The Message for Sale: Church Merchandising

Posted on January 20, 2014 by Bryan Hodge

Brethren are now doing something that they did not do in times past.  They are charging money for programs done in the name of, and as a work of the church.  I never recall brethren doing this in times past.  I recall brethren on TV and radio when offering tapes, CD’s, tracts and books telling the listeners, “This is offered complimentary and without cost to you.  It is paid for by the free-will offerings of members of the church of Christ” and even, “we are not like other religious groups, you need not make a love offering to receive this material.”  However, brethren now are charging for: (1) marriage enrichment programs done in the name of the local church; (2) Ladies days and men’s retreats; (3) and even lectureships.  Somehow I don’t think this is how Jesus, or the apostles did this.

God’s inspired word tells us where the money is to come from to conduct the work of the church.  It comes from free-will offerings (Acts 4:34-5:4; 11:29-30; Romans 15:26: 1 Corinthians 16:1-2; 2 Corinthians 8:12; 9:7).  Dave Miller once wrote, “All funds utilized in the work of the church are to be contributed by its members based upon their own inventory of personal finances.  This means that bake sales, bingo games and on-the-air pleas for viewer contributions are unauthorized, inappropriate, and unacceptable to God” (Article: The Fund Raising Furor, Firm Foundation, July 28, 1987).  Brother Miller wrote this in reaction to the practices of televangelists and denominations.  However, the truth equally applies to the current practice of some brethren.

Do we truly love souls?  Consider the example of Martin Luther.  He translated the Bible into German in 1522.  It may have been his greatest accomplishment.  Philip Schaff, the historian, wrote, “Hereafter, the Reformation depended no longer on the works of the Reformers, but on the book of God, which everybody could read for himself as his daily guide in spiritual life (History of the Christian Church, Vol. 7, p. 341).  What did he receive for his work?  “It was from beginning to end, a labor of love and enthusiasm while publishers and printers made fortunes, Luther never asked a copper for this greatest work of his life (ibid, p. 354).  Now, I am not suggesting that it would have been wrong for Martin Luther to have received income for his work.  “The laborer is worthy of his wages” (Luke 10: 7; 1 Timothy 5:18 cf. 1 Corinthians 9:7-11).  However, he did what he did freely out of concern for others.  He wanted the Bible in the hands of the people.  Do we have such live?  Or are we turning the message into just another opportunity for gain?

Let us point out that there is a big difference between a laborer charging for his labor and the church charging for its services.  The church has three areas of work: evangelism, benevolence, and edification. Biblical authority comes from direct statements, accounts of action (examples), and implication.  Please tell me where in the Biblical record does the church have authority to charge for something that is within its area of work?  There are no direct statements or accounts of action which authorize such.  Is it implied?  If so, how?

Here are some common attempts to justify the practice:

1.       It is just a nominal fee to cover materials.

 If the materials are so important, can the local church not provide it?  What is the first day contribution for, if it is not to fund legitimate works of the church?

Do those attend have the option of not purchasing the material from you?  Or is this automatically a part of the cost of attending?

Bible students need Bibles.  Should the church start selling Bibles?  How would such look?  John spoke of missionaries going forth “for His name’s sake, taking nothing from the Gentiles” (3 John 7).  “Gentiles” is referring to non-Christians.  This does not imply that the church can charge individual Christians for its services.

Personally, I have given away thousands of dollars of Bibles, books, CD’s and other materials over the years out of concern for others.  Can local churches not do the same?

2.  We offer scholarships.

Even so, the issue is still one of authority.  Where do you find your authority to charge for a work of the local church?

Moreover, are you really expecting one who cannot afford your nominal fee to humiliate himself by telling you that he can’t afford it?  Give me a break.

3.  We give out far more free material than the amont we charge to attend.

Can a person attend for free without taking any of your “free material”?

If you are not raising money, or selling material, what is the purpose of your fees?  Give me a break.

4.  It cost us something to rent this facility.

Okay.  It cost us something to cool and heat the building each first day of the week.  Should we charge for such?

Can a church or multiple churches not work together to cover the expenses without charging the individual?  How were things done during Hardeman’s Tabernacle Sermons at the Ryman Auditorium ( N.B. Hardeman preached in 5 such meetings: March 28 – April 16 1922, April 01- April 22 1923, March 18 – April 01 1928, October 16 – October 31 1938 and  November 01 – November 08 1942)? Was admission charged? Absolutely not. In Hardeman’s Tabernacle Sermons, Volume 1, we read: “The brethren were all agreed that if the work should be undertaken it should be done by local congregations cooperation with each other… The advertising campaign set a new precedent among the churches of Christ. …About 100,000 blotters announcing it were distributed; 65,000 personal invitation cards were sent out; large illuminated signs were erected along the car lanes; a half-page ad appeared in both daily papers on the day before the meeting opened; and also a page or two of the city telephone directory was assigned to different ladies in various churches, who called everybody in Nashville that had a telephone and gave them a personal invitation to attend the meeting… On Tuesday night, March 28 (1922), the great Ryman Auditorium seating 6,000 to 8,000 people was packed, and it is estimated that 2,000 were turned away.”  All of this was accomplished without admission fees! How? “Forty congregations in the Nashville area agreed to combine forces for this effort to ‘preach the word, to convert sinners, and to edify the saints, and to quicken the evangelistic impulse of the church'” (Earl West, The Search For The Ancient Order vol. 4, p.157) Brother C.M. Pullias was considered to be the speaker but was later asked to lead the singing for the event. He agreed saying ” I will be glad to sweep the floors or render any other service, to make possible the proposed meeting” (ibid, p.102). What a marvelous attitude!

5.  We charge a nominal fee to cover refreshment cost. 

Did Jesus or the apostles do this?  I don’t recall where they did. 

I understand that there might be some expense.  Can the local members not absorb these expenses?  Can you not provide the option of a person not eating your food?  Must it be included in the cost of attending?

