Acts of Worship – Proclamation of God’s word (Preaching/Reading)

Posted on August 29, 2012 by Bryan Hodge

We show reverence to God by listening to what He has said.  The early church listened to preaching (Acts 20:7, 20; Romans 1:15; 1 Corinthians 14; 2 Timothy 4:1-5).  They also listened to the scriptures being read (Colossians 4:16; 1 Thessalonians 5:27; 1 Timothy 4:13; Revelation 1:3).

The preacher is to “preach the word” (2 Timothy 4:2), not promote mere politics, personal opinion, or self.  The term “preacher” means “a herald” (Vine’s), “a herald, a messenger… who conveyed official messages of kings, magistrates, princes, military commanders, or who gave public summons or demand” (Thayer).  Kittle’s adds “It is important that heralds deliver news or pass on messages strictly as these are given unto them.”

The auditors are to: (1) Test what is said by the scriptures themselves (Acts 17:11; 1 Thessalonians 5:21; 1 John 4:1).  (2) Apply lessons learned to their lives (Matthew 7:24-27; James 1:22).  Listening should be an active and engaged event.  The mind should be working.  The ear should be attentive.  Don’t let your mind wander.  Don’t view this as a passive activity.  You are engaged in worship.

Here are some suggestions: (1) Open your Bible and follow along with the message.  It’s amazing how many never crack their Bibles during a scripture reading, a Bible class, or in a sermon.  (2) Take notes.  This will help you stay focused on the lesson, and clear on the major points and how they relate.  It will help you to determine if the speaker logically establish his point.  It will give you information to study and meditate upon when you get home.  It will give you information that can be used in studies and conversations with others.  (3) Don’t get lost.  Most sermons have a key text.  Turn there and follow along.  A preacher may reference other passages.  For instance: I may say God created the heavens and the earth – Genesis 1.  I am grounding my lesson in scripture.  The reference is there if you need it.  You might want to write it down.  It’s likely the case that you won’t need to turn to Genesis 1 to know that God created the heavens and the earth.  Stay focused on the key text.  A preacher may give supporting scriptural evidence on a matter, but don’t lose the key point or major text.  If I think it is needful for you to turn to another passage I’ll typically say, “Turn with me to…” or “my next point is from…”, etc.  (4) If you didn’t understand something in the lesson, ask.  Most preachers are happy to clarify things, or even to study a subject out with you if there is confusion or disagreement on a matter.  Any preacher that won’t should not be trusted.

Don’t diminish the importance of this part of our worship assembly.  Brother Johnny Ramsey used to say that he didn’t understand why it was the case that people would not think of entering a room or getting up and down and walking around while we’re talking to God (prayer), but had not qualms about doing the same when God is talking to us (scripture reading, preaching and teaching).  He asked if we care more about what we say to God, than what He says to us.  I think such is something to consider.

Posted in Preaching, stewardship, worship | Tagged , , , , , | 1 Comment

Worship

Posted on August 27, 2012 by Bryan Hodge

Our English word “worship” is short for “worthship”.  It refers to “a state or quality of being worthy” (Webster).  It can also refer to “The performance of devotional acts in honor of God or deity” (Webster).  When we worship, we are saying that God is worthy of such praise, honor and devotion.  In the book of Revelation, the twenty-four elders fall down and worship God (the Father) saying “Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created” (Revelation 4:10-11).  They also fall down before the Lamb and worship saying “Thou art worthy… for thou wast slain, and has redeemed us to God by thy blood out of every kindred, and tongue, and people and nation… worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessings… Blessing and honor, and glory, and power be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever” (Revelation 5:9, 12-13).

We sing the song, Worthy Art Thou.  Consider the words: “Worthy of praise is Christ our Redeemer; worthy of glory, honor and pow’r!  Worthy art Thou!… Worthy art Thou!  Worthy of riches, blessings and honor, worthy of wisdom, glory and pow’r!  Worthy of earth and heaven’s thanksgiving, Worthy art Thou!… Worthy art Thou!”  Do you feel this way?  Good worship flows from a grateful heart.

The primary Hebrew word for worship means “to worship, prostrate oneself, bow down” (Vine’s).  “The act of bowing down in homage is generally down before a superior or a ruler” (Vine’s).  Bowing before Him was a posture of submission.

We sing a song, We Bow Down.  Consider the words: “You are Lord of creation and Lord of my life, Lord of the land and the sea.  You were Lord of the heavens before there was time, and Lord of all lords you will be!  We bow down and we worship you, Lord.  We bow down and we worship you, Lord.  Lord of all lords you will be!”  Is He truly the Lord of your life?  He asks, “Why call ye Me, Lord, Lord, and do not the things which I say?” (Luke 6:46).

The primary Greek word means to “kiss toward”.  “The word sprang from the fact that in ancient times the worshipper would kiss the hand or feet of the object of his devotion, or possibly kiss the ground before him.  Some ancients are known to have thrown a kiss
to their deity.  The word expresses an act of veneration” (Gary Workman, What is Worship?, The Restorer Feb./Mar. 1993, p. 3).  The word in general usage means “to make obeisance, do reverence to” (Vine’s).

The Bible speaks of ‘vain worship’ (Matthew 15:8-9) and ‘will worship’ (Colossians 2:23); However, proper worship consists of: (1) The right object (John 4:24; Acts 10:25-26; 14:11-18; Revelation 19:10; 22:8-9); (2) The right attitude (Psalm 51:17; John 4:24 cf. Joshua 24:14 and 1 Corinthians 14:14-15; Luke 18:9-14);  (3) The right action (John 4:24; cf. 17:17; Leviticus 10:1-2; Hebrews 11:4 cf. Romans 10:17); (4) A right standing before God (Proverbs 15:8; 28:9; Isaiah 1:15; 1 Timothy 2:8; 1 Peter 3:7).

Worship is distinguished from general life.  All of life should be lived to the glory of God (Matthew 5:16; 1 Corinthians 6:20; 10:31).   All of life is to be in service to God, but not all service is worship.  Worship acts are depicted as distinct from general life (Genesis 22:5; Judges 7:15; 1 Samuel 1:19; 2 Samuel 12:20; Matthew 2:11-12; John 4:20-21; 12:20; Acts 8:27-28; 24:10-11).  Brother Workman has written, ‘worship has always been an overt act rather than a continued attitude or relationship… It requires specific action.  It has a starting place and a stopping place.  It is not an ongoing state” (ibid, p. 4).  In figurative language the Bible tells us that our lives should be a living sacrifice in His service (Romans 12:1-2).  Yet, all of life is not worship.  Worship has to do with specific acts distinct from general life.

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The Work of Elders, Deacons, Preachers, and Members

Posted on August 23, 2012 by Bryan Hodge

What are the duties of each?  How do these positions inter-relate?  Let’s study.

