What’s Your Center?

Posted on September 29, 2015 by Bryan Hodge

“Rear Admiral Richard E. Byrd told an interesting story concerning his first expedition to the South Pole.  He left his isolated hut one day for a brief trip of exploration, and then in a sudden blizzard he became hopelessly lost.  There was nothing to give him any sense of direction.  He had a long pole which he always carried to feel if there were any holes in the ice; so he stuck it in the snow and tied a scarf to it.  He said, ‘that was my center.  If I failed to find my hut, I could return to the center and try again.  Three times I tried and failed.  In the fourth attempt, I stumbled upon my hut.’  There must be a home port, a point of reference.  In mathematics it is found in the decimal point.  In language it is found in the basic rules of grammar.  In religion it is found in Christ.  Our standard comes from Him” (Leroy Brownlow, Sermon: The Christian Life).

Let us make Christ our center, our reference point.  Let us fix our eyes on Him (Hebrews 12:2).  Let us make Him the center of our lives (Philippians 1:21).  Let us follow Him (1 Corinthians 11:1).  If we do these things, we will never find ourselves hopelessly lost.

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In The News: Ben Carson

Posted on September 27, 2015 by Bryan Hodge

Presidential candidate Ben Carson has raised much controversy by telling Chuck Todd of NBC’s Meet The Press: “I would not advocate that we put a Muslim in charge of this nation.  I absolutely would not agree with that.”  Immediately, some have said that his statement indicates that he is unfit to serve as President.  Some have boldly declared that the Constitution says that we are not to have any religious test for our candidates (Article 6 paragraph 3).

Please understand that I am not endorsing any political candidate on this blog.  I am not an apologist for Ben Carson or anyone else.  This is not about politics.

However, there are some things which need to be said.  First, the religious test clause does not apply to voters, but to the federal government.  Christians can and should vote for what is in the best interest of Christianity.  Let us remember, “Righteousness exalts a nation, but sin is a reproach to any people” (Proverbs 14:34), “When the righteous are in authority the people rejoice; But when the wicked man rules, the people groan” (Proverbs 29:2).  John Jay, First Chief Justice of the Supreme Court, said, “Providence has given to our people the choice of rulers, and it is the duty as well as the privilege and interest of our Christian nation, to select and prefer Christians as their rulers” (Barton, Original Intent, p. 344).

Second, the religious test clause of the Constitution originally applied to the Federal government and not to states.  Eight states’ constitutions require state office holders to have a particular belief [Arkansas (Article 19, Section 1); Maryland (Article 37); Mississippi (Article 14, Section 265); North Carolina (Article 1, Section 4); Pennsylvania (Article 1 Section4); South Carolina (Article 17; Section 4); Tennessee (Article 9 Section 2); Texas (Article 1, Section 4)].  Texas requires one acknowledge the existence of a Supreme Being.  “At the time of the Founding, every single one of the individual states had a religious test for public office, and eight still do” (Bryan Fischer, onenewsnow.com, September 23, 2015).  The constitutionality of these tests have been defeated in recent years (The 1961 U.S. Supreme Court case Torcas0 v. Watkins; The 1997 S.C. Supreme Court case Silverman v. Campbell).

Third, “the Founding Fathers did not consider a requirement to believe in God to be a religious test” (Barton, Original Intent, p. 36).  The State of Tennessee’s Constitution forbids religious tests (Article 11, Section 4).  Yet, it also reads, “No person who denies the being of God, or a future state of rewards and punishments, shall hold any office in the Civil department of this state” (Article 9, Section 2).  The religious test clause was likely designed to prevent the government from requiring one to be a member of a certain denomination or religious group.

Regardless of the meaning of “religious test,” the constitution is limiting government and not voters.  Do not let anyone tell you that you must leave your Christian beliefs behind when you go to the polls.

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The Apocrypha

Posted on September 24, 2015 by Bryan Hodge

The Bible which I use contains 66 books.  These books can be divided into 39 Old Testament books and 27 New Testament books.

The Bible that Catholics use contains 73 books.  These books can be divided into 46 Old Testament books.  [This includes the same 39 books which are in my Bible, plus 7 additional Old Testament books: Tobit, Judith, 1 Maccabees, 2 Maccabees, Wisdom (of Solomon), Sirach (Ecclesiasticus) and Baruch] and 27 New Testament books (The same 27 books which are in my Bible).  Additionally, 5 books are attached to other Old Testament books (The additions to Esther are attached to Esther; The Prayer of Azariah and The Song of the Three Young Men, Susanna, Bel and the Dragon are attached to Daniel, The Letter of Jeremiah is sometimes attached to Baruch).

Collectively, these books are sometimes referred to as “the apocrypha.”  The word, “apocrypha” means “hidden” or “concealed.”  The term came to be used of books of doubtful or unknown origin, and non-canonical books.

The conscientious Bible student wants to please God.  Should he direct his steps by these books?  Do these books belong in the Bible?