6.  Charging for this course causes those who enroll to attend more regularly and take the class more seriously. 

This is probably true.  The same would be true of Bible classes.  Should we charge for Sunday morning Bible class?   How about Biblical advice on marriage?  How about Biblical information on money?

7.  Universities charge for their classes. 

True.  However, isn’t there a major difference between a private university and the work of the church?

8.  You buy books. 

True.  However, isn’t there a major difference between an individual publisher, and the work of the church?

9.  Times have changed. 

Truth doesn’t change.  Where is the authority?  We used to criticize the denominations for such practices.

10.  The economy is bad.  

This is an excuse.  If you don’t have it, you don’t have it.  Do not resort to unauthorized practices.

Can not churches work together as they once did in N. B. Hardeman’s day?

Brethren, please, let us not give the appearance that the church is just another money-making machine!

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Liberty

Posted on January 16, 2014 by Bryan Hodge

So what is Liberty? Many have recognized that: (1) Liberty involves freedom of actions. John Locke has written, “A man falling into water, a bridge breaking under him, has not here-in liberty … For though he has volition, though he prefers his not falling to falling; Yet, the forbearance of that motion not being in his power … Therein he is not free. So a man striking himself, or a friend by a convulsive motion of his arm which is not in his power … nobody thinks he has liberty. Liberty is not an idea belonging to volition (alone B.H.) But to … having the power of doing or forbearing to do” (Human Understanding, p. 223-224). (2) Liberty involves freedom from something, but not necessarily everything. John Locke has written, “Freedom is not … A liberty for everyone to do what he lists (wishes B.H.), to live as he pleases (But) A liberty to follow my own will … when the rule prescribes not” (Two Treaties, p. 283-284). Montesquieu wrote, “Liberty is the right to do everything the law permits … Liberty consists principally in not being forced to do a thing that the law does not order …” (The Spirit of the Law, p. 155, 514). (3) Liberty has limits. Oliver Wendell Holmes, Jr., has remarked, “The right to swing my fist ends where the other man’s nose begins …” (www.brainyquotes.com). Liberty can, and often does, have limits.

The Bible uses the term “liberty” 26 times (KJV), 17 times in the N.T. (KJV). The word is used of: (1) Freedom from debt (Leviticus 25:10 cf. Ezekiel 46:17); (2) Freedom from slavery (Jeremiah 34:8-ff); (3) Freedom to receive friends (Acts 24:23); (4) Freedom from Roman custody (Acts 26:32); (5) Freedom of movement to see friends (Acts 27:3); (6) Freedom from Roman imprisonment (Hebrews 13:23).

However, in this lesson we are focusing in on our liberty in Christ. Consider …

1. Christ came to give liberty (Luke 4:16-21).

He came: (a) To preach the Gospel to the poor. He said, “Blessed are the poor in spirit for theirs is the kingdom of heaven” (Matthew 5:3). “Blessed are those who hunger and thirst for righteousness for they shall be filled” (Matthew 5:6). (b) To heal the broken-hearted. He said, “Blessed are those who mourn for they shall be comforted” (Matthew 5:4). (c) To proclaim liberty to the captives. He has made possible freedom from sin (John 8:34 cf. 8:32).  (d) To recover the sight to the blind. We sing, “I once was lost but now I’m found, was blind but now I see” (song: Amazing Grace by John Newton). (e) To set at liberty those who are oppressed. Those oppressed by the devil (Acts 10:38). The reference may be to the year of jubilee (Isaiah 58:6 cf. Leviticus 25: 10, 28). (g) To proclaim the acceptable year of the Lord. This too may be a reference to the year of jubilee (Leviticus 25:10). Today is the acceptable time (2 Corinthians 6:2).

2. Freedom in Christ is freedom from the guilt of sin (John 8:34 cf. 8:32)!

Jesus said, “Most assuredly, I say unto you, whoever commits sin is a slave of sin” (John 8:34). In this context, He said, “You shall know the truth, and the truth shall make you free” (John 8:32). Freedom comes from knowledge of the truth. This truth, of course, must be put into practice (James 1:22).

3. Liberty in Christ is freedom from the old covenant system (cf. Galatians 2:1, 3-4; 5:1-6).

The old covenant system was a very burdensome system. There were 613 commandments (248 positive “do this” / 365 negative “don’t do this”). We are free of this. The specifics of the old covenant are no longer bound (cf. Colossians 2:16-17).

4. Liberty in Christ is not freedom without any standard of conduct (James 1:21-25; 2:8-13).

We are under “the perfect law of liberty”. It is: (a) “law”, because we have a rule of standard by which we’re to live. (b) “perfect,” because it is complete, sufficient to accomplish the purpose intended. (c) “liberty,” because it brings freedom from the guilt of sin (cf. John 8:32). Watch the fact that “the word” is equated with “the perfect law of liberty” (James 1:23 cf. 1:25).

 5. Liberty in Christ does not exclude responsibilities to others (1 Corinthians 8, 10).

 Some think that liberty means that one can do anything he wishes to do. Oliver Wendell Holmes, Jr., indicated that Freedom of Speech had limits saying, “The most stringent protection of free speech would not protect a man falsely shouting fire in a theater and causing panic” [(Schenck v. United States 1919). Such reckless use of words caused the death of 73 men, women, and children at a Christmas party on Dec. 24, 1913 in Calumet, Michigan in the Italian hall)].

The Bible also teaches limits to individual liberty. We should not only ask if a given action is lawful, but we should also ask how the action will affect others. Just because something may technically be lawful, in and of itself, does not mean that it should be done. We should ask will it help and edify others (1 Corinthians 8:4-13; 10:23-33).

 6. Liberty involves free choice (1 Corinthians 7:39 cf. Numbers 36:5-6).

God hasn’t made all the choices for us. We are at liberty to act/choose where He has granted such liberty.