Elders

Elders possess God-given authority over the local church (Hebrews 13:17).  This authority may be likened unto that of a father in the house (1 Timothy 3:4-5).  They do not have the authority to change what God has specified (For example: we’re to assemble for worship on the first day of the week; we’re to engage in five acts of worship on this first day, etc.).  They do have authority to make sure things are done in a Biblically correct way.  They do have authority to specify in areas God has not specified (For example: where we assemble; the time of day of that assembly; who does the teaching/preaching before the assembly; in what container the offering is collected; if we assemble at other times – midweek Bible study, Gospel meetings, etc.).

The elders are to:

1.  Feed the flock (Acts 20:28; 1 Peter 5:1-2).  The term “feed” means more than just feeding.  It means “… to act as a shepherd” (Vine’s).  Both the NKJV and NASB translate this word, “shepherd”.  The word would include all that is involved in being a shepherd (feeding, leading mending and treating wounds, etc.).  As a shepherd should know each sheep and its needs,  even so should spiritual shepherds.  They should notice when even one sheep is missing (Luke 15:3-ff).  Moreover, just as a shepherd spends countless hours with sheep, even so must a spiritual shepherd.  In one brother words, “a good shepherd will smell like sheep.”  They will give account for the souls of the flock (Hebrews 13:17).

2.  Watch and guard the sheep (Acts 20:29-31).  There are always dangers.  External  dangers exist, “grievous wolves” (Acts 20:29).  Internal dangers exist, “Men… speaking perverse things” (Acts 20:30).  There are “many unruly and vain talkers and deceivers” (Titus 1:10).  Moreover, a sheep can even be a danger to itself.  Elders need to know what is being taught by teachers in class rooms.  They should visit the classrooms.  They should monitor what the preacher preaches.  They should look for bad influences in the congregation, and seek to correct the situation.

They should watch for bad attitudes, lack of interest, loss of faith, worldliness, fractious spirits, immoral behavior, laziness, lack of attendance, and other such things among the members.

3.  Rule the church (Acts 20:28; Hebrews 13:7, 17, 1 Timothy 3:4-5).  This point was covered in the first paragraph of this section.  Does a shepherd have authority over the sheep?  Certainly, and even so does a spiritual shepherd over the spiritual flock.

4.  Be an example (1 Peter 5:1-3; Hebrews 13:7).  Sheep are led much better than driven.  Elders are to lead the sheep in the right way.  While they have authority, they are not to be simply dictators (1 Peter 5:3; cf. Matthew 20:25-28).

5.  Admonish (1 Thessalonians 5:12 cf. Hebrews 13:7).  The word literally means “put in mind” (Thayer).  Elders are teachers and proclaimers of God’s word.

6.  Visit the sick (James 5:14-15).  Many churches expect the preachers to do the visiting, and the praying over folks.  The Bible places this as a work of the elders.  Mike Demory told me once of an elder’s wife who called him to go pray with a church member.  Mike kindly reminded her that her husband was an elder.  He told her that he didn’t mind going there if they wanted, but this was more the elder’s role.  I don’t think his answer was well received.  It is the truth, however.   While it is truth that elders have a special duty here, all Christians should be in the habit of visiting (James 1:27; Romans 12:15).

Deacons

Moses found he needed to delegate responsibility (Exodus 18; Deuteronomy 1).  The apostles who evidently functioned early on as the authority in the church at Jerusalem before the eldership was established (see Acts 4:35, 37; 5:2 cf. 11:30), likewise found that they needed to delegate responsibility so that they weren’t distracted from more important things (Acts 6:1-ff).

Likewise, Elders need helpers.  Elders delegate certain work, and the authority necessary to accomplish that work to deacons.  An example may be as follows: An eldership delegates (a) To one deacon building and grounds responsibility; (b) To another deacon benevolence, and the care of widows and shut-ins; (c) To another deacon the education Department – finding teachers, filling the various class rooms with teachers, ordering Bible class material, etc.; (d) to another deacon the order of worship – making sure there are men lined up to wait on the table, say prayers, lead songs, etc.; (e) to another deacon bookkeeping type work could be assigned.  All of these men would be still under the oversight of the eldership.  Such an arrangement allows the elders to spend their time in visits, counseling, studies, planning for the future, and other such things.

All the areas of church work should come under the direct authority of the elders, or the indirect authority of the elders through a deacon who has had responsibility delegated to him.    Caution:  If you have “man A” over buildings and grounds and he is a deacon, and “man B” over education who is not a deacon, then, I ask what is the difference between a deacon (man A), and a non-deacon (man B)?

The deacon is to… 

1.  Get things done.  The word “deacon” is itself defined to mean “one who executes the commands of another” (Thayer).  It has been suggested that the original word is derived from the word dioko which means to “hasten after, pursue” (Vine’s).  These are men who are to get things done.

Their job needs to be clearly defined by the elders.  J.J. Turner has listed some of the things which frustrate a deacon, things like: “I don’t have authority to spend any money”… “I don’t have a job description”… “The elders are doing my work”… “The elders never communicate with me”… “I don’t know how I’m doing; the elders never discuss or evaluate my work with me”… “The elders give me the ball, but then when I run too fast they tackle me” (Deacons, p. 99).  The old joke is “The preacher is doing the elders’ work, the elders are doing the deacon’s work, and the deacons don’t know what they’re supposed to do” is too often true.

2.  Work within the authority given them.   They are to recognize their authority only extends to what the elders have delegated.  They are not to do things that they have no authority to do.  They are not to try to rule the elders.

What are the duties of each?  How do these positions inter-relate?   Let’s study.

Preachers

The term “preacher” means “a herald” (Vine’s), “a herald, a messenger… who conveyed official messages of kings, magistrates, princes, military commanders, or who gave public summons or demand.” (Thayer).  Kittle’s adds “It is important that heralds deliver news or pass on messages strictly as these are given unto them.”

Since modern-day preachers are not inspired, it is profitable and necessary for them to spend a tremendous amount of time in study, Gus Nichols studied the Bible 5 hours per day every day.  Franklin Camp made it his habit to study 6 hours per day.  If you take my Bible study time, preparation for two sermons per week, study time for two Bible classes per week, preparation for two radio programs per week, writing and editing a bulletin, speaking at the jail, writing newspaper articles, preparation for mission work, and Gospel meetings and other such things that occur – I average 30 hours per week in study and preparation.  That’s before visits, personal Bible studies, preaching and teaching, and other necessary and needful things.  Gary Colley has written, “the average sermon contains 5,000 words (okay, I admit it, mine contain 10,000! – B.H.) which if one modestly supposes that the preacher preaches 90 sermons per year, he would use at least 450,000 words in sermons each year.  Many preachers teach, and preach (considering the local pulpit), Gospel meetings, lectureships, radio lessons, writing for bulletins, and newspapers, etc., over 900 lessons per year.  Since an average full-length novel contains 50,000 words, if we figure only 90 sermons per year, the preacher uses enough words to produce nine full-length novels each year, in twenty years, 180 full-length novels, and in fifty years – 450 novels (some will not find this hard to believe.  Ha, ha. – B.H.).  But if we figure the 900 lessons the preacher uses 4,500,000 words per year (Don’t laugh! – B.H.) and these figures just consider the time of delivering the lessons!  Now if we consider the research and preparation time for each of these fresh lessons, that is a LOT of work.

