paul’s mantle lay in the closet, covered up by the rubbish of religion and tradition. Now there is a movement on foot to pick up Paul’s mantle again, and we are a part of this movement to revive the message that goes with the mantle. Some in Paul’s day wore it for a while, then when persecution came they threw it into the ragbag. Many in our day have done the same thing. Cost what it may, let us not discard the mantle that we have wrapped about us. The Grace of God is the remedy for the ills of sinners, saints, and a feeble, religious Christendom. According to religion the mantle is out of style, but according to the Lord the mantle will be in style as long as the dispensation of the grace of God lasts. Let’s wrap it tightly about us and fight the good fight of faith in it. Let us not compromise with religion concerning truth, nor with the world concerning practice. May Christ come soon and find us wearing the mantle faithfully.

Following Jesus!

Posted on by Pastor John LaVier

(John LaVier served as the pastor of the Grace Church in Indianapolis, IN for 47 years until his retirement. He was one of the founding fathers of the Grace Movement who never wavered in his stand for the Word, rightly divided, as the following article demonstrates.)

Many times we have noticed various church bulletin boards, and have often wondered as to the source of the “words of wisdom” displayed on them. Most of them must have been taken from the almanac, for very few of them come from the Bible. One thing may be said in their favor; though often senseless, they are usually harmless as well. However, just recently, we were astounded to notice the following on the board in front of a large denominational church. It said: “Jesus Christ should be followed, not worshipped.”

Surely we are living in days of apostasy when a man who calls himself a minister of the gospel would have the brazenness to put such a saying in front of a church which pretends to bear the Name of Christ.

How can we follow Christ, unless we can worship Him as well? If the Lord Jesus Christ was not the Eternal Son of the Living God, then He was a deceiver of the basest sort, and is neither to be followed nor worshipped. If He was God manifest in the flesh, as He claimed to be, then He certainly is to be worshipped as well as followed, and like Thomas, we should prostrate ourselves at His feet and say, “My Lord and my God.” We need not speculate, though, as to whether He was or was not the God-Man. Hear the testimony of the Father Himself, who testified from heaven, saying, “This is my beloved Son, in whom I am well pleased; hear ye Him.” We read also, “That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent Him” (John 5:23). Is God the Father worthy of our worship? Then so is God the Son.

The cry of these so-called Modernists, who are no more than christianized agnostics, is “Back to Jesus,” and it is sad to relate that some Fundamentalists seem to be echoing the cry of these infidel preachers. God’s program is not back to Jesus, but on to the Mystery. We are not to follow Jesus, a minister of the circumcision in the land of the Jews, but we are to be occupied with Him as He now is, seated at the Father’s right hand in the heavenlies, and made to be the Head over all things to the Church, which is His Body.

The statement is often made that we should follow the Lord in baptism. If this is so, we ought also to follow the Lord in circumcision (Luke 2:21). We ought to follow Him into the synagogue on the Sabbath day (Luke 4:16). We ought to follow Him as One under the Law, obeying them that sit in Moses’ seat (Gal. 4:4 & Matt. 23:1-3). We ought to follow Him as He proclaims the kingdom at hand (Matt. 4:17; 9:35; 10:7). We should heal the sick, cleanse the lepers, and raise the dead (Matt. 10:8). If anyone sues us, we should not contest the suit, but should give them even more than they demand (Matt. 5:40). If one would borrow from us, we should not deny their request, but should lend to them without expecting to be repaid (Matt. 5:42 & Luke 6:34-35). If we are going to follow Jesus of Nazareth, we should do all these things, for Jesus Himself taught and practiced them.

While on earth, “Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers” (Rom. 15:8). He was a Jew among the Jews, confining His ministry to the nation Israel, and announcing Himself as their King. Israel having rejected Him, He went back to glory, and when Israel continued in their rejection, He revealed through the Apostle Paul His new program for this dispensation of the grace of God, so that now we do not follow Him in His humility, as the Messiah of Israel, but we follow Him as the glorified One at God’s right hand, and the Head of the Body.

The Apostle Paul, through whom the truth for this age has been revealed, says, “Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we Him no more” (2 Cor. 5:16). If we are to follow Christ today, we must obey 1 Corinthians 11:1, “Be ye followers of me, even as I also am of Christ.” Thus, as we follow the Risen, Ascended Christ in Glory, according to the revelation of the mystery, we also worship and adore Him as the Blessed Son of God, “Our Lord Jesus Christ, which in His times He shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords” (1 Tim. 6:15).