7. There have been, and still are, those who offer false promises of liberty (2 Peter 2:17-22).

We should each be careful to make certain that liberty promised, is really liberty God has offered. Moreover, we should be careful that the steps to liberty from the guilt of sin are in fact God’s steps and not just the false methods of men.

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Is It in Your Heart?

Posted on January 11, 2014 by Bryan Hodge

“For all who have sinned without the law will perish without the law,and all who have sinned under            the law will be judged by the law” (Romans 2:12).

The point is “there is no partiality with God” (Romans 2:11). Two groups of people are mentioned: (1) those without the law refer to gentiles, who lived in pre-Christian times, and who were without the Law of Moses. This does not mean that they were under no law, for one cannot sin without law (Romans 4:15; 5:13; 1 John 3:4). (2) Those under the law refer to Israelites, who lived under the Law of Moses. It was only to the children of Israel that the Law of Moses was delivered (see Exodus 31:16-17; Deuteronomy 5:2-5; cf. 4:37; Deuteronomy 5:15; Nehemiah 9:13-14). 

                               “For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified” (Romans 2:13).

The point is: The fact that Israel had received the Law of Moses, and heard it read to them week by week (cf. Acts 15:21), did not in itself justify them.

God still wants more. He teaches, “Be doers of the word, and not hearers only, deceiving yourselves” (James 1:22).

“For when Gentiles, who do not have the law, by nature do what the law requires,they are a law to themselves, even though they do not have the law. They show that the works of the law is written on (or “in” in   NKJv) hearts…” (Romans 2:14-15- ESV).

Let us keep in mind that there were common things taught in Patriarchal law and Mosaical law, and even still today.

 

 

 

 

Patriarchal

 

Mosaic

 

New Testament

 

Murder

 

 

Genesis 9:6

 

Exodus 20:13

 

Romans. 13:8-10

1 John 3:15

 

Fornication/ Adultery

 

 

Genesis 38:24

Genesis 39:7-9

 

 

Exodus 20:14

Galatians 5:19-ff

1 Corinthians 6:9-ff

Ephesians 5:3

Colossians 3:5

1 Thessalonians 4:3

Hebrews 13:4

 

Idolatry

 

 

Genesis 35:2

 

Exodus 20:4-5

Acts 15:29

Acts 21:25

Galatians 5:20

1 Cor. 5:11

1 Corinthians 10:14

Colossians 3:5

1 John 5:21

 

Blood

 

 

Genesis 9:4

Leviticus 3:17

Leviticus 7:26-ff

Leviticus 17:12

 

Acts 15:20

Acts 21:25

Paul’s illustration: Some gentiles do by nature (their character, or habit) the things contained in the Law of Moses. They do this not because they are under the Law of Moses, “they do not have the law.” They do this because, “they are a law unto themselves.” (Note: This does not mean that each was left to his own standards. It means that they were a people of law, though separate and apart from the Mosaic system).

The works of the law were written in their hearts. Please observe: This does not say “The law of the heart,” but “the works of the law written on their hearts”. Roy Deaver commented, “When the Gentiles, who did not have the Mosaic Law, but did have divine (revealed law), did by nature the very things which the Mosaic Law demanded… They showed that the very works which were demanded by the Mosaic Law were written on their hearts” (Romans: God’s Plan for Man’s Righteousness, p. 78). Please understand: This wording, “written on the heart”, in no way implies that God directly infused His will into each of their minds. Consider: (1) God’s word was to be in the hearts of the Israelites (Deuteronomy 6:5-7; 11:18-19). (2) God’s word is to be in man’s heart today (Jeremiah 31:31-33 cf. Hebrews 8:8-12; 10:16-17). Furthermore, if such were directly infused, they would have had it better than the Israelites (cf. Romans 3:1-2).

 

“…their conscience also bears witness, and their conflicting thoughts accuse or even accuse them”   (Romans 2:15).

These were conscientious gentiles. The word “conscience” means literally “with knowledge”. It is a feeling which comes with knowledge. The conscience is only as good as the information programmed onto it. This information is programmed into man by: (1) external influences and teachings – e.g. parents, society, Bible; (2) internal decisions on how to live. The conscience is not always correct in its assessment. (Proverbs 16:2; 16:25; Acts 25:9; 1 Corinthians 3:3-4; 8:7; 1 Timothy 4:2; Titus 1:15 etc.). However, when properly programmed, it can serve as a helpful spiritual “warning light”.

What is it that Paul wants his audience to understand? Paul is telling all that simply being an Israelite has never been enough. He is warning those who were relying on such. God cares about behavior.

 Thought for Us

The illustration speaks of gentiles, who did by nature the works of the law. The reason they did is that such was written on their hearts.

My question is: Do we have the works of the New Testament written on our hearts? Only then, will we by nature do the things written in it. Let us allow His word to find a home in our hearts (Colossians 3:16; Psalms 119:11).

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Reading the Psalms

Posted on January 7, 2014 by Bryan Hodge

Reading the Psalms can be a spiritually rewarding exercise. The Psalms contain rich examples of the proper attitude towards: (1) God — “As the deer pants for the water brooks, so pants my soul for You, O God” (Psalm 42:1). (2) Scripture — “More to be desired are they than gold, yes, than much fine gold; sweeter also than honey and the honeycomb. Moreover by them your servant is warned, and in keeping them there is the great reward” (Psalm 19:10-11); and (3) Worship — “I was glad when they said to me, ‘Let us go into the house of the LORD’” (Psalm 122:1).

