Month: December 2023

“Go therefore and make disciples of all the nations…teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matthew 28:19-20, NASB).
——————–

Contents:

1) Greet, but Don’t Greet (Kyle Pope)  
2) Remember Your Own Forgiveness (Joe R. Price)
——————–

-1-

Greet, but Don’t Greet

Kyle Pope

It was recently pointed out to me that two commands found in the New Testament might easily be misunderstood as contradictory. Let’s take a look at these and consider what the Holy Spirit is teaching in each passage.

The first, comes in the Sermon on the Mount as Jesus elaborates on His command to “love your enemies” (Matt. 5:44). As He urges His disciples to exemplify the Father’s willingness to do good to both “the just and the unjust” (5:45), He asks parallel questions—“For if you love those who love you, what reward have you?” (5:46a) and “if you greet your brethren only, what do you do more than others?”(5:47a). He explains that “even the tax collectors” (the personification of wickedness) do these things (5:46b, 47b). The clear charge here is that if one is a follower of Christ he must not merely “greet” his brethren, but even his enemies.

The second command comes in the brief second epistle of the apostle John. After warning that a failure to abide in the “doctrine of Christ” puts one in a position in which he or she does “not have God” (2 John 9), the apostle then addresses how the Christian must treat those who have transgressed the “doctrine of Christ.” He commands,

If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds. (10-11)

How is it that we must “greet” even our enemies, but we share in the “evil deeds” of another person if we “greet” the one who transgresses the “doctrine of Christ”?

To understand this we must first consider what is meant by the term “greet.” Although most translations simply put this “greets him” (NKJV, ESV) or “gives him a greeting” (NASB), there is a little more that can be gleaned from the Greek text. The Holy Spirit led John to use the Greek word chairō (χαίρω). Thayer defines it, “1) to rejoice, be glad; 2) to rejoice exceedingly; 3) to be well, thrive; 4) in salutations, hail!” The key concept is joy. 42 times the King James Version translates it “rejoice.” So why is it translated “greet”? In ancient Greek it was quite common to use the imperative form of this word as an initial greeting or when saying goodbye to someone. It would be like saying, “rejoice!” New Testament writers show examples of this in both the beginnings (Jas. 1:1) and endings of epistles (2 Cor. 13:11).

In 2 John there are actually three words that make up the phrase. The pronoun for “him,” the verb meaning “to speak,” and the word chairō. In verse 10 and 11 it literally describes “saying to him ‘rejoice.’” John is not teaching that Christians are forbidden from saying “hello” to someone. He is teaching that we must never communicate to someone who has stepped outside of the teaching of Christ that they can “rejoice” in such a condition. Alexander Campbell in his Living Oracles translation put this “wishes him success” (LO).

We can compare this to the similar Hebrew custom that continues to the present. To say “hello” or “goodbye” one might say shalom (שָׁלוֹם) that literally means “peace.” Jesus likely alludes to this when He sends out the Twelve to spread the gospel. He tells them, “If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you” (Matt. 10:13). These Jewish disciples quite likely went out teaching with the greeting “shalōm!” —“peace!” If their message was received, this appeal for the well-being of those who were taught would remain. If the people rejected it, Jesus says to “let your peace return to you”—in other words, do not wish them “peace” when they are not in a condition in which they can be at peace. That would actually encourage them in their rebellion to God’s word. In the time of Jeremiah the Lord rebuked those who said to His rebellious people “‘Peace, peace!’ when there is no peace” (Jer. 6:14; 8:11).

This is the key to understanding how Jesus’ command to “greet” even our enemies and John’s command not to “greet” the transgressor of the “doctrine of Christ” harmonize. In the example of Jesus’ instructions to the Twelve we just considered, just before this He said, “And when you go into a household, greet it” (Matt. 10:12). The word He uses here is not the same word John used, but it is the same word used in the Sermon on the Mount. It is the Greek word aspazomai (ἀσπάζομαι), meaning, “1) to draw to one’s self; 1a) to salute one, greet, bid welcome, wish well to; 1b) to receive joyfully, welcome” (Thayer). Oddly enough, the King James Version translates this word “salute” 42 times. This is what we are to do even to our enemies. Like the Twelve, Christians are to welcome, receive, and attempt to draw to ourselves all people in the name of Christ. This is not a matter of wishing them “joy” or “peace” in their rebellion to God. It is kindness and courtesy, like God shows to “the just and the unjust.” We, like God are to do good to others whether they have done good to us or not (cf. Matt. 5:48). But also like the Twelve, if those whom we have tried to influence reject God’s word—or having received it do not “abide in the doctrine of Christ,” we must never in any way express to them that they can “rejoice” or be at “peace” in such a condition. If we do that we become complicit in their rebellion—we share in their “evil deeds.” Instead, like the Twelve, we must let “our peace” return back to us. We want the best for them. We are not rude or unkind to them. We hope for their change of heart and some future opportunity to correct the error of their ways, but we must never allow them to think that we sanction, approve, and encourage them to remain in rebellion.