First, these are not New Testament books.  If these books do belong in the Bible (which they do not!) they would be a part of the Old Testament.  Man is now dead to the law (Romans 7:4), delivered from the law (Romans 7:6) the requirements of the Old Testament have been nailed to the cross (Colossians 2:14).

Second, Josephus stated that the Jewish Bible contained 22 books.  He wrote, “We have not an innumerable multitude of books among us disagreeing from and contradicting one another (as the Greeks have) but only twenty-two books… which are justly believed to be divine” (Editor Terry Hightower, A Handbook on Bible Translations, Shenandoah Lectures, p. 280, quoting Josephus, Against Apion Book 1 section 8).  Josephus indicates that 5 of these books belong to Moses, and cover the origin of man till the death of Moses (ibid).  These books no doubt are: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.  He indicates that 13 of these books were written by prophets after Moses’ death until Artaxerxes King of Persia (ibid).  These books are thought to have been divided as follows: Joshua, Judges/Ruth, Samuel, Kings, Chronicles, Ezra/Nehemiah, Esther, Isaiah, Jeremiah/Lamentations, Ezekiel, Daniel, The Twelve Minor Prophets, Job (biblehub.com).  He indicates that 4 books contained hymns to God and precepts for human conduct (Hightower).  These books would include: Psalms, Proverbs, Ecclesiastes, and the Song of Solomon.

Third, Josephus indicates that the prophets which followed Moses wrote from “the death of Moses till the reign of Artaxerxes King of Persia” (Hightower).  Artaxerxes reigned from 465 B.C. – 424 B.C. (Wikipedia) The Apocrypha (or Deutrocanonical Books as the Catholics refer to them) are generally understood to be written much later than this.  Neil Lightfoot has written, “The Old Testament Apocrypha… were written mostly in the period of 200 B.C. to 200 A.D.” (Lightfoot, How We Got the Bible, p. 68).

Fourth, Josephus never quoted these books as scripture (Geisler & Nix, A General Introduction to the Bible, p. 272).

Fifth, Josephus did not consider the writings after Artaxerxes of like authority with what came prior.  He wrote, “It is true, our history hath been written since Artaxerxes, very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; how firmly we have given credit to those books of our own nation is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add anything to them or take anything from them, or to make any changes in them; but it becomes natural to all Jews immediately from their birth, to esteem these books to contain these books to contain divine doctrines, and to persist in them, and if occasion be, willing to die for them…” (Hightower, p. 250 quoting Against Apion Book 1 Section 8).

Sixth, one apocryphal book seems to deny inspiration.  1 Maccabees was written about events in the second century B.C..  It reads, “And they cleared the holy places, and took away the stones that had been defiled into an unclean place.  And he considered about the altar of holocausts that had been preformed, what he should do with it  And a good counsel came into their minds, to pull it down: lest it should be a reproach to them because the Gentiles had defiled it; so they threw it down.  And they laid up the stones in the mountain of the temple in a convenient place, till there should come a prophet, and give answer concerning them? (1 Maccabees 4:43-46); “And there was made great tribulation in Israel, such as was not since the day, that there was no prophet seen in Israel” (1 Maccabees 9:27); “Then Simon resisted and fought for his nation, and laid out much of his money, and armed the valiant men of his nation, and gave them wages.  And he fortified the cities of Judea… And in his days things prospered in his hands, so that the heathens were taken away out of their country… And the Jews and their priests had consented that he should be their prince, and high-priest forever, till there should arise a faithful prophet” (1 Maccabees 14:32-41).  There was no faithful prophet at this time.

Seventh, Jesus nor the apostles, ever quoted from these books.  Fredric Kenyon wrote, “It is noticeable that while these are many quotations in the New Testament from each group of books in the Old [Three-fold division: Law/Prophets/Psalms (Luke 24:44; Josephus); Two-fold division: Law/Prophets (Matthew 5:17; 7:12; 11:13; 22:40; Luke 16:16; 24:27; John 1:45; Acts 13:15; 24:14; 28:23; Romans 3:21)], there is not a single direct quotation from the Apocrypha” (Kenyon, Our Bible and the Ancient Manuscripts: A History of The Text and its Translation, p. 28).

Eighth, Jesus gave an outline of violence in the Old Testament in Luke 11:50-51.  He said it existed from the blood of Able (Genesis 4) to the blood of Zachariah (2 Chronicles 24).  The E.S.V. Study Bible comments, “From the beginning of the first book to the end of the last book in the Hebrew Bible.”

Ninth, while there may be historic and other value to these books, there are doctrinal errors, and historical errors,  in the apocrypha. Let’s mention just two doctrinal errors found in the apocrypha.  It teaches giving, sacrifice, and prayer for the dead [(2 Maccabees 12:43-45 cf. Luke 16:19-31; 2 Corinthians  5:10; Hebrews 9:27) It is interesting that the Catholics reject another apocrypha book 2 Esdras which is against pray for the dead(7:105)].  It commends the murder of the men of Shechem (Judith 9:2-9 cf. Genesis 34; 49:6-7).