Admittedly there are many lazy preachers.  It is usually evident to good Bible students.  I certainly can tell by the depth of their preaching, and their insights in Bible class.  Some get their lessons word for word off the internet.  It’s a reproach to me.

The preacher is to…

1.  Preach the word publicly and privately (Acts 5:42; 20;20).  He’s to do this in season and out of season (2 Timothy 4:2).  He is to preach the whole counsel of God (Acts 20:27), holding back nothing which is profitable (Acts 20:20).  He is to reprove (convince NKJV), rebuke, and exhort with all longsuffering (2 Timothty 4:2).  He should present the message in an understandable manner (1 Corinthians 14:2, 4, 6-19).  God’s word is to be faithfully preached.  However, it will not edify unless it is presented in a manner which can be understood.

2.  Train men to preach and teach (2 Timothy 2:2).  It is helpful for a preacher to not do all the preaching, but to give opportunity to others to preach and teach, and help develop their knowledge and ability.  Mike Demory is doing this in Iowa very effectively.  He has men writing bulletin articles, teaching classes, preaching, doing radio and TV work.  Such is good.  I don’t think most preachers have emphasized this as much as they should.  We should be developing others to teach, preach, and evangelize.  Some congregations send members to “Polishing the Pulpit” each year.  This is a wonderful workshop which helps develop abilities.

3.  Hide behind the cross (1 Corinthians 2:1-5).  A true Gospel preacher should not be winning people unto themselves.  They should be pointing people to Christ (Acts 14:8-ff; 10:24-ff).  Too many preachers are egotistical narcissistic self-promoters.

4.  Help a congregation become organized with elders and deacons (Titus 1:5; Acts 14:23).  This does not mean that the preacher does the selecting (at another time we’ll discuss the process of selecting and ordaining elders and deacons).  He is however, to help the congregation mature and fill these offices with qualified men.

5.  Rebuke elders when necessary (1 Timothy 5:20).  It is helpful for others to know that no one is above the Law of God.

6.  Live as a good example (1 Timothy 4:12).  He shouldn’t just preach it.  He should be striving to practice it.

7.  Like other members submit to the elders (Hebrews 13:17).  He’s not to rule the church, this belongs to the eldership.  Though preachers certainly may be an elder (1 Peter 5:1-2; 1 Timothy 5:17).

Members

Some members have the idea that all they have to do is sit in the pew, and contribute their money.  Such is untrue.  There is plenty of work in the vineyard for all.  In fact, everyone’s effort is needed.

The elders, deacons, and preacher labor to mature the members.  They work together to prepare the members for greater service in the Lord.

Members are to…

1.  Live the Christian life.  They are to live a life which glorifies God (Matt. 5:16; 1 Corinthians 6:20; 10:31).  They are to be fruitful unto every good work (Colossians 1:10; 2 Peter 1:5-8; Galatians 5:22-ff, Ephesians 5:9; Matthew 13:23; Luke 13:6-ff).

2.  Teach the word of God to others (Hebrews 5:12; 1 Peter 3:15; Jude 3).  When the early church was scattered from Jerusalem, they “went everywhere preaching the word” (Acts 8:4).  Members need to be preaching.  Brother Fox has said, “The mathematics of evangelism is quite simple.  If each person were to teach and convert one person each year for 50 years (assuming that he obeys the Gospel at the age of 20 and dies at the age of 70), he would have directly converted 50 people.  At the end of the first year there were be 2 Christians, the next 4, then 8 etc… At this rate (assuming none of the converts died) everyone in the world would be a Christian in 33 years, and this is starting with only one Christian.  Think what millions of Christians could do if they were dedicated to the task.  If 2 million Christians converted one person each year (and each convert converted one each year) and all lived for 21 years (13 years by my calculations – B.H.), everyone in the world would be Christians”.   (The Great Commission, p. 52-53).  Now I am not so naïve to believe that all are interested enough to be converted.  This illustration just shows the great things which could be accomplished if we all worked.

3.  Comfort, correct, and strengthen brethren (1 Thessalonians 5:14; 4:18; Hebrews 3:13; 10:24-25; Galatians 6:1-2; James 5:20).  The Christian life is hard to live.  We need to be helping one another to heave.

4.  Attend services faithfully (Hebrews 10:24-25).  Give liberally according to ability (1 Cor. 16:1-2).  Truly worship in spirit and in truth (John 4:24), sing (Ephesians 5:19), partake of the Lord’s supper (Acts 20:7), pray (1 Corinthians 14:15-16). Listen to the preaching (Acts 20:7), fellowship with the saints (Acts 2:42).

5.  Know what their talents are, and use them for the cause of Christ (Matt. 25:14-ff; Luke 19:12-ff; 1 Peter 4:10-11; Romans 12:4-ff, 1 Corinthians 12:12-ff).  We’re all members together of one body: elders, deacons, preachers, members in general.  We need to all work together.  Our abilities may differ.  But, we all have a role to play in the work of the church.

6.  Encourage the leaders (elders, deacons, preachers) on in the work.  Members should: (a) make an effort to know these men (1 Thessalonians 5:14).  It is harder to be angry with each other if we truly know and understand each other.  (b) Remember them (Hebrews 13:7).  Certainly, they should be remembered especially in prayer (cf. 2 Timothy 1:3).  (c) Obey them… that they may do it with joy (Hebrews 13:17).  Nothing gives a godly elder or preacher more joy than seeing cooperative members laboring together in love, and wanting to do what is right (cf. 2 John 4; 3 John 3-6a).  (d) Esteem them highly for their work’s sake (1 Thessalonians 5:12-13).  Do you want your sons to grow up to be preachers or elders, or deacons some day?  Hold these roles up as great and honorable.  (e) Don’t murmur and complain (Philippians 2:14 1 Peter 4:9).  Few things are more discouraging than murmuring and complaining.

Final words

1.  Psalm 133:1, “Behold how good and how pleasant it is for brethren to dwell together in unity.”

2.  God gave the various roles (elders, preachers), “For the edifying of the body of Christ (Ephesians 4:11-12).”

3.  The whole body is to work together, “Unto the edifying of itself in love” (Ephesians 4:16).

4.  1 Corinthians 14:26, “Let all things be done unto edifying.

Posted in Chruch, Church Organization, Elders and Deacons, Fellowship, Preachers, Soul Winning, Unity, Work | Tagged , , , , , | Leave a comment

The Works of the Flesh / The Fruit of the Spirit (One More Time)

Posted on August 20, 2012 by Bryan Hodge

 We have looked at “The works of the flesh” and “The fruit of the Spirit”.  Yet, there are still some things left untouched in our study.  This writing will seek to deal with these untouched issues.