This is the distinction in the two commands. There is no contradiction. The Holy Spirit is addressing two different conditions and two responses brought on by these differences.

— Via Faithful Sayings, Volume 25, Issue 18, November 26, 2023

——————–

-2-

Remember Your Own Forgiveness

Joe R. Price

If you have ever paid off a debt you know how liberating it is. To be out from under the pressure of making that monthly payment is a relief, no question about it.

Have you ever been freed from a financial obligation without having to pay off the debt? If so, I suspect you were very thankful for the kindness, generosity and mercy you were shown. At least, you should have been.

This is what happens in a spiritual sense when one is saved from his sins by Christ. By the mercy of God one is released from his debt of sin – a debt beyond his ability to repay. Divine compassion is extended to all through the death of Christ and obtained when the sinner will, in faith, obey the gospel instructions to repent of his sins and be baptized into Christ (Titus 2:11; Acts 2:37-41).

Jesus taught the motive and extent of forgiving those who sin against us in the parable of the unmerciful servant (Matt. 18:21-35). Is there any more tragic view of unmerciful selfishness than the one depicted by the Lord in this parable? The servant who was freed from an enormous debt to his master falls upon his fellow servant and demands payment of a paltry sum by comparison. Unwilling to show the same mercy and forgiveness he had been shown, the man reaped what he had sown. His master placed him under a torment which would last forever.

What is the point? “So my heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses” (Matt. 18:35).

Why are we unwilling to forgive each other when we have been forgiven a much greater debt? Perhaps because we do not appreciate the value and depth of the forgiveness we have received. Perhaps because we do not love each other as much as we love ourselves. Clearly, one reason is because we fail to love each other the way the Lord loves us (1 Jno. 4:7-11).

Brethren, these things ought not to be so. Forgiveness may not always be easy. But it is always right (Col. 3:12-14). If we forgive we will be forgiven. If not, our sin remains. (Matt. 6:14-15)

— Via The Spirit’s Sword, XII, Number 4, December 28, 2008

——————–

Romans 4:7-8

“BLESSED ARE THOSE WHOSE LAWLESS DEEDS HAVE BEEN FORGIVEN, AND WHOSE SINS HAVE BEEN COVERED. BLESSED IS THE MAN WHOSE SIN THE LORD WILL NOT TAKE INTO ACCOUNT” (NASB).

——————–  

The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).
 
2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

3) Repent of sins.  For every accountable person has sinned (Romans 3:23; Romans 3:10), which causes one to be spiritually dead (Ephesians 2:1) and separated from God (Isaiah 59:1-2; Romans 6:23). Therefore, repentance of sin is necessary (Luke 13:5; Acts 17:30).  For whether the sin seems great or small, there will still be the same penalty for either (Matt. 12:36-37; 2 Cor. 5:10) — and even for a lie (Rev. 21:8).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

5) Be baptized in water for the remission of sins (Mark 16:16; Acts 2:38; 22:16; 1 Pet. 3:21).  This is the final step that puts one into Christ (Gal. 3:26-27).  For from that baptism, one is then raised as a new creature (2 Cor. 5:17), having all sins forgiven and beginning a new life as a Christian (Rom. 6:3-4). For the one being baptized does so “through faith in the working of God” (Col. 2:12). In other words, believing that God will keep His word and forgive after one submits to these necessary steps. And now as a Christian, we then need to…

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
——————–

Tebeau Street
CHURCH OF CHRIST
1402 Tebeau Street, Waycross, GA  31501

Sunday: 9 a.m. Bible Classes and 10 a.m. Worship Service.   Congregational Song Service: 5 p.m. for every first Sunday of the month.