Tenth, the Catholic Church did not officially accept these books as canonical until April 08, 1546 at the council of Trent.  Jerome wrote that in his day, “As the church reads the books of Judith and Tobit and Maccabees but does not received them among the canonical scriptures, so it reads Wisdom and Ecclesiasticus for the edification of the people, not for the authorization confirmation of doctrine” (www.jesus-is-lord.com, Jerome’s preface to the books of Solomon).

Eleventh, while it is sometimes argued that Jesus and the apostles used the Septuagint and it contained the apocrypha, in truth no one can prove that the Septuagint of their day contained the apocrypha. The earliest Greek manuscripts that include the  apocrypha date from the fourth century A.D. Even if they were included in apostolic times, Jesus and the apostles never once quote from them (Geisler & Nix, A General Introduction To The Bible, pp.267-268).

In summary: If these books were in the Bible, they would be Old Testament and not New Testament books.  There are many reasons to conclude that they are not inspired.  However, they may be helpful in understanding history.

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Grace Series: My Grace is Sufficient

Posted on September 21, 2015 by Bryan Hodge

“Lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure” (2 Corinthians 12:7).

Paul had been blessed.  He was an inspired apostle of Christ.  Moreover, he was allowed a peek into Paradise (2 Corinthians 12:1-6 cf. Luke 23:43).

God allowed Paul to be afflicted.  The affliction in some way was from Satan.  However, God allowed the affliction to help keep Paul humble.

What was Paul’s thorn in the flesh?  We are not told, and not enough information has been provided to conclude with certainty.  However, many speculations exist: (1) Many believe that this was a physical ailment (Galatians 4:13-15; 1 Corinthians 2:3-5 cf. 2 Corinthians  10:10, notice the word “weakness” and “weak”), perhaps affecting his eyes (Galatians 4:13-15; 6:11 cf. Acts 9:8-9, 17-18).  Satan was once allowed to afflict Job’s body (Job 2:6-7).  (2) Some believe that this was some physical injury which came through persecution (Acts 14:19; Galatians 6:18; 2 Corinthians 11:22-30).  This would explain how Satan was involved.  (3) Some have suggested that it was the memory he had of the past (1 Corinthians 15:9; Ephesians 3:8).  (4) Some believe that it was his Jewish opponents.  “Flesh” is sometimes used of Jews and Judaism (Galatians 3:1-3; Philippians 3:3-6; 2 Corinthians 5:15-16).  The Canaanites were thorns in the side of Israel (Numbers 33:55). In my mind some of these fit better than do others. Still it is unwise to be dogmatic.

“Concerning this thing I pleaded with the Lord three times that it might depart from me.  And he said to me, ‘My grace is sufficient for you, for My strength is made perfect in weakness’ ” (2 Corinthians 12:8-9).

The Lord is in control.  He chose not to remove Paul’s thorn in the flesh.  Two reasons are stated.  First, His grace is sufficient.  Second, His strength is made perfect in weakness (cf. 1 Corinthians 2:1-5).

When afflicted, we should remember God’s grace.  Let us stay focused.  Paul wrote, “I consider the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18); “Our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:17).  Jesus said, “rejoice and be exceedingly glad, for great is your reward in heaven” (Matthew 5:12).

When afflicted, we should remember that sometimes it is through our weakness that the power of God is seen.  Paul wrote, “I was with you in weakness, in fear, and in much trembling.  And my speech and my preaching were not with persuasive words of human wisdom but in the demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God” (1 Corinthians 2:3-5).  Paul was not trying to attract people to Christianity by his own intellect and wisdom, oratory skills, physical persona or handsomeness.  He wanted their faith to be in God and not man.

“Therefore, most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me.  Therefore, I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake.  For when I am weak then I am strong” (2 Corinthians 12:9-10).

Paul accepted his condition, and not only accepted it, he boast in it.  He did so because such allowed the power of Christ to be manifest through him.  It also help to keep him humble. If one is not aware of limitations and weaknesses physically and intellectually, then pride can become a real problem. God knew what Paul needed, and Paul trusted Him (as should we).

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Grace Series: The True Grace of God

Posted on September 19, 2015 by Bryan Hodge

“I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand” (1 Peter 5:12).

The implication is that some have other ideas on grace.  Jude write of those “Who turn the grace of our God into lewdness” (Jude 4).  Some, in our day, do the same.

This book of 1 Peter is about God’s true grace.  Yet, this book says, “you have purified your souls in obeying the truth” (1 Peter 1:22).  Obedience and grace are not mutually exclusive.  The fact that we are required to comply with God’s conditions of pardon does not mean that salvation is not of grace.  It is only by the grace of God that man can be saved.  This book also teaches Christians to be good citizens (1 Peter 2:13-17), good employees (1 Peter 2:18-25), and good husbands and wives (1 Peter 3:1-7).  The fact that God wants, and orders, man to live a moral life in no way means that man earns his salvation.  Salvation is possible because of God.