The Psalms can also help enrich one’s prayer life. A church in Texas once had a spring series entitled “Prayers of the Heart.” It was based on the following Psalms: (1) Psalm 1 — “Praying our inattention”; (2) Psalm 2 — “Praying our intimidation”; (3) Psalm 3 — “Praying our trouble”; (4) Psalm 8 — “Praying our creation”; (5) Psalm 51 — “Praying our sin”; (6) Psalm 103 — “Praying our salvation”; (7) Psalm 23 — “Praying our fears”; (8) Psalm 137 — “Praying our anger”; (9) Psalm 6 — “Praying our tears”; (10) Psalm 73 — “Praying our doubts”; (11) Psalm 90 — “Praying our death”; (12) Psalm 150 — “Praying our praise!”

The purpose of this writing is to give you a “table of contents” to aid you in your use of the Psalms.

1. Affliction Psalms: 3, 4, 5, 7, 11, 13, 16, 17, 22, 23, 26, 27, 28, 31, 35, 41, 42, 43, 44, 51, 55, 56, 57, 59, 60, 62, 63, 64, 69, 70, 71, 74, 77, 79, 80, 83, 84, 86, 88, 89, 94, 102, 109, 120, 123, 129, 137, 140, 141, 142, 143

2. Didactical (Teaching) Psalms: 1, 5, 7, 9, 10, 11, 12, 14, 15, 17, 24, 25, 32, 34, 36, 37, 39, 49, 50, 52, 53, 58, 73, 75, 82, 84, 90, 91, 92, 94, 101, 119, 121, 125, 127, 128, 131

3. Historical Psalms: 78, 105, 106

4. Intercessional Psalms:  20, 67, 122, 132, 144

5.  Penitential Psalms:  6, 25, 32, 38, 51, 102, 130, 143

6. Praise Psalms: 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95, 96, 97, 99, 104, 111, 113, 114, 115, 116, 117, 118, 134, 139, 146, 147, 148, 148, 150

7. Prophetical Psalms:  2, 16, 22, 40, 45, 65, 68, 69, 72, 87, 97, 110, 118

8. Thanksgiving Psalms:

A. For goodness to Israel – 21, 46, 48, 65, 66, 68, 76, 81, 85, 98, 105, 124, 126, 129, 135, 136, 149

B. For goodness to mankind —  23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146

C. For goodness to individuals —  9, 18, 30, 34, 40, 75, 103, 108, 116, 118, 138, 144

 9. Alphabetical Psalms (Based on the Hebrew alphabet):  9, 10, 25, 34, 37, 111, 112, 119, 145

 10. Imprecatory Psalms:   2, 5, 7, 35, 37, 58, 59, 69, 79, 83, 109, 137, 139, 143

Note: I claim no originality for this list. This list was composed from lists produced by others.

Other odds and ends: (1) The term “Selah” appears 71 times in the Psalms and 3 times in Habakkuk. This seems to have been a musical instruction. “Many, moderns derive Selah from a root meaning, ‘to raise,’ and suppose it to be a sign to the musicians to strike up with louder accompaniment. Possibly the singing ceased for a moment. A few think it is a liturgical direction to the congregation to ‘lift up’ their voices in benediction. It is unwise to dogmatize as to the meaning of this very common word” (ISBE vol. 4, p. 2488). “While many explanations have been given for this word, the most plausible is that which derives it from the root salal meaning ‘to lift up’. The LXX renders it diapsalms, which means musical interlude. Selah then is not a word to be read aloud …” (Gleason L. Archer, Jr., A Survey of Old Testament Introduction, p. 459).

(2) The fact that instrumental music is mentioned in the Psalms (33:2; 43:4; 49:4; 57:8, 71:22; 81:2; 92:3; 98:5-6; 108:2; 147:7; 149:3; 150:3-6) in no way means that such is authorized for use in New Testament worship. Remember animal sacrifice is also mentioned in the Psalms (66:15; 118:27-28).

(3) It is best to regard Psalm 137:9 as a predictive statement. Kyle Butt has said, “This is a predictive statement. He is talking about Babylon. And he says that the Persians are going to come in and take your children and dash them against the stones. The way he uses the word happy is the same way that Jeremiah uses it in Jeremiah chapter 12 verse one” (A Christians Guide to Refuting Modern Atheism, p. 27). Indeed such was to happen to Babylon (Isaiah 13:16-19). The ESV Study Bible points out, “The vile practice of destroying infants of a conquered people is well attested in the ancient word (e.g., 2 Kings 8:12; Hosea 10:14; 13:16; Nehemiah 3:10; Homer liad 22.63), and was therefore foretold of the fall of Babylon (Isaiah 13:16). Further, the Babylonians had apparently done this to the Judeans (as the connection with Psalm 137:8 suggests) and the prophets led the people to await God’s justice” (Isaiah 47:1-9; Jeremiah 51:24). The NIV Study Bible reads, “The author may have known the Lord’s announced judgment (Isaiah 13; 21:1-10; 47: Jeremiah 50-51; Habakkuk 2:4-20). War was cruel then as now; women and children were not spared (see 2 Kings 8:12; 15:16; Isaiah 13:16, 18; Hosea 10:14; 13:16; Amos 1:13; Nahum 3:10)”. I think this to be correct.

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Imputed Righteousness and Guilt

Posted on January 2, 2014 by Bryan Hodge

The Bible is plain; one must be counted righteous to be allowed entrance into heaven (1 Corinthians 6:9). However, the Bible is also plain—on our own, “There is none righteous, no not one” (Romans 3:10, 20, 23).