The Plumbline

Posted on by Pastor Ricky Kurth

“And, behold, the Lord stood upon a wall made by a plumbline, with a plumbline in His hand….Then said the Lord, Behold, I will set a plumbline in the midst of My people Israel: I will not again pass by them any more” (Amos 7:7,8).

As we compare the two verses of this vision, God identifies the “wall” as “My people Israel.” But what did “the plumbline” represent?

A plumbline is a tool that is used even today by masons who wish to erect walls that are perfectly straight. A simple weight at the end of a string is suspended alongside the wall as it is being constructed, to ensure that it is being built straight, and at a perfect right angle to the gravitational pull of the earth. Construction workers know that bowed or leaning walls are easily toppled (Psa. 62:3).

Since our text tells us that this “wall” that represents Israel was “made by a plumbline,” we believe the plumbline to be the Law of Moses. It was the Law that defined Israel as a nation, and its perfect code of righteousness ensured that Israel was built in accord with the perfectly upright standard of the very righteousness of God. Here in Amos 7, God is re-applying the plumbline standard of the Law to Israel to show Amos how far his nation had shifted away from the perfect standard with which she had been constructed, and why He could no longer “pass by them any more” in mercy, but must rather bring the judgment that their sin demanded.

Today in the dispensation of Grace, of course, God is not dealing with Israel or any other nation, but rather with individual members of the Body of Christ. In the epistles of Paul we read of how in Christ we too have been formed in accord with the perfect standard of the Law (II Cor. 5:21), and that the righteousness of the Law is given to us as a free gift of God’s grace through faith (Rom. 3:21-26; 10:4; I Cor. 1:30). Thus when believers today wish to apply a standard to our lives to check to see if we have drifted from who God made us in Christ, we look not to the Law, but to the epistles of the Apostle Paul.

We close with a very practical admonition. Every builder knows that when a wall falls, it always falls in the direction in which it is leaning. If the reader has ever wondered about the harm in an occasional drink of an alcoholic beverage, or the danger of seemingly “harmless” flirtations with immorality, it should be remembered that Christians are like walls—they too always fall in the direction in which they are leaning! Let us thank God for the plumbline of His grace, and may we determine as never before to walk worthy of Him.

To the Reader:

Some of our Two Minutes articles were written many years ago by Pastor C. R. Stam for publication in newspapers. When many of these articles were later compiled in book form, Pastor Stam wrote this word of explanation in the Preface:

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Berean Searchlight – September 2006

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Two Prayers For Boldness

Posted on by Pastor E. F. Rueweler

The comparison of two prayers for boldness, as recorded in Acts 4:29-30 and Ephesians 6:18-20, presents an interesting and profitable study. The former was uttered by the company of believers in Jerusalem, with the twelve apostles, at the time when Israel was still God’s commonwealth (Eph. 2:12; Rom. 3:1-2; 9:4-5). They were citizens of God’s Nation. The latter was uttered by Paul, the apostle of the Gentiles, some thirty years later, after salvation had come unto the Gentiles through the fall of Israel (Rom. 11:11). Paul’s prayer is the prayer of an ambassador in a foreign land.

Let us note the prayer in Acts 4:29-30, reading with it verse 31: “And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, by stretching forth thine hand to heal; and that signs and wonders may be done in the name of thy holy child (or servant) Jesus. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the Word of God with boldness.” Certainly their prayer was quickly answered.

Peter and John had already demonstrated boldness as recorded in Acts 4:13: “Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus”—that is, with Jesus in resurrection. This fourth chapter of Acts records the beginning of persecution against the believers in Jerusalem by Israel’s rulers, and tells of the first experience of Peter and John in jail for preaching Jesus as the resurrected Messiah of Israel.

All Christians today certainly need boldness to speak the Word of God. We need to be much in prayer for such boldness. But have we the Scriptural right to pray the same prayer recorded in Acts 4? Some Christians will say “No,” but when asked “Why not?” they remain mute. Others seek to duplicate those signs and the result is a system of pseudo-signs and fanaticism.

The other prayer, or request for prayer, for our comparison is found in Ephesians 6:18-20: “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.”