The word “grace” appears eight times in the book of 1 Peter (1 Peter 1:2; 1:10; 1:13; 3:7; 4:10; 5:5; 5:10; 5:12).  Grace is connected with the sufferings of Christ (1 Peter 1:10-12 cf. 1:3-4; 1:18-19; 2:24) and the glories that would follow (1 Peter 1:10-12 cf. 1 Corinthians 2:7; Philippians 3:20-21; 2 Thessalonians 2:14; 1 Peter 3:7; 5:10).  God’s grace is conditional (1 Peter 5:5-6). This is the true grace of God.

The theme of the entire book of 1 Peter is grace, even though “grace” is not mentioned in every verse, or even every chapter.  Some seem to think that unless a sermon explicitly mentions “grace,” then grace is not being taught.  This is not true.  When a sermon teaches salvation through the death-burial-and resurrection of Jesus, grace is being taught.  When God’s plan for redemption is unfolded through the pages of the Bible, grace is being taught.  When a sermon teaches man what to do to be saved, grace is being taught.  When a sermon teaches man how to maintain a right relationship with God through the blood of Christ, and about “the second law of pardon,” grace is being taught. I think it is good to mention the word “grace” (we never want to leave the impression that man merits salvation).  However, a sermon does not necessarily have to use the word “grace,” to be teaching God’s grace.

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Holy Spirit and Fire

Posted on September 16, 2015 by Bryan Hodge

“Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not.  John answered, saying to all, ‘I indeed baptize you with water; but one mightier than one is coming, Whose sandal straps I am not worthy to loose.  He will baptize you with the Holy Spirit and fire” (Luke 3:15-16; cf. Matthew 3:11; Mark 1:8; John 1:26-27, 32-34).

One should be impressed with John’s humility.  Not only did he tell people that he was not the Christ, he said that he was not even worthy to untie the sandals of the Christ.  All should say, “He must increase, I must decrease” (John 3:30).  Paul had the correct attitude when he said, “Let a man so consider us, as servants of Christ and stewards of the mysteries of God” (1 Corinthians 4:1).

John was not the Christ.  The Christ would manifest Himself.  He would baptize with  the Holy Spirit and fire.

Holy Spirit

The apostles were baptized with the Holy spirit on the day of Pentecost (Acts 1:1-8 cf. 2:1-4).  Franklin Camp commented, “As far as I know, there are none that deny the baptism of the Holy Spirit took place at Pentecost. When the apostles were baptized in the Holy Spirit at Pentecost and were asked to explain the meaning of it (Acts 2:12), Peter quoted Joel 2:28 to 32.  The quotation of Joel by Peter shows that Joel’s prophecy is the background of the outpouring of the Spirit… Matthew 3:11 has Joel as its background, and Pentecost and what followed in the foreground” (Camp, The Work of the Holy Spirit in Redemption, p. 78).

Was this promised to all or only the apostles (Acts 1:4-5)?  Foy Wallace Jr. answered this by saying, “The pronoun ‘you’ was not intended as a general promise but merely an announcement of something that would occur.  It has been claimed that the use of the pronoun ‘you’ in the plural means that the Holy Spirit baptism was promised to the whole audience of hearers.  Some comparisons of the use of the plural ‘you’ in other instances, particularly in the apostolic epistles, will show that even though an epistle was addressed to the whole churches, in certain parts of it the pronoun ‘you’ was applicable to only certain ones of them.  The Corinthians epistles were addressed to the entire church, yet in numerous passages the pronoun ‘you’ applied to only some of them, as clearly indicated, as an example in chapters 4:8, 14, 21 and 6:7, 8, 11, the last citations make the application of ‘you’ to the some to which it applied.  Other examples are abundant” (Wallace, The Mission and Medium of the Holy Spirit, p. 94).

Did others receive Holy Spirit baptism?  (1) Cornelius and his household received miraculous ability directly from heaven (Acts 10:44-48; 11:15-18).  Many believe that this was Holy Spirit baptism.  Others disagree.  However, what happened at Caesarea least reminded Peter of Holy Spirit baptism (Acts 11:15-17).  (2) Paul’s apostleship did not come from man (Galatians 1:1; 1:15-24; 2:1-6).  His inspiration did not come through the hands of men, even apostles (Galatians 1:1; 1:16-17; 2:1-6).  I think that it is safe to conclude that Paul received Holy Spirit baptism.

Fire

Some have suggested that “fire” is symbolic of the Holy Spirit.  However, such does not fit the context (see Matthew 3:10-12; Luke 3:16-17).  H. Leo Boles objected, “There are three successive verses in Matthew treating the ministry of Christ.  Is it credible that ‘fire’ should have one meaning in the first and third verse, and an entirely different meaning in the second?”  (Boles, The Holy Spirit: His Personality, Nature, Works, p. 304).