Yet, God has provided a way. In spite of our shortcomings, in spite of our unrighteousness, and in spite of our lack of flawlessly living according to His legal standard—we can be counted as righteous. (1) Abraham was so counted, because of his faith in God (Romans 4:3). (2) David spoke of God imputing righteousness apart from works (Romans 4:5-8). The term “works” in context refers to flawless works of obedience, which leaves one in need of no forgiveness, no grace, no mercy. This is clear by comparing Romans 4:5-6 with Romans 4:7-8. The phrase, “the righteousness of God” does not refer to God’s personal righteousness, but God’s plan for man’s righteousness, that is His counting of man as righteous. This too is clear from the context of Romans 4:1-8. (3) The Bible speaks of men and women being righteous: (a) For example, some are so-called in the Psalms—(Psalm 1:5; 5:12; 11:5; 14:5; 34:15, 17, 19; 37:16, 17, 21, 25; 55:22; 75:10; 92:12, etc.). (b) Also Habakkuk—(Habakkuk 1:4); (c) Also Zacharias and Elizabeth (Luke 1:6); (d) Consider—James 5:16. (3) Man, today, can be counted as righteous “through faith in Jesus Christ” (Romans 3:21-23). God “imputes righteousness” (Romans 4:3, 6, 9, 11, 21-24). The word “impute” means: “to put down to a person’s account” (Vine’s), “to reckon, count, compute, calculate, count over” (Thayer). This same word is also rendered in this same text of Romans 3-4, “accounted” (Romans 4:3, 9, 22).

Some have thought that God “imputes righteousness” to us by taking Jesus’ personal righteousness and wrapping us in it. This might be termed “transferred righteousness.” The idea is that God does not see our lacking deeds, because when He looks at us He sees Jesus’ personal deeds on earth. He sees Jesus following the law. He sees Jesus showing kindness to others. He sees Jesus properly engaged in worship.

However, as a Christian, we are reminded: (1) “Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous” (1 John 3:7 cf. 2:29). (2) “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap” (Galatians 6:7).

There is a significant difference between one having a right standing with God, being accounted righteous because forgiveness of sins has been extended through the blood of Christ, and God over looking our manner of life, because Jesus’ perfect obedience has been transferred to us. Brother Guy Woods commented, “Was not Christ made ‘righteousness’ for us? (1 Corinthians 1:30). The Lord became the means of righteousness for us in that it is through him we are privileged to receive “the gift of righteousness” (Romans 5:17); but this is accomplished through compliance with His will … and not through some mysterious bestowal of merit. The doctrine of transferred righteousness is … dangerous because it encourages people lightly to consider the commandments of the Lord” (Q&A Vol. 2, pp. 190-191).

Did God “impute” our guilt to Jesus? Some have taken the position that Jesus literally became guilty of all the sins of the world. This is inferred from 2 Corinthians 5:21.

However, the word “sin” in 2 Corinthians 5:21 is actually a figure of speech (metonymy) the cause (sin) is being put for the effect (sin offering). Read Exodus 29:14 (the word “offering” is not in the original, see ASV). Also, read Hosea 4:8 and Hebrews 9:28.

Jesus was a lamb without spot or blemish (1 Peter 1:18). He did not become literally guilty of sin. He no more became guilty of sin, than did the scapegoat of old (Leviticus 16:15-ff; 16:20-ff).

God neither transferred to Jesus the guilt of our sin (but Jesus did serve as a sin offering for us), nor did God transfer Jesus’ personal righteousness to us (though, through His sin offering we can be counted as righteous). Only through him can we be counted as righteous! The reason that God legally counts us as righteous is that there is forgiveness of sin through Christ.

Paul wrote, “not having my own righteousness, which is from the law (perfect obedience to the law, without the need for grace B.H.), but that which is through faith in Christ, the righteousness which is from God by faith” (Philippians 3:9). It is only through Christ man may be counted righteous.

 

 

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The Feasts

Posted on December 28, 2013 by Bryan Hodge

There were three great annual feasts in Israel (Exodus 23:14-ff; Deuteronomy 16:16). All men of Israel were to attend (Exodus 23:17; 34:23; Deuteronomy 16:16).

There are two Hebrew terms which are significant in a study of these feasts. (1) Hag: This word refers to movement. “ Pilgrimage … feast, especially one observed by pilgrimage” (B-D-B). “This word especially refers to a feast observed by a pilgrimage” (Vine’s). (2) Moed: This word refers to an appointment. “Appointed time, (or) place, (or) meeting (B-D-B). Both of these terms are translated “Feast”.

The Bible says, “Whatever things were written before were written for our learning” (Romans 15:4 cf. 1 Corinthians 10:11). The festivals of old were “a shadow of things to come” (Colossians 2:16-17). There must be something we can learn from a study of the Jewish feasts.

1. The Feast of Passover and Unleavened Bread.

This was the first of the annual feasts. The Passover and Unleavened Bread were together one feast (Leviticus 23:5-14; Deuteronomy 16:1-8). Passover occurred on Abib or Nisan 14th. Unleavened Bread occurred on Abib or Nisan 15th-21st. Their months were based on a lunar cycle. According to our calendar, these things would occur in March-April.

Passover commemorated God’s passing over in judgment those who had the lamb’s sacrificial blood applied to the doorposts and lintel of their dwelling (Exodus 12:7, 13). The sacrifice involved a male lamb without blemish (Exodus 12:5), still in its youth (Exodus 12:5). No bones were to be broken (Exodus 12:8). The sacrifice lamb was to be eaten by the circumcised (Exodus 12:43-51). This was both a remembrance and a proclamation of what God had done (Exodus 12:25-27). Note: The term “Passover” is sometimes used of the sacrifice itself (Exodus 12:11; 12:21).

Christ is our Passover sacrifice (1 Corinthians 5:7). He was offered as a lamb without spot (1 Peter 1:18-19). He was just 33 years old (Luke 3:23 cf. John 2:13; 4:35 cf. 5:1; 6:4; 11:55). His bones were not broken (John 19:32-36). His blood is applied to us (1 Peter 1:2 cf. Hebrews 10:22. Note — “sprinkling” refers to blood cf. Hebrews 9:13, 19; 11:28; 12:24). We come in contact with his saving blood in baptism (Revelation 1:5; 7:14 cf. Acts 22:16 cf. Romans 6:3). We are to keep this feast (the Lord’s Supper) each first day of the week in remembrance of Him (1 Corinthians 11:23-26). It is for the disciples (Acts 20:7). Those who have undergone the circumcision without hands (Colossians 2:11-13). God cuts away our guilt of sin in baptism (Colossians 2:11-13). Note — “without hands” is a Biblical expression for something God does and not man (cf. Daniel 2:44-45).