Isn’t it strange that Paul, also an apostle of the Lord Jesus Christ and a prisoner in Rome, did not pray as did Peter, John and the others that the Lord should give him boldness by stretching forth His hand to heal and that signs and wonders might be done in the Name of the Lord Jesus? In fact, he did not ask for prayer for miraculous deliverance from his bonds, but declared emphatically that he was an ambassador in bonds.

Paul, in one of his earliest epistles, had spoken of boldness. In I Thessalonians 2:2 we read, “But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you (Gentiles) the gospel of God with much contention.”

There had been a time when Paul’s ministry, too, had been accompanied with signs. Read Acts 14:3, “Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the Word of His grace, and granted signs and wonders to be done by their hands.” These signs were not a part of that ministry, but only accompanied it to prove his apostleship and to provoke Israel to jealousy (II Cor. 12:12; Rom. 11:11; I Cor. 14:18-22). But in just the previous chapter Paul had waxed bold to declare something which was most unusual. “Then Paul and Barnabas waxed bold, and said, it was necessary that the Word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles” (Acts 13:46). In the next chapter he declared that the Lord had opened the door of faith to the Gentiles (Acts 14:27).

Paul also used the word “boldly” in a very important sense in Romans 15:15-16, “Nevertheless, brethren, I have written the more boldly (see verse 4) unto you in some sort, as putting you in mind, because of the grace that is given to me of God, that I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.” He was bold to go to the Gentiles through the “fall” or “stumbling” of Israel, and to write that which was not according to the prophetic Word. He was bold because he had received his commission through the revelation of Jesus Christ (Gal. 1:1,11-12; 2:2,7-9; Eph. 3:1-9; Col. 1:24-29).

Between the prayer of the disciples in Acts 4 and the request for prayer by Paul in Ephesians 6 there had elapsed a period of time of about thirty years. These were very important years, as the foregoing Scriptures have revealed.

The Lord had permitted Israel to “diminish” and to “fall” (Rom. 11:11-15). He had concluded them all in unbelief that He might have mercy upon all, so that there might be reconciliation for all the world by the blood of the Cross in the Body of Christ which is the true Church.

While the Lord was still in relationship to Israel as a nation He gave the disciples signs which they had a right to expect (Acts 2:19). They were not then called ambassadors in the sense in which Paul is called one, but were in the midst of their own nation, which was still God’s Nation. He had answered the prayer of His Son on the Cross, “Father, forgive them, for they know not what they do.”

Webster’s dictionary defines an ambassador as “an accredited representative of a sovereign or state at the court of another.” With the setting aside of Israel and its alienation from God with all the rest of the world, Paul became a true ambassador for Jesus Christ. Every believer today as a member of the Church, which is the Body of Christ, is also an ambassador (II Cor. 5:14-21).

We certainly need boldness as a representative of Him in the court of another. Satan is the god of this world (II Cor. 4:4). But being blessed with “all spiritual blessings in the heavenly places in Christ” surely transcends “all signs and wonders” to give us boldness to speak the mystery of Christ. Surely Paul’s petition for boldness should be ours. And we can expect the same treatment Paul received in a hostile world. But how much greater was the two-fold boldness of Paul to that of the twelve! His boldness was two-fold in that first he was bold in the face of even prison and death, and second that he was bold to preach that which was not prophesied in the Old Testament Scriptures, but was revealed by the risen, but rejected Christ to him. Let us all pray for his boldness “to make all men see what is the [dispensation] of the Mystery, which from the beginning of the [ages] hath been hid in God.”

Christian Liberty

Posted on by Pastor Paul M. Sadler

On August 1, 1838 the little island of Jamaica abolished slavery. The historical account of the event reveals that the day before their liberation a large company of former slaves gathered by the seashore to observe the solemn occasion. If you had been there that evening you would have seen a large mahogany coffin sitting beside a deep hole in the beach. All evening long the soon-to-be emancipated slaves placed symbols of their enslavement into the casket—there were leg-irons, chains, whips and padlocks. A few minutes before midnight the box was lowered into the hole in the beach, and as the sand covered the coffin all joined their voices in one accord to sing:

Praise God from whom all blessings flow,
Praise Him all creatures here below,
Praise Him above ye heavenly host,
Praise Father, Son, and Holy Ghost.