Some have suggested that “fire” is a reference to Acts 2:3, which reads – “Then there appeared to them divide tongues, as of fire, and one sat on each of them.”  However, the context is of judgment (see Matthew 3:10-12; Luke 3:16-17).

“Fire” refers to judgment.  Unfruitful trees will be cut down to the ground and thrown into the fire (Matthew 3:10).  Chaff will be separated from the wheat and burned (Matthew 3:12; Luke 3:17).

What judgment is in view?  (1) This may refer to judgment upon Israel in 70 A.D. Consider: (a) Peter connects Joel 2 with what occurred on Pentecost (Acts 2:4, 12, 16).  Joel 2 prophesied of two things.  It foretold of Pentecost (Joel 2:28-29; cf. Acts 2:16-18).  It foretold of the fall of Jerusalem (Joel 2:30-31 cf. Matthew 24:29, 34).  (b) Jesus used words which are similar to John (Matthew 23:33 cf. 3:7).  He spoke of them filling up the measure (Matthew 23:32).  This is language of Israel’s downfall (Genesis 15:16; Numbers 13:55-56; Matthew 23:32; 1 Thessalonians 2:14-16).  Jesus wept over Jerusalem (Matthew 23:37-39 cf. Luke 19:41-44).  (2) This may look beyond 70 A.D. to the final judgment.  Jesus said, “Do not be afraid of those who kill the body, and after that have no more they can do.  But I will show you whom you shall fear.  Fear Him who, after He has killed, has the power to cast into hell; yes, I say to you fear Him!” (Luke 12:5-6).

Application: Jesus is mighty, much mightier than John or any man.  He has the power to save.  He sent forth the Holy Spirit.  The Holy Spirit inspired the apostles (John 14:26; 15:26-27; 16:12-15).  He offers salvation (Acts 2:36-38).  He also has power to judge (2 Corinthians 5:10; Matthew 25:31-46).

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Grace Series: Humility Needed

Posted on September 14, 2015 by Bryan Hodge

“God resists the proud, but give grace to the humble.  Therefore submit to God.  Resist the devil and he will flee from you.  Draw near to God and He will draw near to you.  Cleanse your hands, you sinners; and purify your hearts you double-minded.  Lament and mourn and weep!  Let your laughter be turned to mourning and your joy to gloom.  Humble yourselves in the sight of the Lord, and He will lift you up” (James 4:7-10).

It all starts with attitude.  God is not impressed with pride and self-righteousness (Luke 18:9-14).  Humility is needed before God.

This attitude of humility before God affects action.  True humility causes one to: (1) Submit to God.  Everyone must decide who is in control, God or self.  The prideful one will not submit himself to God.  The humble one will.  (2) Resist the devil.  Everyone must decide whose side he is supporting, God or the devil.  If one is not with God,  then he is against Him (cf. Matthew 12:30; Matthew 6:24; James 4:4).  One who is humble before God will not be indecisive.  He will stand on God’s side.  (3) Draw near to God.  (a) This is done in actions.  “Hands” is a figure of speech for one’s deeds (Psalm 26:9-10; Isaiah 1:15; 1 Timothy 2:8; James 4:8).  (b) This is done in heart and mind.  One who is truly humble before God is not double-minded  He is clear about who he desires to serve.  The battle starts in the mind (Proverbs 4:23; Mark 7:20-23; Romans 12:1-2).  (4) Weep over sin.  He will not be callous or hard-hearted.  He will not rationalize or minimize his sins.  He mourns over sin, when he is guilty of such.  “Blessed are those who mourn, for they shall be comforted” (Matthew 5:4).

“Likewise you younger people, submit yourselves to your elders.  Yes, all of you be submissive to one another, and be clothed with humility, for ‘God resist the proud, but gives grace to the humble.’  Therefore, humble yourselves under the mighty hand of God, that He may exalt you in due time” (1 Peter 5:5-6).

Submission to God is one thing, but submission to others?  Yes, humility before God will cause us to be humble and even submissive to others.

The younger people are to be submissive to their elders.  Who is in view?  (1) Is it older people? The elderly should be treated with respect (Proverbs 16:31; 23:22; 1 Timothy 5:1-2; 5:3-4, 8, 16).  However, I do not believe that this is the context.  (2) Is it the elders of the church? This seems to be the context {1 Peter 5:5 cf. 5:1-4 [Notice the word “likewise” (1 Peter 2:13-14; 2:18; 3:1; 5:5)]}.  “The younger people” may not refer to age, but to position [cf. Luke 22:24-26. (Today, in the business world, we speak of junior partners and senior partners)].