Wednesday: 7 p.m. Bible Classes

evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com

https://thomastedwards.com/go/all.htm (This is a link to the older version of the Gospel Observer website, but with bulletins going back to March 4, 1990.)

“Go therefore and make disciples of all the nations…teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matthew 28:19-20, NASB).
——————–

Contents:

1) Fill Your Speech With Grace (Josh Coles)   
2) My Attitude Toward God’s Word (Bryan Gibson)
——————–

 

-1-

Fill Your Speech With Grace

Josh Coles

Have you ever been on the receiving end of grace? Here’s a good definition for the word grace: “the acceptance of and goodness toward those who cannot earn or do not deserve such gain” (Mounce’s Complete Expository Dictionary of Old/New Testament Words).

 So, again, have you ever been on the receiving end of grace? If so, how did it make you feel or how did it change you? Wasn’t your heart immediately filled with thanksgiving, joy, and even humility? As a result, didn’t you respond by expressing that thankfulness, joy, and humility? Grace affects not only our actions, but our speech as well. So if you’ve been on the receiving end of grace, then your speech should be different afterwards –it should be filled with grace. Well, all Christians have been on the receiving end of God’s grace and He expects for us to speak gracious words. But how is this done? 

Giving Grace to Those Who Hear

Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear (Eph. 4:29, ESV).

Before we study Ephesians 4:29, let’s set up the context so we understand more fully what’s going on. In 4:17-23, it’s taught that once we become a Christian our lives should be radically different, so Paul discusses what this radical change should look like and in 4:29 he focuses on our speech.

First, “let no corrupting talk come out of your mouths….” This “talk” is rotten (i.e., in the sense of rotten fruit), worthless, unwholesome, or putrid. These words destroy and tear down quickly (James 3:5-6). This type of speech is the complete opposite of gracious; for no kindness, favor, or mercy would be included in it. How many times we say something only to realize the damage we did afterwards. Words are powerful. If used incorrectly and ungraciously they can do a lifetime of damage. So, as Christians who are attempting to fill their speech with grace, we don’t allow any corrupting talk to come out of our mouths.

Secondly, “… but only such as is good for building up, as fits the occasion.” You could use the word “edification” here as it means “to build up.” In order to be gracious with your words, you need to stop using worthless, harmful words and replace them with words that “only” help and encourage. You need to use words that make a person better once he hears them; however, this takes skill, wisdom, effort, and even courage to accomplish. Think of it in this sense: if you were constructing a building from the ground up, you would need to build it piece by piece and scrutinize which pieces to use in order to make sure it will be strong for years. In the same vein, when it comes to our words, we need to scrutinize which ones we’ll use in order to be as effective as possible in helping others grow and become better. This scrutiny is what Paul meant when he said, “… as fits the occasion.” Please note that this type of encouragement goes beyond just normal chit-chat. So, as Christians who are attempting to fill their speech with grace, we need to replace “corrupting words” with words that “build up.”

Giving Grace to Unbelievers

And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. Pray that I may proclaim it clearly, as I should. Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone (Col. 4:3-6, NIV).

In Colossians 4:3-6, it seems the command to “give grace to those who hear” becomes much more target specific, with the emphasis placed on giving grace to unbelievers. By Paul requesting prayers from the Colossians for opportunities to speak with unbelievers, we learn that these occasions are incredibly valuable; thus, they should always be taken seriously and not dealt with haphazardly.  

Paul begins by instructing that their speech be full of grace and seasoned with salt. Well, we already know what it means to fill our speech with grace, but what does he mean to “season with salt”? Let’s consider the uses for salt: it preserves, purifies, cleans, and enhances. Salt preserves, purifies, and enhances; therefore, our speech should preserve, purify, and enhance those around us and the conversations we’re involved in. Meaning, our speech should clean up the conversations at work, school, parties, etc. Yet, there is salt that will clean and purify a wound, but it may not be a pleasant process due to stinging. Likewise, there may be speech we use that will sting. Nevertheless, it’s still gracious speech because it’s building up. Sometimes we need to hear those tough words in order to grow and become better. For example, Jesus used tough words, especially with the Pharisees, but they were gracious because they were said in order to build them up.