They were free at last! In similar fashion, Christ’s death freed us from the bondage of our sins. He stepped into the slave market of sin and purchased us with His precious blood. Christ freed us from sin and death. He freed us from the power of Satan, and, wonder of wonders, he even saved us from ourselves. Christ’s finished work is what has made our liberty in Him a reality.

OUR RELATIONSHIP WITH CHRIST

“The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the Body of Christ?” (I Cor. 10:16).

In the narrative before us the Apostle Paul is going to methodically walk us through the subject of Christian liberty. The apostle begins by emphasizing our oneness in Christ. We are members one of another and we must never lose sight of this wonderful truth. Those who have placed their faith in Christ’s finished work, that He died for their sins, was buried, and rose again, are members of the one true Church, which is the Body of Christ. We must, therefore, before God, hold other members of His Body in the highest esteem, even though we may not always agree with one another on this side of glory.

The cup of blessing: Carefully note the order of the elements in this chapter—the “cup” first and the “bread” second. Normally we begin with the bread followed by the cup as outlined in I Corinthians 11:23-26. But the order here is reversed, and for good reason. Paul is going to deal with relationships in this section as he develops the theme of our liberty in Christ.

It has been said that there must first be a vertical relationship between God and the sinner, which is established through faith in the blood of Christ, before it can extend horizontally to touch the lives of those around us. The cup of blessing not only reminds us of our relationship with Christ, but also the oneness we enjoy with other members of the Body of Christ because of His once-for-all sacrifice. This is why when we are introduced to another believer for the first time it seems as though we’ve known them for years.

The Bread: “The bread which we break, is it not the communion of the Body of Christ? For we being many are one bread, and one Body: for we are all partakers of that one bread” (I Cor. 10:16,17).

In the Old Testament, God gave the seven Levitical feasts to Israel. Fifty days after the feast of Firstfruits the priest was to take two loaves of bread, place them side by side, and wave them before the Lord (Lev. 23:16,17). According to prophecy, one loaf represented the 10 northern tribes, while the other loaf signified the two southern tribes. This looked forward to the day when the divided kingdom would be reunited and Israel restored to her former glory.

We witness a partial fulfillment of this type when Peter stood up on the day of Pentecost (50th) and said: “Ye men of Judaea, and all ye that dwell at Jerusalem” (two southern tribes) followed by, “Ye men of Israel, [ten northern tribes] hear these words.” The two loaves are then united in the apostle’s statement: “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:14,22,36). Israel is represented in prophecy as two loaves.

Interestingly, when we turn to Paul’s epistles we note an important dispensational distinction. “For we being many are one bread, and one Body: for we are all partakers of that one bread.” Today believers are called “one loaf” or “one Body.” You see, we lose our identity in Christ. We are a new creation, there is no Jew or Gentile, bond or free, male or female; we are all one in Him. As members of His Body we have all been made to drink into one Spirit, by whom we are indwelt and have received life and life more abundantly (I Cor. 12:13).

BIBLICAL SEPARATION

“Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship 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” (I Cor. 10:18-21).

In these passages Paul makes reference to three tables: The Lord’s table, Israel’s table, and the table of devils.

When we gather at the Lord’s table it is to commune with Him. What we call the Lord’s Supper is actually a memorial service. For example, in the middle of most town squares it is not uncommon to see a bronze statue of a soldier standing beside a piece of artillery. It was purposely placed there to bring to mind those who paid the ultimate sacrifice for their country to preserve our freedom. In like manner, when we hold that little piece of bread in our hand at a communion service, it is a reminder that Christ’s body was broken for us. When we partake of the cup it is in remembrance that Christ shed His precious blood that we might enjoy a knowledge of sins forgiven. Every time we observe this memorial it is an act of worship, which shows forth “the Lord’s death till He come” (I Cor. 11:26).

In time past, Israel’s sacrifices were made to the living God; this, too, was an act of worship. Every sacrifice typified some aspect of the once-for-all sacrifice that was yet to be offered. At Israel’s table those who offered the sacrifices also partook of them, which was ordained of God.

Paul also speaks of a third table—the table of devils. When the unbeliever offered a sacrifice to idols they were sacrificing to devils, not to God. Unbeknown to them they were worshiping devils. An idol is nothing in this world—they have eyes, but they can’t see; they have ears, but they cannot hear. But Paul is careful to expose the evil influences behind the idol. While the cup of the Lord is full of realities and truth, the cup of devils is full of vanities and false religions. Here are a few examples:

Islam teaches: “humans are basically good, but fallible and need guidance. The balance between good and bad deeds determines eternal destiny in paradise or hell.”