All have a responsibility to others.  The NKJV reads, “all of you be submissive to one another, and clothed with humility…”  The words “be submissive” are supplied from the previous clause, and are not in the original language.  The NASB reads, “all of you clothe yourselves with humility toward one another.”  The literal reading is “…all to one another humility gird on.”  Clearly, Christians are to be submissive to others who have authority over them [Ephesians 5:21 (cf. 5:22; 6:1; 6:5); 1 Peter 5:5b (cf. 2:13-14; 2:18; 3:1; 5:5)].  Moreover, humility is needed with all (Romans 12:16).  The word “clothed” (NKJV) is significant.  The original word (egkomboomai) means to gird oneself.  It may be reminiscent of how Jesus girded Himself and washed the disciples’ feet (John 13:1-15).  The one who is truly great serves others (Matthew 20:26-28; 23:11-12).  Guy N. Woods commented on the original term (translated clothed)saying, “It was used at the beginning of the Christian era of the white scarf or apron which slaves wore tightly fastened around the waist to distinguish them from freemen.  Used figuratively here, the meaning is, ‘Tie on humility like a slave’s apron’… so arrayed, they were to regard no service as to menial or lowly, no task too small from them to perform” (Gospel Advocate Commentary on Peter, John and Jude, pp. 128-129).

God’s grace is conditional.  One of the requirements is humility.  It is the humble that God will exalt.  Humble yourself under the mighty hand of God, that He may exalt you in due time!”

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Take Heed How You Build

Posted on September 10, 2015 by Bryan Hodge

“According to the grace of God which was given to me, as a wise builder I have laid the foundation, and another builds on it.  But each one take heed how he builds on it.  For no other foundation can anyone lay than that which is laid, which is Jesus Christ” (1 Corinthians 3:10-11).

The words “the grace of God” refer to inspiration and apostleship (cf. Romans 1:5; 12:3; 15:15-16; Galatians 2:9; Ephesians 3:1-8; 4:7-12).  Paul used this gift to lay the foundation of the church.

The “foundation” of the church is Jesus Christ (1 Corinthians 3:11; Ephesians 2:20).  This, of course, includes the teachings of the apostles and prophets {Ephesians 2:20 [Note: Ephesians 2:20 refers to the doctrine of the apostles and prophets, and not to the apostles and prophets themselves (cf. Romans 15:18-21; 2 Corinthians 4:5; Ephesians 2:18-22 cf. 3:1-7]}, whose inspired message glorified Jesus (John 14:25-26; 15:26-27; 16:12-14).  No other foundation is acceptable.  The church is a temple to God built on this foundation (cf. Ephesians 2:19-22; 1 Peter 2:4-5).

This text is given as a caution.  Since this church is to serve as the temple of God, personal workers must be very careful how they “build” on this perfect foundation (cf. 1 Corinthians 3:17).

“Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is” (1 Corinthians 3:12-13).

Six materials are mentioned: gold, silver, precious stones, wood, hay and straw.  These six materials can be divided into two broad categories: (1) Those that will endure a typical fire (gold, silver, precious stones); (2) Those that will easily burn (wood, hay, straw).

The “work” is a figure of speech, a metonymy.  The cause, work, is put for the effect, converts or church members (1 Corinthians 3:13 cf. 9:1).

The church is likened to a building (1 Corinthians 3:9 cf. 3:16; Ephesians 3:19-22; 1 Peter 2:4-5).  Not all of the material in this building are of the same enduring quality.

The day of fire is coming.  This day will reveal the quality of the materials, the character of each church member.  What is the day of fire?  (1) It likely refers to the fiery trials of life which test a members faith (1 Peter 1:6-7; 4:12-13).  (2) Some believe that it refers to the day when Christ returns and the true character of all is revealed (2 Thessalonians 1:8; 2 Corinthians 5:10).  Either way, the revealing of character is in view.

“If anyone’s work which he has built on it endures, he will receive a reward.  If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire” (1 Corinthians 3:14-15). 

If those one has converted endure, there will be reward.  Think of the joy.  Paul wrote, “For what is our hope, or joy, or crown of rejoicing?  Is it not even you in the presence of our Lord Jesus Christ at His coming?  For you are our glory and joy” (1 Thessalonians 2:19-20).  He wanted those whom he had converted to live as faithful Christians, saying, “So that I may rejoice in the day of Christ that I have not run in vain or labored in vain” (Philippians 2:16).

If those one has converted do not survive the test, there will be loss.  The worker will not experience the joy of seeing these members being received into glory.  However, such does not necessarily mean that the worker did anything wrong in his effort.  The fact is there are different types of hearts (Luke 8:4-8, 11-15).  The worker, himself, can be saved.  His salvation will be “yet so as through fire.”  This may mean that he will be saved, yet he will have experienced loss.  Or, this may be emphasizing that the worker, himself, will also be tested (1 Peter 1:6-7; 4:12-13; Acts 14:22; 2 Timothy 3:12).

“If anyone defiles the temple of God, God will destroy him.  For the temple of God is holy…” (1 Corinthians 3:17).