Unleavened bread was to be eaten to remember the Exodus (Exodus 12:8-9, 11, 17-18; Leviticus 23:4-6; Deuteronomy 16:1-4). All leaven was to be removed from their houses.

Concerning us: Jesus instituted the Lord’s Supper during the Passover. There was no leaven in the Passover observance (Exodus 12:8-9, 11, 18-19; Deuteronomy 16:1-4). Moreover, we keep the church pure with church discipline and self-discipline, “purging out the old leaven” (1 Corinthians 5:1-8).

2. The Feast of Weeks, aka Feast of Harvest, aka Feast of First fruits, aka Pentecost.

This was the second great feast in the Jewish calendar. This feast occurred in their month of Sivan, or during our month of June. It occurred seven Sabbaths and a day after the Passover. Thus, it always occurred on the first day of the week (Leviticus 23:15-16). It was called the Feast of Weeks, due to the counting of seven weeks after Passover (cf. Leviticus 23:15-16). It was called “Pentecost” in the N.T., due to its occurring 50 days from the Sabbath after Passover. It was a one-day festival (Deuteronomy 16:9-12).

This feast was called the Feast of First fruits (Numbers 28:26). It was a harvest festival (Exodus 23:14-19). “The festival was the time when … the first-fruits of the corn-harvest (grain, wheat B.H.) … were formally dedicated” (Zondervan’s Pictorial Dictionary, p. 634-f).

The term “first-fruits” is figuratively used of the first converts in a particular place (Romans 16:5; 1 Corinthians 16:15), or in reference to time (that is early Christians – James 1:18; 2 Thessalonians 2:13). The seed is the word of God (Luke 8:11), and the first of the New Testaments converts came on the day of Pentecost (Acts 2:36-38, 47).

The Israelites claim that it was also on this day that the law was given on Sinai. This seems possible (Exodus 12:1-2, 6 cf. Exodus 19:1, 11).

Consider this. Jesus died during the Passover season. The New Covenant officially began on Pentecost (Acts 2 cf. Micah 4:1-2).

3. The Feast of Tabernacles (Booths), aka Feast of Ingathering.

This was the last of the annual feasts. It occurred on Ethanim or Tis(h)ri 15th, which corresponds to September-October. This feast lasted a week (Deuteronomy 16:13).

This was a harvest festival (Exodus 23:16; Leviticus 23:40-43; Deuteronomy 16:13). However, it also required that the Israelites live for the week in tabernacles, booths, or tents as they did in the wilderness (Leviticus 23:42-43; Nehemiah 8:14-16).

It is good to look back and remember how far we’ve made it with the help of God. Spiritually “you, who were alienated and enemies in your mind by wicked works, yet now has He reconciled” (Colossians 1:21). It is He who has provided salvation to us. It is He who has brought us out of Egyptian bondage (sin). We should not let our current harvest (state of blessedness) cause us to forget that we owe all to Him.

Also, remember that during the wanderings the children of Israel were guided to the promised land by a “pillar of cloud” in the day, and a “pillar of fire” in the night (Exodus 13:21-22; Numbers 14:14; Nehemiah 9:12, 14; Psalm 78:14; 105:39). The commentator Hendriksen indicated that during this feast, “There was the illumination of the inner court of the temple, where the light of the grand candelabra reminded one of the pillar of fire by night, which served as a guide through the desert (Numbers 14:14)” [18th Annual Denton Lectureship Book, p. 379].

May we be mindful of the fact that Jesus is the way to the true promise land. He declared, “I am the light of the world” (John 8:12) … “no one comes to the Father except through me” (John 14:6).

Conclusion

In these three great feasts, we see: (1) The sacrifice for our sins (Passover). (2) The first-fruits of the harvest (Pentecost). (3) The journey to the Promise Land and the good things on the other side (Tabernacle, Ingathering). We’re not there yet. Let us press on.

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A Father’s Expectations

Posted on December 26, 2013 by Bryan Hodge

President Warren G. Harding was dead. He died at 7:35 p.m. on August 2, 1923. He was in San Francisco, California, having just completed a visit to the territory of Alaska, the first visit by a president. The cause of death was probably congestive heart failure, which was aggravated by pneumonia (due to Mrs. Harding’s wishes no autopsy was performed).

Vice President Calvin Coolidge was in Plymouth Notch, Vermont, visiting his boyhood home. His father, Calvin Coolidge, Sr., served as a local justice of the peace there. Coolidge was sworn in at 2:45 a.m. on August 3, 1923 as President of the United States of America. His own father swore him in by the light of a kerosene lamp.

Calvin Coolidge, Jr., President Coolidge’s son, was fifteen years old at the time. He was working a summer job on a western Massachusetts tobacco farm. “The farmer told him that his father had been inaugurated in the dead of night. The boy took the report without comment, then asked, ‘Which shed do you want me to work today?’ Amazed, the farmer said that if his father had been named president of the United States, he surely wouldn’t be working twelve-hour days in a tobacco field. ‘You would if your father were my father!’, responded young Calvin” (William J. Bennett, America: The Last Best Hope, vol. 2, p. 69).

Parents, your expectations mean a lot. What do you expect from your children?

1. Do you expect them to know the Bible? I am talking about really knowing it, being able to teach others, being able to defend truth.

2. Do you expect them to exhibit a Christian character? Do you demand such? Would you fellowship them if they ceased such and refused to repent?

3. Do you expect them to do their best in whatever they do? This includes: school, work, sports, church responsibilities such as teaching, being prepared for Bible study, etc.

4. Do you expect them to be faithful in attendance? Do you let them miss for work, school, friends, etc.? How is your example?