Christian Science teaches concerning Christ’s death: “One sacrifice, however great, is not sufficient to pay the debt of sin.”

Modernism teaches that every man must atone for his sin, and they add: “the gospel of gore (referring to the blood of Christ) is outworn.”

Separation is a theme that is woven throughout the Scriptures. You will recall when old King Nebuchadnezzar erected an idol to himself, a blatant act of self-deification, he required that all bow and worship him when the musical instruments played. Those who failed to do so would be cast into the burning fiery furnace, which by no means was an idle threat. Even though Shadrach, Meshach, and Abednego served in the king’s court, they lived separated lives unto God and refused to obey the king’s commandment. They remained standing when everyone else lay prostrate on the ground. When they were hauled before the king by their jealous enemies they gave this memorable response:

“O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up” (Dan. 3:16-18).

Paul wanted those at Corinth who were still dabbling in idol worship to separate themselves from this evil practice because it was affecting their testimony for Christ. The apostle was not advocating isolation, but separation from the world. As the old saying goes, “you want the boat in the water, but not the water in the boat.” Sadly, today the Church has been so influenced by the world that it is becoming increasingly difficult to tell the two apart. Living a separated life more clearly defines who we are as ambassadors of Christ. Remember our three Hebrew friends; they stood out among their countrymen who compromised their convictions on the altar of conformity.

The following is an excerpt of a letter we received from a young prisoner which vividly demonstrates how others are drawn to those who live a separated life for the Lord.

“I am speaking on behalf of myself and my cousin who is only 14 years old—I am 19 years old. We both are locked up in a big prison, in a small town, on big charges. We both came from a nice family and a loving church, but we strayed. We watched a young man [from our local assembly] who carried himself in a well-behaved manner and we asked, how can we be like that in a place like this…? Well, we are both asking that you keep us in your prayers and if it isn’t a problem, could you send us some reading materials…to help our spiritual growth? Thank you!”

LIBERTY IN CHRIST

“All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not” (I Cor. 10:23).

Paul says, “All things are lawful,” that is, permissible, under grace, but all things are not expedient or profitable; all things are lawful but not all things edify or build up. Having separated us from false religions, the apostle now touches on our liberty in Christ, which has been purchased for us at a great price. We should be ever mindful what our Savior endured to deliver us from the slave market of sin. Death by crucifixion is one of the most inhumane forms of death that mankind has ever devised. Even the hard-hearted Roman soldiers often pitied those who suffered this cruel means of ending a life.

Liberty is like fire. It can be used for good such as cooking, heating or a romantic candlelight dinner. But it can also be destructive. Fire that is out of control all too often takes lives and destroys everything in its path. We are not to use our liberty for an occasion to the flesh or to further our cause. Paul says: “Let no man seek his own, but every man another’s wealth” (vs. 24). That is, we are to be looking out for the welfare of other believers. Liberty is considerate! It’s tolerant! It accepts others where they are in their spiritual life without being judgmental.

“Whatsoever is sold in the shambles, that eat, asking no question for conscience sake. For the earth is the Lord’s, and the fulness thereof” (I Cor. 10:25,26).

Before we continue, it will be necessary to define the terms “shambles” and “conscience.” The term shambles was usually used of the slaughterhouse, but recent archeological digs have discovered that the slaughterhouse and meat market were often one and the same. Modern day excavations of Pompeii, the city frozen in time due to a volcanic eruption, also substantiate this finding.

Conscience is a warning system that God has placed within each of us to differentiate between right and wrong. We might liken it to the long striped gates at a railroad crossing. When a train is approaching the gates come down, lights begin to flash and in some cases bells ring. The flashing lights and gates are warning you that danger is approaching—beware! However, the warning system does not have the ability to make you stop; that’s a matter of the will. You must apply the brakes to stay out of harm’s way; those who fail to do so proceed at their own peril. In similar fashion, the conscience doesn’t have the power to keep you from doing something wrong; it can only warn you of the danger.

In regard to meats offered to idols, Paul essentially says to the mature believer—don’t ask questions for conscience sake. It’s a non-issue; therefore don’t trouble your conscience or the conscience of others who never entertained the thought. After all, an idol is nothing in the world anyway. Furthermore, the “earth is the Lord’s and the fulness thereof,” which in this context implies there are no dietary restrictions today, so all foods can be received with thanksgiving. Liberty says it’s okay to eat!