1.  Notice the wording “The works of the flesh” is plural; while, “the fruit of the spirit” is singular (Gal. 5:19, 22).  Why is this the case?  It seems to me the answer is this: (A) If one is fleshly minded, following the impulses of the flesh he’ll have at least some of these type fleshly traits.  He may not possess all of them, but still be fleshly minded.  He may not be a murderer, but be filled with hatred.  He may not be an adulterer, but yet a fornicator.  One can be a fleshly minded person by being lascivious, but having never practiced witchcraft.  (B) However, if one is truly following the Spirit’s teachings he can’t pick and choose.  He’ll strive to have all of these listed graces in his life.  They go together.

 May we remember the words of Paul, “They that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.  For to be carnally minded is death; but to be spiritually minded is life and peace… for if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body (the works of the flesh – B.H.; on the word mortify cross-reference Col. 3:5) ye shall live (Rom. 8:5-6, 13).

2.  What does it mean to be “led by the Spirit” (Gal. 5:18).  Some have thought that this refers to an overwhelming of the Spirit which leaves no choice in the human.  Let it be pointed out that the term “led” in no way implies that one is overwhelmed and without choice (see 1 Cor. 12:2; 2 Tim. 3:6 – which of these passages demand an overwhelming leaving no free will?).  Furthermore, the fact of choice is implied by the command “walk in the Spirit” (Gal. 5:16).  This is a command!  Being “led by the Spirit” simply  means to be submissive to what the Holy Spirit teaches [To resist the Spirit is to reject and not keep the law, and even to persecute God’s prophets (Acts 7:51-53)].

3.  Why is it called “The fruit of the Spirit”?  The answer is that it is so-called because the Holy Spirit is the revealer of God’s truth (Eph. 2:18, 20 cf. 3:1-5; 2 Peter 1:21).

This revealed message when followed produces fruit (Luke 8:15).  Each of the graces (or characteristics) mentioned are things taught in the word of God, and such was revealed by the Spirit (for instance ‘love’ John 13:34; 1 Cor. 13:1-ff).

4.  What does it mean when it speaks of “The works of the flesh”?

The wording “the works of the flesh” should not be taken as saying that flesh itself is inherently evil.  God called His creation very good (Gen. 1:26, 31).  We are marvelously created (Psalm 139:14).  Jesus dwelt in the same flesh that we do (John 1:1, 14; Heb. 2:14; 5:5-7; 10:20; 2 John 7).

The wording is simply a reference to man following His own will and desires apart, and even against God (cf. Jeremiah 10:23; with John 6:28-29).  We dwell in fleshly bodies.  These bodies have certain wants and needs.  These basic desires of men are not necessarily wrong.  However, there is a right way to deal with these things, and a wrong way.  Satan uses our fleshly needs, wants and desires to tempt us to do wrong.

5.  What does it mean when it says “But if ye be led of the Spirit, ye are not under the law”?  It certainly does not mean that man is under (that is amenable to) no law today.  If we be under no law as Christians, then it would not be possible for us to sin (see Rom. 4:15; 5:13; 1 John 3:4); Yet, we clearly do sin (1 John 1:8).  Moreover, many passages speak of our being under some law (Gal. 6:2; Rom. 8:2, 7; 13:8-10; 1 Cor. 9:21; Heb. 10:16; James 1:25; 2:12).

I have heard some explain it this way.  It has never been a temptation of mine to be a bank robber, or a homosexual, or a rebel against the government.  While the Bible has something to say on each of these things.  It is as if I am not under these laws because I have no desire for these things.  This is an explanation I’ve heard.  But, I think it is not the best, nor is it the correct.

 The answer is that this statement is elliptical.  Compare it with Galatians 5:23 which says “against such there is no law”.  Also compare it to Romans 8:1 “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” All that is being said is that “ye are not under the law” in the sense of it being against you.  It might be best viewed as saying “ye are not under (the condemnation of/or antagonism of) the law”.

6.  What does Galatians 5:17 mean?  It reads “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these things are contrary one to another: so that ye cannot do the things that ye would.”  This verse is speaking of one who hasn’t crucified the flesh and its passion (compare Gal. 2:20; 5:24; 6:14).  The one here-in described is a double-minded person, trying to hold to the things of the flesh, and the things of God at the same time.  James 4:4, 8 reads, “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?  Whosoever therefore be a friend of the world is the enemy of God… draw neigh to God, and he will draw neigh to you.  Cleanse your hands ye sinners; and purify your hearts ye double-minded.”  Some try to please God and live a worldly centered life all at the same time; such will not work.  I believe a good commentary on Galatians 5:17 is Romans 8:6-7, “For to be carnally minded is death: but to be spiritually minded is life and peace.  Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.”  This type of person has been described as “having just enough religion to be uncomfortable at the beer bash, but not enough to be comfortable at the prayer meeting”.

We must decide where our aim is in this life.  We must decide what it is we wish to accomplish.  If we are to make it to heaven, we must be focused (Matt. 6:22-23; 6:33; Col. 3:1-2; Gal. 1:10; 1 Thes. 2:4).  May we strive to enter in through that strait gate for “wide is the gate, and broad is the way, that leadeth to destruction.” (Matt. 7:13-14; Luke 13:23-24).

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The Works of the Flesh

Posted on August 17, 2012 by Bryan Hodge

The wording “the works of the flesh” should not be taken as saying that flesh itself is inherently evil.  God called His creation very good (Gen. 1:26, 31).  We are marvelously created (Psalm 139:14).  Jesus dwelt in the same flesh that we do (John 1:1, 14; Heb. 2:14; 5:5-7; 10:20; 2 John 7).

The wording is simply a reference to man following His own will and desires apart, and even against God (cf. Jeremiah 10:23; with John 6:28-29).  We dwell in fleshly bodies.  These bodies have certain wants and needs.  These basic desires of men are not necessarily wrong.  However, there is a right way to deal with these things, and a wrong way.  Satan uses our fleshly needs, wants and desires to tempt us to do wrong.

The works of the flesh are:

1.  Adultery (Galatians 5:19).  Definition: Vine’s says it refers to “one who has unlawful intercourse with the spouse of another.”  Thayer says, “To have unlawful intercourse with another’s wife.”  The I.S.B.E., “In scripture designate sexual intercourse of a man, whether married or unmarried, with a married woman.”  In a personal letter to me, Professor Ed. Miller of the University of Colorado at Boulder writes, “Adultery involves sexual activity is apparent from too many passages, both Biblical, and non-Biblical alike.”   In yet another personal letter to me, Professor William L. Peterson of Penn State has written, “Voluntary sexual intercourse between a married person and someone other than his/her lawful spouse.”  There is no man or woman worth this.