While it is true that the evangelist is not responsible for the heart condition of the hearer (Luke 8:4-8, 11-15), woe to the one who by what he teaches, or does not teach, destroys the holiness of the church (Acts 20:20; 20:26-27).  Woe to the preacher who dunks people in water, but does not seek to make true disciples (Matthew 28:19-20; cf. Luke 14;26, 27, 33; Luke 9:57-62).  Woe to the preacher who calls evil good, and thus encourages sinful behavior (2 Peter 2:18-19).  Woe to the preacher who will not preach on certain sins, because such would bring discomfort to his relationship with others and may jeopardize his job, and thus fills the church with immorality and hinders the influence of the church (1 Peter 2:9, 11-12; Romans 1:18; Acts 20:20, 26-27).

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Holy Spirit: In Prayer (Part 3)

Posted on September 7, 2015 by Bryan Hodge

“Therefore let him who speaks in a tongue pray that he may interpret.  For if I pray in a tongue, my spirit prays, but my understanding is unfruitful.  What is the conclusion then?  I will pray with the spirit, and I will pray with the understanding.  I will sing with the spirit, and I will also sing with the understanding.  Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say ‘Amen’ at your giving of thanks, since he does not understand what you say?  For you indeed give thanks as well, but the other is not edified” (1 Corinthians 14:13-17).

“My spirit” does not refer to the Holy Spirit, but to the human spirit, the inward man.  Our prayers should not be vain repetitions (Matthew 6:7).   The human spirit (mind, will, heart, and emotion) is to be engaged (John 4:24 cf. Joshua 24:14).  It is not an outward show, but sincerity, God desires.  Joel instructed, “rend your heart, and not your garments” (Joel 2:13).

“The Spirit” is less clear in my mind.  (1) It may be that this still refers to the human spirit.  The presence of the definite article does not necessarily mean that the Holy Spirit is intended (cf. Matthew 5:3; 26:41; John 11:33; 13:21; Acts 18:25; 1 Corinthians 2:11; 5:3, 5; Colossians 2:5).  (2) It may refer to the Holy Spirit.  Miraculous gifts are clearly in context (1 Corinthians 14:12-14, 18-19).  Regardless, the point is the same.  When one leads public prayer or song, he should be mindful of others.  It should be done in such a way that others can understand and participate.

“Praying always with all prayer and supplication in the Spirit…”  (Ephesians 6:18).

“Prayer is listed next to the armor which is to be worn by the Christian.  One will not make it through this spiritual war without prayer.  When facing a spiritual battle do not forget to pray.

What does it mean to pray “in the Spirit”?  Here are some possibilities: (1) Some believe that the human spirit is intended.  The definite article is absent.  The meaning would be that the human spirit is engaged in prayer.  (2) Some believe that the Holy Spirit is intended.  The absence of the article does not mean that the Holy Spirit could not be intended (Luke 4:1; John 3:5; 4:1; Acts 2:4; Ephesians 4:4; Jude 20; Revelation 1:10).  The meaning may be that this refers to prayers which are in accordance with the teaching of the Holy Spirit (Ephesians 5:18 cf. Colossians 3:16).  Foy Wallace Jr. commented that this is not “wishes of our own, but prayers that breathe the Spirit’s guidance as revealed in His word” (Wallace, Romans, Galatians, and Ephesians, p. 229).

“But you beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude 20-21).

How can we maintain ourselves in a right relationship with God?  (1) We can build ourselves up in the faith.  “Faith comes by hearing, and hearing by the word of God” (Romans 10:17).  We need to spend time in the word of God.  It is able to build us up (Acts 20:32).  May we not be content.  May we desire to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).  (2) We can pray seeking mercy through Jesus.  “Seeing then that we have a great High Priest… Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace in time of need” (Hebrews 4:14-16).

What does it mean to pray “in the Holy Spirit”?  Here are some suggestions: (1) Some think this refers to the human spirit being holy.  The definite article is not present.  It is true that successful prayer life depends of righteous behavior (James 5:16; 1 Timothy 2:8 cf. James 4:8; Isaiah 1:15).  (2) Most think this refers to the Holy Spirit.  Our prayers are to be according to God’s revealed will (1 John 5:14).  (3) A few believe that God helped the early church learn how to pray, by inspiring their words in prayer.  Franklin Camp has commented, “‘praying in the Holy Spirit’ was praying by the inspiration of the Spirit” (Camp, The Work of the Holy Spirit in Redemption, p. 251).  “In the Spirit” does at times refer to inspiration (e.g. Matthew 22:43; Mark 12:36; Revelation 1:10); though, I find no clear evidence of inspired prayers in the New Testament (unless one count praying in tongues cf. 1 Corinthians 14:14-17).

The wording is difficult, but the basic point is not.  We are to be a people who study our Bibles, and we are to be a people of prayer.  May we be both.

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Grace Series: Justified by Grace (Saved Through Washing and Renewing)

Posted on August 27, 2015 by Bryan Hodge

“For we ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another, but when the kindness and the love of God our Savior toward man appeared… He saved us” (Titus 3:3-5).