“If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake” (vs. 27).

But what if an unbeliever invites us over to dinner, Paul, what should we do in this case? Once again, the mature believer understands that an idol is nothing; therefore, don’t ask the unsaved if the meal he is serving was offered to an idol. Since your host hasn’t raised the issue, there’s no need to ask. Once again, liberty says it’s okay to eat!

“But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof. Conscience, I say, not thine own, but of the other” (I Cor. 10:28,29).

Next the apostle turns his attention to the weaker brother in the faith. If a weaker brother is sitting across the table from you and someone comments that the meat about to be served had been offered to an idol, Paul says—don’t eat it! If you partake of the sacrifice in front of the weaker brother, he will think you are compromising, simply because he hasn’t yet come to a full appreciation of his liberty in Christ. Note the apostle states a second time, “The earth is the Lord’s and the fullness thereof,” to make it perfectly clear the earth belongs to the Lord, not the false gods. However, with this said, these false gods would be honored in the mind of the weaker brother if the stronger brother eats in his presence. You see, we have liberty to not exercise our liberty, so as not to offend a brother in Christ who may not be as far along as we are in the faith. Essentially, meat was not as much the issue as love. Love will not partake out of concern for the weaker brother’s conscience.

“For why is my liberty judged of another man’s conscience? For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (I Cor. 10:29-31).

Why was Paul judged? Why was he “evil spoken of?” He had given thanks to the Lord. After all, this is the age of grace—he had liberty to partake if he so desired! Paul could have demanded his rights, but he chose rather to allow grace to control his actions. You see, the apostle understood we are to glorify God in everything we do. Of course, this would be impossible to accomplish if he caused a weaker brother to stumble; consequently, it was best for him to abstain from eating all meats offered to idols if it caused an offense. And he was willing to do so! Thus the apostle concludes: “Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God” (I Cor. 10:32).

LIBERTY IS ACCEPTANCE

“Him that is weak in the faith receive ye, but not to doubtful disputations” (Rom. 14:1).

Here we learn that we are to receive the weaker brother with a cordial welcome, not with a spirit of critical analysis or an attitude of superiority. There are many questionable areas in the Christian life where there is no specific command in the Word of God to guide us. Today a believer may choose to be a vegetarian because he is of the opinion that red meat could harm his body, which is the temple of the Holy Spirit. Another brother in Christ may not share this view, believing this type of protein, within moderation, is necessary to maintain sound physical health, which would also glorify God. Who’s right? Grace says there is liberty to do either!

Several years ago I came across the following list of questionable areas in the Christian life. I’ve taken the liberty to add a few things to it from my denominational days:

1. Working in the yard on Sunday afternoon

2. Shopping on Sunday after church

3. Wearing certain clothing

4. Watching television

5. Listening to secular music

6. Dining at a restaurant where alcohol is served

7. Having a glass of wine for dinner

8. Wearing jewelry

9. Not having a quiet time everyday

10. Going to the movies

We must remember that these are questionable things. Some would call them gray areas. This could be grounds for excommunication in certain denominational churches if you are guilty of one or more of these infractions. These types of assemblies have an unwritten code of ethics (their’s) you must follow or run the risk of being given the cold shoulder or worse.

If you were to ask six believers to list 10 things they deem to be unacceptable Christian conduct, not directly addressed in the Word of God, I think you will find each list would differ dramatically. What one believer may find acceptable another may find unacceptable, which is fine, as long as they don’t impose their convictions on another brother in Christ. Liberty says we are to respect one another’s convictions even though they may not be the same as our own.

Sadly, many believers establish these unspoken rules to measure whether or not others are spiritual. But spirituality is not trying to conform to someone’s list of do’s and don’ts. This is nothing more than a form of carnality! The spiritually-minded man is a man who desires to conform his life to the image of Christ. He always has a balance in the Christian life because his attitude and responses are always in line with the Word of God. Having a Christ-like spirit, he walks in lowliness of mind and consistently esteems others better than himself. He values his liberty in Christ, yet is very careful never to misuse it.