2.  Fornication (Galatians 5:19).  We should look at it this way, “All adultery is fornication, but not all fornication is adultery.”  Yes, married people can commit fornication (1 Cor. 5:1).  Definition: Arndt-Gingrich, “Every kind of unlawful sexual intercourse.”  Earl Edwards says, “It includes sexual intercourse with any person of either sex, other than one’s spouse, as well as intercourse with beasts” (17th Annual Spiritual Sword Lectureship, page 345).  Vine’s says it means, “illicit sexual intercourse.”  Any unauthorized sexual union would be condemned as fornication by the scriptures.  There is no man or woman worth this.

3.  Uncleanness (Galatians 5:19)  Definition: Lenski writes, “Uncleanness is broader [than fornication] and includes not only other sexual aberrations, but also all that leads to them” (The Interpretation of Saint Paul’s Epistles to the Galatians and Ephesians, p. 285).  Thayer, “In a moral sense the impurity of lustful… living.”  This word would include impure behavior (pornographic voyeurism and exhibitionism) which stops short of fornication.  Remember the Bible says, “Blessed are the pure in heart, for they shall see God” (Matt. 5:8 cf. 5:28; Heb. 12:14).  Let us think on that which is pure (Phil. 4:8).

4.  Lasciviousness (Galatians 5:19)  This word is rendered “sensuality” in the NASB/ESV; and “lewdness” in the NKJV.  Definition: Thayer defines it to include “filthy words, indecent bodily movements, unchaste handling of males and females, etc.”  Maurice Lusk III said, “The word has to do with… activities or conduct that tends to excite lustful desires (6th Annual Shenandoah Lectures, p. 457).  Instead of crowding up close to it, we’d be wise to flee such lusts (2 Tim. 2:22).

5.  Idolatry (Galatians 5:20)  Likely, you picture this word to be used of one bowing down in some pagan temple to worship at some carved image.  Indeed it does include such.  However, even “covetousness” can be classified as idolatry (Col. 3:5; Eph. 5:5).  He should be first in our lives (Matt. 6:24; 10:37).  “The businessman who ignores his wife and family, who has no time for his church or Lord because he is giving everything he has in order to make his business prosper has committed idolatry.  His business has become his god, for the sake of which everything and everyone else must be sacrificed.  The wife who admits that she has wrapped her whole life up in her husband and fears that she cannot go on living without him has committed idolatry.  She has made him her god.  No man is worthy of such worship (6th Annual South Texas Summer Lectureship, page 226).

6.  Witchcraft (Galatians 5:20)  The word is ‘pharmakia’ from whence we get our word ‘pharmacy’.  Thayer gives the primary meaning as “The use of administration of drugs.”  It seems that the word became synonymous over time with witchcraft because witches employed mind altering drugs in their work to convince their subjects of their power.  God gave us minds; we should not abuse them (read Mark 12:30; 1 Peter 5:8).

7.  Hatred (Galatians 5:20)  The N.A.S.B. reads “enmities”.  Some live with hatred for others.  Some are implacable, beyond reconciliation, beyond forgiving another.  Those filled with hatred will not make it to heaven (1 John 2:11; 3:15).  We must learn to forgive as Christ forgives (Col. 3:12-13).  We are even to learn to have agape love toward our enemies (Matt. 5:43-48).

8.  Variance (Galatians 5:20)  Here is how some translations have rendered this: “strife” NASB; “contentions” NKJV.  Thayer indicates that the word means “contention, strife, wrangling”.  Some people are contentious by nature; They love to fight and argue and quarrel.  Jerry Moffitt has written, “It can be evidenced in church battles.  It can be evidenced in Bible class where some lock horns, cross swords, and joust, tilt, and duel with each other at every opportunity” (9th Annual Ft. Worth Lectures, p. 105).  Folks, I am not speaking of contending for the faith; But, being contentious over anything and everything.  We, even in defending the truth, are to speak the truth in love (Eph. 4:15).  Even in correcting another, we are to be gentle (Gal. 6:1-2 NKJV).  Never should we simply be trying to win an argument, or playing a power game for ego sake.

9.  Emulation (Galatians 5:20)  The NASB renders this “jealousy”; The NKJV reads “jealousies”.  Thayer’s definition says, “to provoke to jealousy, or rivalry… to provoke to anger.”  We, as God’s people, are not to be troublemakers, but peacemakers (Matt. 5:9).  If we want to see God, we must pursue peace (Heb. 12:14).  Paul wrote, “As much as lieth in you, live peaceably with all men” (Rom. 12:18).

10.  Wrath  (Galatians 5:20)  The NASB reads “outburst of anger”; The NKJV reads “outbursts of wrath.”  Lipscomb’s Commentary says, “erruptions of anger.”  Self control is one on the list under the fruit of the spirit (Gal. 5:23 NKJV).  We need to be “swift to hear, slow to speak, slow to wrath” (James 1:19).  Proverbs 16:32 reads, “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.”

11.  Strife, 12.  Sedition, 13. Heresies (Galatians 5;20)  We’ll take these together.  They are closely linked in meaning.  The NASB renders these words, “disputes, dissensions, factions”.  The NKJV reads “selfish ambitions, dissensions, heresies”.  On the word “strife”: Thayer, “electioneering or intriguing for office… a courting  distinction, a desire to put one’s self forward, a partisan and factious spirit”; Vine’s, “self-seeking… self will-being… seeking to win followers”.  On the word “sedition”: Thayer, “dissension, division; Vine’s “literally a standing apart.  On the term “heresies”: Thayer “a body of men separating themselves from others and following their own tenets”; Moffitt, “A full fledged party in or out of the congregation (9th Annual Ft. Worth Lectures, p. 106).  We must remember this: We are to be making disciples of Christ, not self.  Paul understood this point and wrote, “My speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God” (1 Cor. 2:4-5).

14.  Envying (Galatians 5:21)  Definition: “The feeling of displeasure of witnessing of hearing the advantage or prosperity of others” (Vine’s).  Envy is a terrible thing; It can cause people to do shameful, cruel things (See Proverbs 27:4; Mark 15:10).  Such should not describe us.  Let us “rejoice with them that do rejoice, and weep with them that weep” (Rom. 12:15).

15.  Murder (Galatians 5:21)  We will define this as the unauthorized (by God), intentional taking of human life.  Someone says, “But I am not capable of such.”  The truth is human beings are capable of many things when they walk by the flesh instead of as the Spirit of God directs.  Hatred, and envy unchecked by the word of God can lead to such things (1 John 3:12; Mark 15:10).

16.  Drunkenness  (Galatians 5:21)  There are two words translated “drunk” in the New Testament.  One is an inceptive verb.  The other refers to the state of drunkenness (obvious by behavior).  Vine’s indicates that this noun is akin with the second mentioned verb (though this would not mean consumption in any amount non-medicinally is approved – But such is beyond our study at this point).  Robert C. Bux M.D., Deputy Chief Medical Examiner Bexar County has written, “There are subtle physiological effects after one alcohol equivalent drink” [(Note: One alcohol equivalent = one 12 ounce beer, four or five ounces of wine, or one mixed bar drink.)  This quote is found in the 18th Annual Denton Lectures, p. 440-441 from a personal letter to Lynn Parker].  Proverbs 20:1 says, “Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.”  We are warned, “Look not thou upon wine when it is red, when it giveth his color in the cup, when it moveth itself aright.  At last it biteth like a serpent, and stingeth like an adder” (Prov. 23:31-32).  Alcohol will cause people to undress and behave dishonorably (Hab. 2:15; Gen. 19:30-36; Prov. 23:31-33).