5. Do you expect them to truly worship? Merely sitting in the pew, and playing with the babies is not worship.

6. Do you expect them to work and become taxpayers and not tax-takers?

“Train up a child in the way he should go …” (Proverbs 22:6).

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The Man Christ Jesus

Posted on December 24, 2013 by Bryan Hodge

Jesus upon coming to earth, took upon him the nature of man. “The word was God … And the word became flesh and dwelt among us” (John 1:1, 14). “God was manifested in the flesh” (1 Timothy 3:16). He came in the likeness of man (Romans 8:3; Philippians 2:7; Hebrews 2:14, 17). What an amazing thing!

Here is another amazing thing, which is often missed. The nature of Jesus seems still to be connected with the nature of man. He is still referred to as “man” (Acts 17:31), and “the man Christ Jesus” (1 Timothy 2:4-5; cf. Hebrews 9:15). How can such be? (1) Jesus was bodily resurrected (John 2:19-21; Luke 24:39-40; Acts 2:25-31; 13:34-37). True, Jesus sometimes did things in post-resurrection that physical bodies can not naturally do, such as appearing in a room with closed doors (John 20:19, 26). However, the explanation is found in miraculous workings, and not in denying the physical resurrection. Remember, Jesus did similar feats in his pre-crucified state (cf. Luke 4:28-30). (2) At some point, perhaps at the ascension Jesus’ body was changed. This is evident because “flesh and blood cannot inherit the kingdom of God” (1 Corinthians 15:50). Yet, it is clear that Jesus in post-resurrection had flesh (Luke 24:39). (3) The glorified body to come is related in some way to the earthly body. This is illustrated with the relationship between seed and plant (1 Corinthians 15:35-37). I do not claim to fully understand this. Even John, did not fully understand this (1 John 3:2; cf. Philippians 3:21).

It seems that Jesus will forevermore be linked with man. “He who sanctifies and those who are being sanctified are all of one, for which reason he is not ashamed to call them brethren (Hebrews 2:11).

We should each sing “Oh, what love/matchless love/Oh, what love for me was shown” (song: In Gethsemane Alone by Samuel E. Reed) and “I stand amazed in the presence of Jesus the Nazarene, and wonder how he could love me, a sinner condemned unclean/when with the ransomed in glory his face I at last shall see, ‘Twill be my joy then in heaven to sing of his love for me’” (song: I Stand Amazed in the Presence by Charles H. Gabriel).

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How Do You Use The Bible?

Posted on December 20, 2013 by Bryan Hodge

Centuries ago in Spain, a Prince of Grenada, for political reasons, was sentenced to life in solitary confinement.  He was imprisoned in Madrid’s “The Place of the Skull” prison.  He was allowed one book, the Bible.  He read it through, many times.  After 33 years of imprisonment, he died.  When his cell was cleaned, it was discovered that he had scratched notes about the Bible into his cell walls.

These notes listed many trivial finds, including: (1) The longest verse in the Bible (Esther 8:9); (2) The shortest verse in the Bible (John 11:35); (3) The number of books and chapters in the Bible (66 books, 1189 chapters).  (4) Each verse in Psalm 136 ends the same; (5) Isaiah 37 and 2 Kings 19 are alike; (6) The word “girl” appeared just once in his Bible (Joel 3:3); (7) Ezra 7:21 contained all the letters of the alphabet except the letter “J”; (8) No word or name of more than six syllables can be found in the Bible (Note: This story has been often repeated.  It first appeared in an article by Scot Udell in Psychology Today).

If such is all that the man learned from reading the Bible, he missed the message all together.  The Bible is not about the trivial.  It is a message which should change one’s life.

How do you use your Bible?

“The grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ” (Titus 2:11-13).

The words “the grace of God” refers to the system of grace, that is the New Testament (cf. Acts 20:32; Colossians 1:5-6).  This message was proclaimed throughout humanity in Paul’s day (Titus 2:11 cf. Colossians, 1:5-6; 1:23; Romans 1:8; 10:18; 16:25-26).  The offer of salvation was for all of humanity (Matthew 28:18-ff; Mark 16:15-16; Luke 24:47 cf. 1 Timothy 2:4; 2 Peter 3:9).

But what are we to do with the message?  We are to learn…

1.  What to Deny                                                                                                                          There are things to avoid.  Specifically mentioned are: (a) ungodliness.  The word literally means to be “not well devout”.  It is speaking of a lack of devotion to God.  (b) Worldly lusts.  The term “lust” simply refers to desires.  “Worldly lusts” refers to sinful desires.  We are to flee from such lusts (2 Timothy 2:22; 1 Timothy 6:10-11; 1 Corinthians 6:18; 10:14 cf. Colossians 3:5).

2.  What to Do                                                                                                                             There are things to do.  The New Testament message is not just a list of “don’t s,” it is filled with things we are to do (cf. James 4:17; 1:22).  Specifically mentioned is that we are to live: (a) soberly.  The word has to do with living rationally or of sound mind.  We are to be thinkers, testing all things by the word of God (cf. Acts 17:11; 1 Thessalonians 5:21).  Vine’s says that the word “suggests the exercise of that self-restraint that governs all passions and desires.”  The word does at times carry the idea of self-control.  (b) righteously.  That is, we are to conduct ourselves properly according to God’s word (cf. Psalms 119:172; Romans 1:17; 1 John 3:7).  (c) godly.  The word literally means to be “well devout.”  Vine’s says that “it denotes that piety which, characterized by a Godward attitude, does that which is pleasing to Him.”