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Berean Searchlight – August 2006

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Part 12: Spiritual Revival

Posted on by Pastor Cornelius R. Stam

A RECURRING NEED IN CHRISTIAN LIFE

These lines are written at a critical time in the world’s history, when much is being said and written about revival. Many Christians are praying for revival; popular evangelists are doing their best to bring it about; leading periodicals, secular as well as religious, and even the daily newspapers, are discussing it, generally using such phraseology as “a revival of religion,” “a revival of religious feeling” or “a revival of religious faith.” Whatever the human failures involved, every true believer will thank God for the measure in which men are awakening to the need of supernatural aid in solving the grave problems that confront our generation.

WHAT IS SPIRITUAL REVIVAL?

But precisely what is true spiritual revival? This question is not too simple to ask while there are those who call almost any series of religious meetings a revival, while others confuse revival with the waves of religious feeling which sweep over the masses periodically and still others suppose that a revival is an ingathering of souls.

Actually a revival is simply a restoration to vigorous health. It relates to the living, not to the dead. The dead cannot be revived, but we do administer food and medicine to those who are faint or ill, in order to restore them to vigorous health. Thus spiritual revival is the restoration of ailing Christians to vigorous spiritual health.

A series of meetings may be used of God to produce a spiritual revival among His people, and such a revival often results in an ingathering of souls, but neither the series of meetings nor the ingathering of souls is in itself the revival. The revival is the spiritual restoration of believers.

THE NEED FOR SPIRITUAL REVIVAL

With individual believers, as with the Church at large, the need for spiritual revival is frequently not recognized until exceedingly low levels of spirituality1 have been reached. Actually, however, the need is almost continuous.

Physically most of us need to be revived at least three times a day. Hunger and weakness soon overtake us and we feel the need of food to renew our strength. Spiritually it is not less so, for “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4). Sad to say, however, we are by nature prone to neglect our spiritual welfare and lapse into carelessness and sin, so that repeatedly the need for spiritual revival and restoration becomes acute.

THE CAUSE OF SPIRITUAL DECLINE

Many feel that lack of prayer, failure to live separated lives, indifference toward the lost, etc., are the real causes of spiritual decline. These, however, are the effects, not the causes. The cause of spiritual decline today is always our departure from the Word of God in general and from the Word of God to us in particular. There lies the root of our spiritual ills, though comparatively few as yet recognize or acknowledge it.

With Israel it was departure from Moses’ law that constantly got her into trouble; with us it has been the departure from Pauline truth, for, remember, as surely as the dispensation of the law was committed to Moses, so surely was the dispensation of grace committed to Paul (Eph. 3:1-3) and those who have lapsed or backslidden, from his day until ours, have done so through departing from the truths committed to him for us.

In Paul’s epistles we find both the evidence and the tendency on the part of believers to depart from the path of blessing, and God’s diagnosis of the particular cause of the trouble. In every case the cause is rebellion against the apostle’s God-given authority and departure from his God-given message and program.

It was only a few short years after Paul had been sent forth with “the gospel of the grace of God” that the revolt against his authority began. The Galatians rebelled, followed the Judaizers and fell into the bondage of legalism. In his letter to them Paul takes almost two whole chapters to prove again his authority as “the apostle of the Gentiles,” calling upon them to examine thoroughly the certificate of his apostleship and warning them of the dangers of departing from his God-given message.

Dumbfounded at their sudden declension, he exclaims:

“I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel” (Gal. 1:6).

And he adds:

“But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Ver. 8).

Challenging them as to the result of their rebellion, he asks:

“Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me” (Gal. 4:15).

“But if ye bite and devour one another, take heed that ye be not consumed one of another” (Gal. 5:15).

Mark well: the Galatian believers had lost their blessedness because of their departure from God’s appointed messenger and God’s appointed message to them.

Twice the apostle charges the Galatians with disobedience (Gal. 3:1; 5:7). But why? They had sought to obey more than Paul had commanded them. They were prepared to submit to circumcision in addition to the program he had, by revelation, outlined for them. And they had Scripture for their position too. Yes, but not Scripture rightly divided. Their return to Moses and the law was a repudiation of the further revelation given through Paul: “the preaching of the cross,” which was even then bringing the Mosaic dispensation to a close. Even the apostles and elders of the Jerusalem church had recognized the Gentiles’ freedom from the law and had “written and concluded that they observe no such thing” (Acts 21:25). Thus obedience to the law now became disobedience to the truth and cost the Galatians their blessedness, bringing them into a state where they bit and devoured one another.