This passage also clearly teaches that we must speak in this way so we’ll know how to respond to unbelievers and take advantage of these opportunities. Along these same lines, the Holy Spirit said, “But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect…” (1 Pet. 3:15, NIV). You see, these opportunities may be limited and what is said may affect the unbeliever for years to come – whether positively (grace) or negatively (corruption). So we cannot approach these situations thoughtlessly. In these delicate situations, too many believers confuse boldness with condescension, rudeness, and hostility. These characteristics are corrupting and certainly no grace, gentleness, or respect is involved with them. Now please don’t misunderstand me, I am not saying we shouldn’t staunchly defend the gospel, but this passage, among others (2 Tim. 2:24-26), states we must do so with grace-filled speech. Some believers may have good intentions, but a lack of preparation caused them to miss the moment and cause harm in the process. So play these situations out in your mind and plan what you’ll say so you can impart grace and not corruption.

Well, the verdict is in: we need to fill our speech with grace and this is the only appropriate reaction in light of the grace God has extended to us. As Christians, we are testimony to the power of God’s grace and if we don’t allow it to fully transform us, then the world will learn that God’s grace is insufficient and inadequate— which is blasphemy. Therefore, please examine your speech and pray for God’s help to cultivate gracious speech instead of corrupting speech.

God’s tremendous grace should transform us to the point we use speech that ONLY builds up and refrain from speech that corrupts— especially when it comes to our conversations with unbelievers.

—– Via Truth Magazine, Volume 58, Number 5, May 2014

https://www.truthmagazine.com/archives/volume58/2014_05_May_Truth_Magazine.pdf?fb

——————–  

-2-

My Attitude Toward God’s Word

Bryan Gibson

Psalms 119 is a long tribute to God’s word. 176 verses, and all but two (122, 132) use some term to describe God’s word (testimonies, law, judgments, statutes, precepts, etc.). This ought to be a good place, then, to see exactly what my attitude toward God’s word should be.

I should regard it as the truth. “All Your precepts concerning all things I consider to be right” (128). “Your law is truth” (142). “All Your commandments are truth” (151). “The entirety of Your word is truth” (160). See also 1 Thessalonians 2:13.

I should be in awe of it. “Princes persecute me without a cause, but my heart stands in awe of Your word” (161). One “who trembles at My word” (Isaiah 66:2)–that’s exactly what God wants me to be.

I should delight in it. “I will delight myself in Your statutes; I will not forget Your word” (16).

I should love it. “My hands also I will lift up to Your commandments, which I love” (48). “Oh, how I love Your law! It is my meditation all the day” (97). “I love Your commandments more than gold, yes, than fine gold!” (127).

I should hate anything contrary to it. “All Your precepts concerning all things I consider to be right; I hate every false way” (128). “Through Your precepts I get understanding; therefore I hate every false way” (104).

— Via Plain Words from God’s Word, October 30, 2023

——————–

Jeremiah 15:16

“Your words were found and I ate them, And Your words became for me a joy and the delight of my heart; For I have been called by Your name, O LORD God of hosts” (NASB).

——————–

The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).
 
2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

3) Repent of sins.  For every accountable person has sinned (Romans 3:23; Romans 3:10), which causes one to be spiritually dead (Ephesians 2:1) and separated from God (Isaiah 59:1-2; Romans 6:23). Therefore, repentance of sin is necessary (Luke 13:5; Acts 17:30).  For whether the sin seems great or small, there will still be the same penalty for either (Matt. 12:36-37; 2 Cor. 5:10) — and even for a lie (Rev. 21:8).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

5) Be baptized in water for the remission of sins (Mark 16:16; Acts 2:38; 22:16; 1 Pet. 3:21).  This is the final step that puts one into Christ (Gal. 3:26-27).  For from that baptism, one is then raised as a new creature (2 Cor. 5:17), having all sins forgiven and beginning a new life as a Christian (Rom. 6:3-4). For the one being baptized does so “through faith in the working of God” (Col. 2:12). In other words, believing that God will keep His word and forgive after one submits to these necessary steps. And now as a Christian, we then need to…

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
——————–

Tebeau Street
CHURCH OF CHRIST
1402 Tebeau Street, Waycross, GA  31501

Sunday: 9 a.m. Bible Classes and 10 a.m. Worship Service.   Congregational Song Service: 5 p.m. for every first Sunday of the month.