17.  Revellings (Galatians 5;21)  The NASB reads, “carousing”; The NKJV reads “revelries”.  Lindell and Scott defines the original word to mean a jovial festivity with music and dancing, a revel, carousal, merry-making.  In modern language we are speaking of “partying”.  Garth Brooks’ song “Friends in low places” is a fitting description, “Where the whiskey drowns and the beer chases my blues away”.  Romans 13:13 says, “Let us walk honestly, as in the day; not in rioting [revelling, ASV] and drunkenness.”

18.  And the such like (Gal. 5:21)  That is: This is not an all-inclusive list, and makes clear that it is not.  There are many, other things fleshly men do when not led by the Spirit.

Sum Up

These sins listed fall in the following categories: (1) Sexual sin – Adultery, fornication, uncleanness, lasciviousness; (2) Allowing wrong things to guide, direct, or control one’s life – idolatry, witchcraft; (3) A lack of peace – hatred, variance, emulations, wrath, strife, seditions, heresies, envying, murders; (4) Partying – drunkenness and revelling.

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The Fruit of the Spirit

Posted on August 15, 2012 by Bryan Hodge

The vast majority of the book of Galatians has as its concern the false teachings of Judiazers.  However, it is almost as if Paul in the fifth chapter, pauses from this emphasis to say, “You know, you have other problems in the churches of Galatia than just Judaizing teachers.  Some of you have forgotten the basics of Christian behavior.”  They were biting and devouring one another like vicious animals (Gal. 5:14-15).  In this context he writes of “the fruit of the Spirit”.

The fruit of the Spirit is…

1.  Love (Galatians 5:22).  This is the King of the Christian graces.  Jesus said, “By this shall all men know that ye are my disciples, if ye have love to one another” (John 13:35).  Paul indicated that without it we are nothing (1 Cor. 13:1-3), and he went on to say that in some way it is even greater than “faith” and “hope” (1 Cor. 13:13).  John strongly stated “he that loveth not knoweth not God; for God is love” (1 John 4:8).  Agape love is not necessarily an emotional closeness, or friendship kind of love; it is concern and Godly living toward others.  The behavior of this type of love is spelled out in 1 Corinthians 13:4-7; we’d do well to read and re-read this passage often.  This love cares enough to risk conflict to help a brother or sister out of sin (cf. Gal. 5:14; w/ Gal. 6:1-2).  Brother Jimmy Jividen has written, “Perhaps the strongest test of brotherly love is the willingness to confront a brother who is involved in sin or error” (Koinonia, p. 33).  Again, he has written, “One of the most unloving accts that one could do – is nothing – when he knows that a brother is being overcome by sin” (Koinania, p. 147).  Once more he said, “It is a shallow and misguided love which prefers to let a brother go to hell rather than correct his wrong.  Brotherly love cares enough to correct” (Koinonia, p. 179).

2.  Joy (Galatians 5:22).  It is possible for the Christian to be filled with inward joy despite harsh and even brutal external circumstances.  The brethren at Thessalonica are an example of this; They “received the word in much affliction, with joy…” (1 Thes. 1:6).  Roy H. Deaver has written, “Joy is the inward feeling of happiness and contentment which often finds a meaning of outward expression.  It does not necessarily demand that outward circumstances be pleasant” (7th Annual Ft. Worth Lectures, p. 127).  The reasons the Christian can have such joy is that he understands “the suffering of this present time are not worthy to be compared with “the glory which shall be revealed…” (Rom. 8:18).  Moreover, “all things work together for good” (Rom.8:28).

Paul described the afflictions of this life as “light” and “but for the moment” in comparison with the “exceeding and eternal weight of glory” (2 Cor. 4:16-18).  The trials of this life must be endured to get to the beauties of the other side (Acts 14:22).  Moreover, if approached with the right attitude such can be used to mature us (Rom.  5:2-5; James 1:2-4).

3.  Peace (Galatians 5:22).  This word may be closely connected with the previous word; that is: regardless what happens in this life a Christian can maintain an inner peace.  Jesus spoke of this when He said, “These things I have spoken unto you, that in Me ye might have peace.  In the world ye shall have tribulation: but be of good cheer, I have overcome the world” (John 16:33).

However, it may refer to the way Christians strive to live with others.  Hebrews 12:14, “Follow peace with all men, and holiness, without which no man shall see the Lord.”  Also, think of Romans 12:18, “If it be possible, as much as lieth in you live peaceably with all men.”  Moreover, think of Matthew 5:9, “Blessed are the peacemakers for they shall be called the children of God.”

4.  Longsuffering (Galatians 5:22).  Let’s define the term.  Vine’s, “Forbearance, patience, longsuffering.”  Thayer, “patience, endurance, constancy, steadfastness, perseverance.”

We as God’s people need to have this quality of longsuffering when wronged.  It is so easy to want to take matters into one’s own hands and retaliate in like-kind.  Romans 12:21 reads, “Be not overcome of evil, but overcome evil with good.”  There are times God expects us to turn the other cheek (Luke 6:27-29).

We need to be longsuffering with our brethren.  We all have quirks and flaws and it is easy to get frustrated with one another.  Paul wrote that we are to be “longsuffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace” (Eph. 4:2-3).

We need to be longsuffering and constant in our Christian life.  1 Corinthians 15:58, “Be ye steadfast, unmovable, always abounding in the work of the Lord.”  Galatians 6:9, “Let us not grow weary in well doing: for in due season we shall reap, if we faint not.”   We are to be a productive people who “bring forth fruit with patience”  [perseverance NASB; endurance NKJV margin] (Luke 8:15).

5.  Gentleness (Galatians 5:22).  The NASB and the NKJV both render this “kindness”.  Note: This is not the same word which appears in Galatians 6:1.  Arndt-Gingrich gives the primary meaning as “usefulness”.  Roy H. Deaver, “The very root of the Greek is the concept of usefulness” (7th Annual Ft. Worth Lectures, p. 128).  We as God’s people need to look for ways to be useful to others.  Jesus taught that true greatness was found in serving others (Mark 10:42-45).  We sing, “Make me a servant, Lord, make me like You, for You are a servant, make me one too”.