The Corinthians also rebelled and started rival sects among themselves, as though it were a question of who was right: Paul, Apollos, Cephas or Christ. Thus departing from the glorious revelation committed to Paul, the Corinthians fell into many other grievous errors and sins. The apostle therefore challenged them too as to his spiritual authority and warned them of the dangers of their heresy.

In Asia Minor, where the apostle had labored for “the space of two years,” the issue was again Paul and his message. In his second letter to Timothy the apostle had to write:

“This thou knowest, that all they which are in Asia be turned away from me…” (II Tim. 1:15).

This does not mean that all the saved in the province of Asia—and there were many—were now lost, or even that they did not genuinely love the Lord. It means simply that they had turned against Paul as the one to whom had been committed the new dispensation, “the dispensation of the grace of God.”

These are but a few examples. The sacred record contains many more examples of spiritual declension since the raising up of Paul, and always the declension was brought about by a departure from one or more of the particular truths revealed through him: the truth of the “one body” and the sympathy for one another which this implies, or the truth of the “one baptism” with its death to the flesh and its identification with Christ in the heavenlies, or, perhaps, the truth of our standing in grace, with the resultant life lived for God out of sheer gratitude.

HOW TO ENJOY SPIRITUAL REVIVAL

When we recognize the fact that the old Adamic nature is still with us, it is easy to see why the most godly among us need spiritual revival almost constantly, for by that very nature we are ever prone to depart from the blessed teachings of the Pauline epistles.

This is why Paul wrote, by the Spirit, to Timothy and to us:

“Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus” (II Tim. 1:13).

The Word of God, then, is of supreme importance to the spiritual well-being of every believer; not merely as a collection of beautiful and heart-warming thoughts, but as the revelation of God’s program for the ages, and especially for us today, to be studied, understood and obeyed. As food and medicine must be wisely administered to the weak and ill, so must the Word be “rightly divided” to provide the necessary benefit to those who need spiritual restoration.

How may we enjoy true spiritual revival? Can it be gained by more prayer or self-denial or confession of sin? No, these again are the products, the results of true spiritual revival, which begins with God, not with man. In spiritual revival as in regeneration, the Spirit uses the Word. There is the food and the medicine which God has given to restore us to vigorous spiritual health.

Perhaps the reader will recall the record of the revival under Ezra; how the Book was recovered for the people and how Ezra and his helpers “read…distinctly, and gave the sense, and caused them to understand the reading” (Neh. 8:8). What a spiritual awakening resulted! How the people wept (Neh. 8:9) and rejoiced (Neh. 8:9-11) “because they had understood the words that were declared unto them”! (Neh. 8:12).

The understanding of God’s Word always revives His people spiritually. Hear the two at Emmaus from whom our Lord had just departed:

“Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?” (Luke 24:32).

And if this was true in other dispensations it is particularly so in this present dispensation of grace, when the glorious secret of God’s purpose and grace has been revealed. Little wonder Paul prays so earnestly for the Colossians and for us all:

“…that ye might be filled with the knowledge of His will [purpose] in all wisdom and spiritual understanding;

“That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God” (Col. 1:9,10).

Little wonder he reminded them of his warnings and teachings, of his labor and strife and conflict (Col. 1:28,29):

“That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement [Gr., thorough knowledge] of the mystery of God, and of the Father, and of Christ;

“In whom are hid all the treasures of wisdom and knowledge” (Col. 2:2,3).

If indeed we would be spiritually revived and enjoy vigorous spiritual health; if indeed it is our desire to walk worthy of the Lord, to be fruitful in every good work, to increase in the knowledge of God, then we should be satisfied with nothing short of a clear understanding of “His will” and a thorough knowledge of “the mystery” as it is presented to us in the epistles of Paul. And as we grasp the vital and wonderful truths associated with “the mystery” the whole Word of God will prove the richer and more nourishing to us spiritually.

In these days of spiritual declension may God give us an appetite for the Word! May it be our deep desire to know God’s Word so that we may obey it, for there is probably no joy like that which comes to the believer from the knowledge that he is in the will of God.

Notes:

  1. We do not say morality, for believers who are scrupulously conscientious about moral matters and even about their duties as Christians, may still be far from spiritual.

You can receive More Minutes With the Bible every week in your email inbox. This list features longer articles, including both original content and articles that have appeared in the Berean Searchlight.