Wednesday: 7 p.m. Bible Classes

evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com

https://thomastedwards.com/go/all.htm (This is a link to the older version of the Gospel Observer website, but with bulletins going back to March 4, 1990.)

“Go therefore and make disciples of all the nations…teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matthew 28:19-20, NASB).
——————–

Contents:

1) Luke and the Birth of Jesus (Doy Moyer)   
2) The Ugliness of Selfishness (Bryan Gibson)
3) Sword Tips #25 (Joe R. Price)
——————–  

-1-

Luke and the Birth of Jesus

Doy Moyer

Luke’s intent to “compile an account of the things accomplished among us” as handed down by eyewitnesses begins with the birth of John the Immerser. John’s role would be to “turn many of the sons of Israel back to the Lord their God” by going “as a forerunner before Him in the spirit and power of Elijah, to turn the hearts of the fathers back to the children, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord” (Luke 1:16-17). When his father, Zachariah, prophesied, he associated John’s work with redemption and salvation (Luke 1:67-79). How? He would be the one who would “go on before the Lord to prepare His ways.” Prophecies were being fulfilled, and John would level out the rough places and make a path for the Messiah to do His work.

Luke reveals the announcement about the birth of Jesus to Mary, prior to John’s birth. Gabriel came to Mary to tell her, “Greetings, favored one! The Lord is with you.” She did not yet understand what that would mean. She was told, “Do not be afraid, Mary; for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus. He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end” (Luke 1:30-33). Luke stresses the fact that Jesus would be the one who sits and rules on David’s throne with a kingdom that would never end (cf. 2 Sam 7:12-13). Mary’s response was one of acceptance, but far more than this. John’s mother, Elizabeth, filled with the Holy Spirit, called her blessed.

Luke then records what is often called the Magnificat (Luke 1:46-55). Mary exalts God, rejoiced in “God my Savior,” and praises Him for His mighty deeds. She recognizes that she would be forever called “blessed” because of God’s favor upon her “humble state.” She praises God for His enduring mercy toward those who fear Him. What a glorious song of praise! God does indeed scatter the proud and exalt the humble. His mercy is from generation to generation, and this is best seen in the purposes of the coming of Jesus.

After John’s birth (highlighting that he is the forerunner), Luke moves to the birth of Jesus as the One who brings the redemption and salvation. Joseph and Mary had gone to Bethlehem where a full house lent itself to Jesus being placed in a feeding trough (note: mangers would be found in houses connected to a room for animals). These are humble beginnings for the Savior and Redeemer of humanity, but it fits His purposes in coming into this world to suffer, die, and rise again.

Also fitting is the fact that shepherds were told about Jesus’ birth. We might wonder why shepherds are an important part of the story, but we should not be surprised by this. Recall that God is the greatest Shepherd of all (cf. Gen 49:24), the One who led His people from slavery to the Promised Land. David was a shepherd, called to be a shepherd of the people as a king. All of this points to the “Good Shepherd,” Jesus Christ, who would lead the stray sheep from their sins into the abundant life (John 10). Since “all of us like sheep have gone astray” (Isa 53:6), we need the “Chief Shepherd,” the Guardian of our souls, to bring us back home (1 Pet 2:25; 5:4). The shepherds of the field foreshadow the work of Jesus, and they came to glorify the Shepherd of our souls.

The angelic message to the shepherds was about glory and peace: “And suddenly there appeared with the angel a multitude of the heavenly host praising God and saying, ‘Glory to God in the highest, and on earth peace among men with whom He is pleased’” (Luke 2:13-14). The Lord’s coming into the world would be about the manifestation of God’s glory and the bringing of peace.

When Jesus was taken to the temple, he was put into the arms of Simeon who recognized Jesus as the salvation promised by God, “a light of revelation to the Gentiles and the glory of your people Israel” (Luke 2:32). The Light of the world had come, and this was to the glory of God and His people. At the temple was also Anna, the prophetess, who came and began “giving thanks to God, and continued to speak of Him to all those who were looking for the redemption of Jerusalem” (v. 38). Glory, peace, light, revelation, consolation, redemption, salvation — these are the terms Luke is associating with the birth of Jesus Christ. He is King, Savior, and Redeemer, fully deserving our worship and praise. Thank God for the incarnation!