6.  Goodness (Galatians 5:22).  Roy H. Deaver has written, “The word generally refers to everything and every quality that could be called ‘good’.  The word also is used to describe the act of taking all of those good attributes and directing them toward another in the way we would use the word ‘beneficence’ … the act of using one’s own goodness for the benefit of another” (7th Annual Ft. Worth Lectures, p. 128).  Goodness toward others is shown by keeping God’s commandments (Rom. 13:8-10; 1 John 5:2; 2 John 5-6).  Let us follow the Golden Rule (Matt. 7:12).  May we be like Jesus, who “went about doing good…” (Acts 10:38).

7.  Faith (Galatians 5:22).  Both the NASB and the NKJV read “Faithfulness”.  Thayer says of the original word, “fidelity, faithfulness, i.e. the character of one who can be relied on”.  We are not to be “fair-weathered friends.”  Job had such friends (Job 6:15-17; 19:13-19).  Instead, we’re taught, “Thine own friend, and thy father’s friend, forsake not” (Prov. 27:10a).  Some brethren, when you need them the most, are no where to be found in times of trouble or need.  Don’t be like this.

8.  Meekness (Galatians 5:23).  Both the NASB and the NKJV reads “gentleness”.  Vine’s, “Described negatively, meekness is the opposite to self-assertiveness and self interest”.  We might think of it as “strength under control”.  Roy H. Deaver, “We gain some insight into its content when we turn secular Greek literature and find our word used to describe a spirited and properly trained horse.  The horse has power, he has ability, he has energy, but it is all harnessed and placed under the control of the rider on his back.  This is the very heart of the meaning… submission to someone else” (7th Annual Ft. Worth Lectures, p. 129).  True Christians are to allow God to control their lives, directing their steps (cf. Jer. 10:23).  No longer are we to live solely for self.  We are to have to have the mind of Christ (Phil. 2:1-8).  We are to let Him live within us (Galatians 2:20).

9.  Temperance (Galatians 5:23).  Both the NASB and the NKJV render this “self-control”.  We as God’s people must learn to control ourselves.  This includes our bodies.  1 Thessalonians 4:3-4 reads, “This is the will of God; even your sanctification, that ye should abstain from fornication.  That every one of you should know how to possess his vessel in sanctification and honor”.  This also includes the tongue.  James 1:26, “If any… bridle not his tongue… this man’s religion is vain”.  This furthermore includes one’s anger.  Ephesians 4:26 reads, “Be ye angry, and sin not”.  Proverbs 16:32 reads, “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city”.  Charles Crouch said that self-control meant, “Abstinence from everything harmful and wrong, and moderation in everything else” (Studies in Galatians, p. 83).

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Must I tell the Truth, Always?

Posted on August 10, 2012 by Bryan Hodge

 Melinda, children and I were out-of-town.  While visiting some friends, we attended a Sunday morning Bible class.  The teacher was teaching from the book of Ephesians.  In that book it says, “put away lying, speak every man truth” (Ephesians 4:25).

One woman asked during the class, “Must we always tell the truth?  For instance, what if someone asks how I like her dress, must I be honest?”

Various answers were given, some good, some not so good.  One said it might be good to ignore the question and pretend you didn’t hear.

One said, “Maybe you could say, ‘I didn’t quite understand the question, could you say it again’” hoping that it will be worded differently the next time.  Others said that one can tactfully answer saying something like, “this other dress I prefer for it really brings out the color in your eyes.”

Yes, we can be tactful.  In fact, our words are to be “seasoned with salt,”  we are to be wise in “how” we “answer every man” (Col. 4:6).  But, we must always speak the truth.

Folks, I am concerned that this politically correct society that does not want to offend anyone has rubbed off on the church.  Moreover, it goes deeper than dresses.  I’ve heard one member of the church ask another member, “Do you think, spiritually speaking, I did what was right?”  The one asked answered, “I’d probably done the same if I was in your shoes.”  But that is not what was asked.  The question concerns if the one did what was spiritually right.  However, the one asked is too concerned about offending to tell the truth, and what is needful.

 I’ve known members that live next door to non-members but they never tell them what they need to hear to be saved, lest they offend.  They behave the same way toward their non-Christian, or wayward family members.  Folks, this is not beneficial to them, and it is cowardness.

I ask you to consider the word of Proverbs 27:6, “Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.”  A true friend says the truth.  A true friend tells what is needful.

Back to answering an uncomfortable question: (1) speak the truth (Eph. 4:25; Col. 3:9).  (2) Do so with love (Eph. 4:15) and tact (Col. 4:6).

Some may not want to hear the truth.  But if they didn’t want to hear they shouldn’t have asked.  My friend, Alice Stone, told me this – and she is right!

Others are craving to hear the truth.  I believe that the reason Dr. Phil and Dr. Laura are so popular is that some are longing for honesty, and they are sick of folks who’ll just tell them what they want to hear – sycophants.

Whatever the motive in the person asking the question, a Christian is to speak the truth.  If an answer is given, it should be truthful.

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Attitude / Gratitude / Servitude

Posted on August 8, 2012 by Bryan Hodge

Brother Tommy Willess has suggested to me that when we assemble together, God desires three things from us: attitude, gratitude and servitude.

ATTITUDE: Psalm 89:7 points out, “God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him.”  The term “feared” does not mean in context to be frightened, but to be held in respect.  It is tied to the term ‘reverence’.  Vine’s “used of a person in an exalted position… connotes ‘standing in awe’ … an individual recognizes the power and position of the individual revered and renders him proper respect.”  Malachi 2:5 also ties this word with the term ‘reverent’.  The term ‘reverence’  according to Brown -Driver-Briggs carries basically the same idea.

When we come together we are to have a serious respect for God.  Our worship is not to be flippant or taken lightly.  We are in the presence of the Almighty “Hallowed by (His) name” (Matt. 6:9) in the assembly and always.

GRATITUDE: Psalm 107:8, 15, 21, 31 all read “Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!”  The context concerns the fact that many only turn to him in times of need, but they forget him when things go well.

We’ve got so much to be thankful for; He “daily loadeth us with benefits” (Psalm 68:19). The Psalmist said “Let us come before his presence with thanksgiving” (Psalm 95:2), and urged “Serve the Lord gladness: come before his presence with singing… enter into his gates with Thanksgiving, and into his courts with praise: be thankful unto him and bless his name” (Psalm 100:2, 4).

Our worship should flow out of a thankful heart.  We are to sing “with grace (thankfulness NASB) in (our) hearts” (Col. 3:16).  We are to “continue in prayer… with thanksgiving” (Col. 4:2).  Our giving is to be done with “cheerful” hearts (2 Cor. 9:7).

SERVITUDE: Psalm 119:104-105 says, “Through thy precepts I get understanding: therefore I hate every false way.  Thy word is a lamp unto my feet, and a light unto my path.”

When the sermon is being preached we should: (1) Listen attentively (Neh. 8:3).  (2) Verify the message (1 Thes. 5:17; 1 John 4:1-ff; Acts 17:11).  (3) If the message is proven true to the book we should accept it as God’s will being communicated to us (1 Thes. 2:13).  (4) We should not listen to the sermon as an academic  exercise or a trivial pursuit with no intent to apply what we hear to our lives; we are instructed to “be… doers of the word and not hearers only” (James 1:22).  Revelation 1:3 encourages, “Blessed is he that readeth, and they that hear the words… and keep those things which are written therein.”