3.  What to Desire                                                                                                                      There is an aspiration and anticipation that we should have.  We are to live in hope (Titus 2:13; cf. Titus 1:2; 3:7), “favorable and confident expectation” (Vine’s).  We are to live in anticipation of Jesus’ return (cf. 1 Thessalonians 1:9-10).  Note: “In this passage the terms “God” and “Savior” both refer to Christ.  There is a rule in Greek grammar, known as the Granville Sharp rule, which suggests that when a solitary definite article (rendered ‘the’ in our English text) precedes compound nouns which are joined by ‘and’ – in this case ‘God’ and ‘Savior’, the latter noun refers to the same person as the first noun” (Wayne Jackson, Notes From the Margin of My Bible, Vol. 2, p. 137). Jesus is referred to as God in this context. He will appear. Are we living with this in mind?

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Pray/Sing/Call

Posted on December 18, 2013 by Bryan Hodge

“Is anyone among you suffering? Let him pray” (James 5:13a).

 The term suffer could literally be rendered “to suffer evil.” “It is . . . sufficiently comprehensive to embrace every type of affliction, whether of outward bodily character or of inward mental anguish” (Guy Woods, A Commentary on The Epistle of James). There certainly are external trials which bring suffering in this life (James 2:18-23; 3:13-18; 4:1-2; 4:12-16, 19; 5:1, 10 cf. 1:2-3). However, since the term is set in contrast with being “cheerful,” especially in view may be one’s inward anguish.

Let him pray. The literal language is “let him keep on praying” (Present middle imperative). Prayer is mentioned five times in this book (James 1:1-7; 4:1-3; 5:13; 5:14-15; 5:17-18). God’s people are to be people of prayer (Ephesians 6:18; 1 Thessalonians 5:17). When one is facing trials, and is having trouble seeing how any good can come from such, such is especially a time that one should pray (James 1:2-5).

 “Is anyone cheerful? Let him sing psalms” (James 5:13b).

The term “cheerful” could literally be rendered “well (or good) passion (or spirit).” It refers to one in “good mood”.

Let him sing psalms. The literal language is “let him keep on singing” (present active imperative). Just as one can and should pray outside the church assembly (Matthew 6:6; Acts 10:9; 16:25, etc.), even so, one can and should sing outside of the assembly (Acts 16:25). It is good to express praise and adoration to God by song.

Brother Guy Woods set forth the following suggestion. “It is not improbable that the ‘suffering’ one and the ‘cheerful’ one of this passage are the same person. That is, he who is suffering is to pray to the Father to lift his burden; and when it is gone, to be cheerful, and to express such in praise and worship” (ibid).

“Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven (James 5:14-15).

 

The word sick means “to be weak, feeble” (Vine’s). The most literal meaning is “without strength” (“a” = negative; “sthenos” = strength).

First issue: How is the term “sick” being used? Does it refer to physical sickness? (See – Matthew 10:8; Mark 6:56; Luke 4:40; 7:10; John 7:7; Acts 9:37; 19:12; Philippians 2:26-27). Or, does it refer to spiritual sickness? (See – Mark 2:17; Romans 5:6). It seems most natural to understand this as physical sickness, because: (a) This is the primary or general usage of the term, and words should be thus understood unless there is evidence that such is not how the word is being used; (b) There is nothing in the context which will not allow the primary meaning.

Second Issue: What role does the oil play? Here are some common views:

(1) Some have suggested that the oil has reference to a substance used in miraculous healings. (a) Oil was used by the twelve in miraculous healings (Mark 3:13-15 cf. Mark 6:7, 12-13). (b) Other materials were also used [spit (Mark 8:23), clay/water (John 9:6-7), water (2 Kings 5; John 9)]. Brother Guy Woods, “Evidently, for a limited time, and for special purposes, God ordained that the foregoing instructions should be followed, and in every case the promise was realized. That it was not widely followed, or intended to be a universal practice during the apostolic age, follows from the fact that not infrequently saints were sick and often died (Acts 9:32-43; Philippians 2:19-30; 1 Timothy 5:23; 2 Timothy 4:1-8) … It seems quite clear … that the elders contemplated here were miraculously endowed … and were thus able to participate in miraculous acts of healing in the manner described” (ibid).

(2) Others have suggested that the anointing was done to refresh the ill. Brother Marion Fox, “The Jews would refrain from anointing themselves when they mourned or were fasting (2 Samuel 12:20; Matthew 6:16-17). This is probably the reason for the anointing in James 5:14” (The Work of the Holy Spirit, vol. 1, p. 280). This view holds that the healing, whether miraculous or providential, came by prayer. The anointing was for refreshing (cf. Luke 7:44-46). Note: “The phrase ‘anointing him’ is past tense, and stresses the fact that prayer follows anointing” (J.J. turner, The Book of James).

(3) Oil was at times used as a common “home remedy” or medicine (Luke 10:34; Isaiah 1:6; Jeremiah 8:22; 46:11). Brother Goebel Music, “prayers of righteous men with the anointing with medical purpose . . . The medical properties of oil are extolled by Philo, Pliny, the great ancient natural historian, and Galen, one of the great ancient physicians. This word represents, as A.T. Robertson says in his word pictures, simply God and medicine” (Goebel Music, Book of James, Class Study Notes 1984). What about the universal sounding language? Brother Music replies, “As brother Lipscomb says on this, ‘I think he only meant to say that if the sick would send for the elders, and they would pray for them and anoint them with oil, those who could be cured at all would be cured in this way.’ Not all will be cured regardless of prayer or medical treatment. Yet prayer plus medical treatment may cure many as then” (ibid). This view understands the anointing to refer to medicine and prayer to refer to providential reliance on God. I, personally, lean toward this view.

Looking again at verse 15b. Not all sickness is a result of personal sins. However, if there be sin in one’s life this is a great time to deal with such. One brother wrote, “In times of sickness one may be led to reflect on the fact that he has rejected God in his healthier times, and cause him to confess those sins and seek forgiveness” (Rubel Shelly, What Christian Living is All About: Studies in James).

Application 

            In life we should not forget to —

1. Pray to God.

2. Sing to God.

3. Let your brethren know you need help.

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