— Via Doy Moyer’s Facebook site, December 15, 2023

——————–

-2-

The Ugliness of Selfishness

Bryan Gibson

Here is God’s case against selfishness, at least in outline form: 1) He specifically condemns it (Romans 2:7-8; Galatians 5:20; James 3:14-16). 2) He shows us its ugly fruits, through men like King Saul (1 Samuel 18:8-9), and the rich fool in the parable (Luke 12:13-21). 3) He specifically commends (and commands) the opposite virtue of unselfishness (Mark 8:34; 1 Corinthians 10:23-24; 13:5; Philippians 2:3-4). 4) And He provides us great examples of unselfishness, of Christ Himself (Philippians 2:5-8), and men like Timothy (Philippians 2:19-24), and Epaphroditus (Philippians 2:25-30).

It’s time then, with God’s help, we rid ourselves of selfishness, and all its ugly fruits. But for now, let’s focus especially on our children. They too need to learn the ugliness of selfishness. “It is more blessed to give than to receive” (Acts 20:35)—Jesus said it, and He lived it. And we need to help our children live it, too.

And it will get ugly if we don’t—if we let our children grow up with a self-centered approach to life. 1) They won’t give liberally (2 Corinthians 9:6-7), which means the needs of others will go unmet. 2) They’ll have a difficult time enduring the hardships of life (2 Timothy 2:3; 3:12). 3) They’ll likely develop some other ugly fruits of selfishness, like envy and revenge (James 3:14-16; Romans 12:17-21). 4) They may have trouble holding down a job (1 Timothy 5:8), unless, of course, the conditions are just right. 5) And they may not give enough time to their families. Can we see just how ugly this business of selfishness can get?

So how do we teach our children to be unselfish?

Point them to a cause much greater than themselves—the cause of Christ, a cause dedicated to the welfare of others, and especially the salvation of their souls (Luke 19:10).

Set a good example of love, a love that “does not seek its own” (1 Corinthians 13:4-5).

Point out other good examples—from the Bible (e.g., Dorcas—Acts 9:36-39), and from people they know personally. Let these be the kind of people they truly admire.

Teach them to share possessions, time, money, etc. (Hebrews 13:16). Make sure they know who really owns these things, and that we are accountable to Him for how we use them.

Point out specific acts of unselfishness they can do (e.g., Matthew 25:34-40). Willingness is not always the problem; sometimes they just don’t know what to do.

Don’t always take their side, with teachers, coaches, administrators, etc. “The other person is always wrong” is a dangerous (and sinful) attitude for them to develop.

Don’t give them too much too soon, lest they become entitled like the leech’s two daughters, “Give and Give” (Proverbs 30:15-16).

Teach them everything the Bible says about unselfishness, in addition to those cited above. A couple good ones:

If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. (Matthew 16:24)

It is no longer I who live, but Christ lives in me, and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. (Galatians 2:20)

— Via Plain Words from God’s Word, December 6, 2023
——————–

-3-

“And take…the sword of the Spirit, which is the word of God” (Eph. 6:17).

Sword Tips #25     

Joe R. Price

“Brethren, join in following my example, and note those who so walk, as you have us for a pattern” (Philippians 3:17).

Godly examples are a great blessing.

They embolden our faith by showing us people of faith do exist. And, they show us that being faithful to God makes a difference in this world.

The example set by the apostle Paul (who wrote this passage) continues to help Christians be strong and courageous in their faith.

Make it your goal to follow the pattern of the apostles.

Then, you too will be a worthy example for others to follow.   

——————–   

 The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).
 
2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

3) Repent of sins.  For every accountable person has sinned (Romans 3:23; Romans 3:10), which causes one to be spiritually dead (Ephesians 2:1) and separated from God (Isaiah 59:1-2; Romans 6:23). Therefore, repentance of sin is necessary (Luke 13:5; Acts 17:30).  For whether the sin seems great or small, there will still be the same penalty for either (Matt. 12:36-37; 2 Cor. 5:10) — and even for a lie (Rev. 21:8).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

5) Be baptized in water for the remission of sins (Mark 16:16; Acts 2:38; 22:16; 1 Pet. 3:21).  This is the final step that puts one into Christ (Gal. 3:26-27).  For from that baptism, one is then raised as a new creature (2 Cor. 5:17), having all sins forgiven and beginning a new life as a Christian (Rom. 6:3-4). For the one being baptized does so “through faith in the working of God” (Col. 2:12). In other words, believing that God will keep His word and forgive after one submits to these necessary steps. And now as a Christian, we then need to…

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
——————–

Tebeau Street
CHURCH OF CHRIST
1402 Tebeau Street, Waycross, GA  31501

Sunday: 9 a.m. Bible Classes and 10 a.m. Worship Service.   Congregational Song Service: 5 p.m. for every first Sunday of the month.