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Jesus: A Created Being?

Posted on August 3, 2012 by Bryan Hodge

The Wisdom Argument

A common argument by the so-called “Jehovah Witnesses” is that Jesus is the “wisdom” mentioned in Proverbs the 8th chapter.  Thus, Jesus is a created being (Proverbs 8:22).

If one lets them define the terms, such seems reasonable.  But who ever said that “wisdom” here refers to Jesus?  Not one New Testament writer ever makes such a point.  These verses are never quoted and applied to Jesus.  Never does any Bible writer here or elsewhere ever say that the reference here is to Jesus.  Robert Morey writes, “This passage refers to ‘wisdom’ and not to Christ.” Another consideration is this, “wisdom,” that is being spoken of in Proverbs, is pictured as female.  Notice that this is true (Read Prov. 1:20-23; Prov. 2:1-11; Prov. 8:1-3, etc.).  This seems to be a significant blow to anyone that would attempt to use this passage to prove that Jesus was merely created. Robert Morey recommends this when studying with one who uses this argument, “Have him read Provers 2:1-7 and try putting Christ in every place where wisdom is mentioned. This does away with his argument in a hurry.” (Robert Morey, How to answer a Jehovah’s Witness, p. 20).

There is also the issue of how to interpret the Hebrew word which appears in the passage. The NKJV reads, “The LORD possessed me at the beginning of His way, before His works of old” (Proverb 8:22). Some other translations read similarly (e.g., KJV, ASV, NASB, ESV). The NWT reads, “Jehovah himself produced me as the beginning of his way, the earliest of his achievements of long ago.” Some other translations read similarly (e.g., RSV, NIV, NRSV, NET). The original word is qanah. It has a wide range of meanings. Strong’s say, “To erect, i.e., create … to procure … to own” BDGB says, “gain, acquire, possess … get, acquire … buy.” Consider how the word is used in Proverbs: Proverbs 1:5; 4:5; 4:7; 16:16; 17:16; 18:15; 19:8; 23:23. It clearly is used in ways which do not mean create. The NWT recognizes this in how it renders these other occurrences in the book of Proverbs.

Even if one could establish that “produced” or “created” is the meaning (which seems unlikely from how the word is used in Proverbs), one would still need to prove that Christ is intended in the text. This cannot be done. Created wisdom may simply mean the wisdom by which God would have man live. Robert Morey suggests “wisdom in Proverbs is “seeing life from God’s perspective” (ibid).

The Firstborn Argument

Another argument comes from Colossians 1:15, where Jesus is referred to as “the firstborn of every creature.”  Thus, it is concluded that if Jesus is called the “firstborn” then, He must be created.

The term “firstborn” can refer to rank, or authority, and does not always have to do with birth order.  W.E. Vines indicates that the word can mean “priority” or “preeminence over … not in the sense of being the ‘first’ to be born.”  Vines goes on to say, “It is used occasionally of superiority of position in the Old Testament – see Exodus 4:22; Deuteronomy 21:16-17…”

Consider these examples: (1) Ephraim is called the “firstborn” (Jeremiah 31:9).  Yet, Ephraim was not Joseph’s firstborn, chronologically (Gen. 48:18-19).   The reference is to Ephriam’s greatness and preeminence.  (2) In Psalm 89:27 someone is spoken of with the words, “I will make him my firstborn, higher than the kings of the earth.”  There are two views here.  (a) Some think that the reference here is to David.  If this be so, understand that David was not the first-born, chronologically of Jesse (1 Samuel 16:10-ff).  The reference must be of position, or of rank.  (b) Others have believed that the reference here is to Christ.  In Bible studies with the Jehovah Witnesses they have so understood. If this refers to Christ, they have a serious problem with their ‘firstborn’ argument.  This is the case because they acknowledge that Christ was already in existence at this point, yet the “I will make…” is in the future tense.  The meaning is clear by looking at the last part of the verse.  The meaning is that he will be made “higher that the kings of the earth.”  Kittle’s says rightly that the wording can mean “first in rank.”

In the Israelite culture the firstborn son possessed special privileges.  When the father died, the firstborn son succeeded the father as the head of the house (see Zondervan’s Pictorial Dictionary).  Now God, the Father, has not died.  Nor, was Jesus, the Son born into existence – as if never existing prior (Micah 5:2).  But the Father has given the Son “All authority” (Matthew 28:18; John 5:22-23).  The Son is “heir of all things” (Hebrews 1:2).

On Colossians 1:18 – Jesus was not the first to be raised from the dead.  Others were resurrected.  But He is the Pre-eminent Resurrected One.  The Resurrected One that gives all others hope (Rom. 1:4; Heb. 9:12, 22-24, Rev. 1:18).

Adam Clarke had a slightly different take on this.  He wrote, “As the Jews term Jehovah … the firstborn of all the world, or of all creation, to signify his having created or produced all things … so Christ is here termed (in Col. 1:15 – B.H.) and the words which follow in the 16th and 17th verses are the proof of this.”

The Beginning of the Creation of God Argument

Revelation 3:14 reads in reference to Jesus, “the beginning of the creation of God.”  Thus, some have concluded that Jesus must be the first thing which God created.

The word translated “beginning” is “arche.”  It is from this word that we get our word “architect.”  Wayne Jackson wrote that this word “sometimes carries the meaning of ‘originator,’ conveying the idea of that by which something begins to be, rather than implying chronological commencement.”

Look at how the word is used.  Hebrews 2:10 reads that Christ is “the captain (author-NASB) of their salvation…”  The word is “arche.”  Does the word here mean that Jesus was the first person saved?  Or does this denote that He was the originator of salvation?  The answer is obvious.  Wayne Jackson wrote of Revelation 21:6, “God is designated ‘the beginning (arche) and the end’ … if beginning denotes the Lord’s commencement in time … would ‘end’ suggest an ultimate termination for God?”  Clearly no!  The reference is to His eternal existence in context.

Here is a couple of definitions. Vine’s says that the word can mean “the origin, the active cause.”  Thayer says the word can mean, “beginning, origin …that by which anything begins to be, the origin, the active cause.”

Brother Coffman’s commentary says of Revelation 3:14, “Plummer pointed out that the words here bear two possible interpretations: “The two meanings are: (1) that which would make Christ the first created thing of all things created, and (2) that which would understand Christ as the source of all things God created.”

Well, Jesus certainly had a role in creating all things.  John 1:3 declares, “All things were made by Him; and without Him was not anything made that was made.”  Colossians 1:16 also says, “For by Him were all things created, that are in heaven, and that on earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him.”

Numerous passages teach that Jesus had a role in creating all things.  Where is the clear passage which speaks of His being created?

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