The word “for” (gar) gives a reason for the preceding words (cf. Titus 3:1-2).  Why should Christians be peaceable, gentle, and show humility to others, even sinful men?  Why should they not be arrogant and self-righteous?  The answer is: They too were once mired in sin.

However, the kindness and the love of God appeared.  The source of salvation is God, not man.  Let’s consider three words: (1) “Kindness.”  The original word (Chrestotes) has to do with “goodness of heart” (Vine’s).  It is translated in the KJV by the following words – “gentleness,” “good(ness),” and “kindness.”  Gary Workman commented, “Whenever these words are used in reference to God, the thought always has to with the offer of salvation” (Workman, Spiritual Sword Lectures: God’s Amazing Grace, p. 384).  (2) “Love.”  The original word (philanthropia) literally means “love for man.”  It is translated in the KJV by the following words – “kindness,” and “love toward man.”  It is from this word we get our word “philanthropy.”  It refers to love for man expressed in action (cf, Acts 28:1-2).  (3) “Appeared.”  This word occurs twice in the book in Titus (Titus 2:11; 3:4).  God made sure that His message of grace (Titus 2:11 cf. Acts 20:32; Colossians 1:5-6) appeared to all (Titus 2:11 cf. Colossians 1:5-6; 1:23; Romans 1:8; 10:18; 16:25-26).  God showed kindness and love toward man, while he was in sin.

“Not by works of righteousness which we have done, but according to His mercy He saved us” (Titus 3:5).

These Christians had received salvation at some point in the past.  They were not saved by (ek, literally “out of”) works of righteousness which they had done (cf. Ephesians 2:8-9; 2 Timothy 1:9; Titus 3:4-5).  Man is not the source of salvation.  Man’s good works cannot overcome or erase his sin problem.  God saved them.  He saved them according to (Kata, literally “down from”) His mercy.  He alone is the reason that they had the opportunity for salvation.  The source of salvation is His mercy.  Mercy (eleos) is: “Kindness or goodwill towards the miserable and afflicted, joined with a desire to relieve them” (Thayer); “the outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it” (Vine’s).

“He saved us, through the washing of regeneration and the renewing of the Holy Spirit… having been justified by His grace we should become heirs according to the hope of eternal life” (Titus 3:5, 7).

There were (and are) conditions to being saved from sin and its consequences.  (1) They were saved through (dia, the means or instrument by which a thing is accomplished) the washing of regeneration.  The word “wash(ing)” is connected elsewhere with water (Ephesians 5:26; Hebrews 10:22) and baptism (Acts 22:16).  The word “regeneration” means “again birth” (Vine’s).  This reminds one of what Jesus said to Nicodemus (cf. John 3:3, 5).   This seems to refer to baptism (cf. 1 Peter 3:21).  Adam Clark commented, “Undoubtedly the apostle here means baptism…”  Richard Lenski commented, “God saved us by means of baptism.”  (2) They were saved through the renewing of the Holy Spirit.  (a) Some have thought that this is simply a rewording of the previous clause.  The conjunction Kai can be translated “and,”  but in some cases it is best rendered “even.”  (b) However, let us assume that this is a distinct point.  The Bible speaks of the renewing of the mind (Romans 12:1-2; Ephesians 4:20-24).  How does the Holy Spirit renew the mind?  Directly?  No.  Renewing comes through learning (Ephesians 4:20-21 cf. 4:22-24; Colossians 3:9-10).  The Holy Spirit supplied the message.  It is by this message man is changed.  His thinking is renewed.  His behavior is transformed.  One is to decide to change when he decides to be baptized.  When a man is baptized, he is raised to “walk in newness of life” (Romans 6:3).

Watch this.  They were justified | by grace (Titus 3:7).  They were saved | by washing and renewing (Titus 3:5).  The words “justified” and “saved” are parallel. The word “grace” is parallel with “washing” and “renewing.” God’s offering of salvation through His plan of salvation (which includes baptism) is an expression of His grace.  Grace (Charis) can  refer to “a beneficial opportunity, a charitable act, generous gift” (Perschbacher); “gracious care or help, goodwill” (B-A-G); “goodwill, loving kindness” (Thayer); “the friendly disposition from which the kindly act proceeds” (Vine’s).  We have the opportunity for salvation due to God’s unmerited favor.  If we are saved it is due to God’s unmerited favor.  Baptism is not a meritorious work.  It requires a humble acceptance of God’s conditions for pardon.

God not only saved them, but He also provided them with the hope of eternal life (Titus 1:2; 3:7). The source of this was God’s grace and mercy. There is no place for arrogance or self-righteousness.

“Amazing grace how sweet the sound that saved a wretch like me. I once was lost but now am found, was blind but now I see” (John Newton, Amazing Grace).

“I know not why God’s wondrous grace to me He hath made known / nor why, unworthy Christ in love redeemed me for His own” (Daniel Whittle, I Know Whom I Have Believed).

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