Wednesday: 7 p.m. Bible Classes

evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com

https://thomastedwards.com/go/all.htm (This is a link to the older version of the Gospel Observer website, but with bulletins going back to March 4, 1990.)

The Gospel Observer
“Go therefore and make disciples of all the nations…teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matthew 28:19-20, NASB).
——————–

Contents:

1) Law, Grace, and Truth (Doy Moyer)
2) Hebrews 11: A Postscript (Bryan Gibson)
——————–

-1-

Law, Grace, and Truth

Doy Moyer

And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. John testified about Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’” For of His fullness we have all received, and grace upon grace. For the Law was given through Moses; grace and truth were realized through Jesus Christ. No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him (John 1:14-18).

Sometimes law, grace, and truth are represented to be at odds with each other. When John says that the Law was given through Moses, and grace and truth were given through Jesus, was he suggesting that law contains no grace, or that grace contains no law? Neither option can be sustained. What, then, is the point John is making?

First, we should not take John’s point to mean that there was no grace or truth in the Law. Multiple Old Testament Scriptures speak of the lovingkindness (chesed) of God, and it would be unreasonable to suggest there was no truth, for “The sum of Your word is truth” (Psa. 119:160). Note how the psalmist brings together God’s lovingkindness and compassion in according with the Torah: “O may Your lovingkindness comfort me, according to Your word to Your servant. May Your compassion come to me that I may live, for Your law is my delight” (119:76-77). Passages can be multiplied to show that the people under the Law were still able to see God’s mercy extended to them. For this reason, it is incorrect to think that the Jews automatically equated being under the Law as “legalism” (if by that is meant trying to earn salvation through perfect law-keeping). They were well aware of their need for God’s mercy and compassion, and they knew the Torah was God’s truth. David could plead for God’s mercy, delight in the law (Psa. 1), and rejoice in the truth without thinking that he was flawless or merited anything. The Psalms are a strong testimony to the proper attitude and balance between law, grace, and truth. Even so, the law was incomplete. Something was missing that only God Himself could ultimately supply.

In giving the commandments, God warned the people that He would punish iniquity, but that also He would show “lovingkindness to thousands, to those who love Me and keep My commandments” (Deut. 5:10). “Know therefore that the Lord your God, He is God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments” (7:9; cf. v. 12). There was no rift between law and lovingkindness. God gave both.

Further, some passages explicitly put together lovingkindness and truth. For example, when Moses met the Lord on the mountain, the Lord passed in front and said, “The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished…”. (Exod. 34:6-7). See also 2 Samuel 2:6 where David ties “lovingkindness and truth” together. God’s lovingkindness and truth are both found in the Law, but it was going to take more. It was going to take the incarnation of God Himself.

Jesus became flesh in order to finalize God’s plan. He stated, “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill” (Matt. 5:17). He did not come in opposition to the Law or to destroy the Law. He came to complete and fulfill it, to bring about the full realization of what God intended all along. Grace and truth weren’t completely missing in the Law; they were just incomplete. Jesus, therefore, came to complete it.

Being under the Law did not mean being under a system of earning and merit by itself as a result of it lacking God’s grace and truth. Rather, it meant being under a system that was incomplete and unfulfilled. John’s point is about fulfillment. How was this lovingkindness and truth to be fully realized? How was it to be demonstrated and find its fruition? The answer is Jesus, the word who became flesh. Jesus was the perfect embodiment of grace and truth even as He fulfilled the Law and the Prophets. Through Christ is found “grace upon grace” – God lavishing His grace upon His people through Jesus in the forgiveness of our sins (Eph. 1:7-8). Truly, of His fullness we have received. If the “sum of Your word is truth,” then surely Jesus, the incarnate word, is the apex of God’s truth — a truth that demonstrates lovingkindness and grace in the greatest of ways. Everything that law, grace, and truth could point to is fulfilled in the Son of God. This is the truth that expresses, in broad terms, what the Gospel is all about. Jesus Christ has shown us the true way of God.

Since grace and truth are fully realized through Jesus Christ, this means “grace upon grace” if we partake of His fullness. The purpose of the Law was finally realized in the full expression of grace and truth brought about by the work of Jesus. Only Jesus could fulfill and complete what the Law anticipated. While the Law showed God’s lovingkindness and truth, even as it exposed sin, it was still only a partially drawn picture of what God fully intended to do through Jesus Christ. Now we are able to see that picture completed, and what a beautiful one it is!

Given that Jesus fulfilled the law, brought the fullness of grace and truth, and offers to lavish this grace upon us, should this not be the consistent theme in our preaching today? The King of Kings is pouring out the riches of His grace. He died and rose again to secure these blessings for us, and His truth frees us from sin. His glory has been seen in His love. Grace and truth have been fully expressed in the flesh. Let this message ring out loud and clear!

— Via Truth Magazine, Volume 58, Number 5, May 2014

https://www.truthmagazine.com/archives/volume58/2014_05_May_Truth_Magazine.pdf?fbclid=IwAR3qV8OGTepcbNqSLEMA3k4LUaO59sj9pFJ65N-a-NgHx1v0zYUSk9CVqHA

——————–

-2-

Hebrews 11: A Postscript

Bryan Gibson

Often called the roll call of faith, Hebrews 11 details what different Old Testament men and women accomplished by faith in God. Let’s put a little postscript on the end of that chapter to include some New Testament men and women.

By faith Crispus obeyed the gospel of Christ, despite the fact it cost him his “job” (Acts 18:8).

By faith the Ethiopian eunuch insisted he be baptized immediately (Acts 8:35-39).

By faith the Christians in Ephesus made a clean break from the past, when they burned the books they used in their sinful practices, books worth 50,000 pieces of silver (Acts 19:18-20).

By faith many of the Corinthians also repented, when they turned to the Lord and stopped practicing things like fornication, idolatry, adultery, homosexuality, stealing, covetousness, drunkenness, reviling, and extortion (1 Corinthians 6:9-11).

By faith, Eunice, without the help of a believing husband, raised her child in the training and admonition of the Lord (Acts 16:1; 2 Timothy 1:3-5; 3:14-15).

By faith, Priscilla, working side by side with her believing husband, did much to promote the kingdom of God (Acts 18:2-3, 18, 24-26; Romans 16:3-4; 1 Corinthians 16:19).

By faith Peter and John withstood threats against them and continued to boldly preach the gospel of Christ (Acts 4:13-22).

By faith, Antipas, a member of the church at Pergamos, gave his life for the Lord (Revelation 2:12-13).

By faith Paul and Silas prayed and sang hymns to God—in prison, with their feet in stocks, and still suffering from the beating received earlier in the day (Acts 16:22-25).

By faith Barnabas sold his land, not to benefit himself, but to meet the urgent needs of others (Acts 4:32-37).

By faith Dorcas did many good works, especially for widows (Acts 9:36-39).

By faith Gaius showed hospitality to those who preached the truth, and in so doing became a fellow-worker for the truth (3 John 1:5-8).

By faith the church at Philippi sent material aid to Paul time and again (Philippians 1:3-5; 4:10, 14-18), thankful they could join with him in preaching the gospel.

By faith Paul walked through the door God opened for the gospel in Ephesus (1 Corinthians 16:5-9).

By faith, Philemon, a member of the church at Colosse, showed love for all the saints, and in so doing brought joy and consolation to the hearts of many (Philemon 1:4-7).

By faith Epaphras prayed fervently for all his brethren (Colossians 4:12-13).

By faith Titus rejoiced in the obedience of his fellow-Christians (2 Corinthians 7:13-15).

By faith a few in the church at Sardis continued to faithfully serve the Lord, even when most in the church did not (Revelation 3:1-6).

“And what more shall I say? For the time would fail me to tell of Demetrius (3 John 1:12) and Stephanas (1 Corinthians 16:15) and Epaphroditus (Philippians 2:25-30), also of Onesiphorous (2 Timothy 1:16-18) and a host of other faithful Christians: who through faith walked in the way of truth, withdrew from those who didn’t, devoted themselves to the ministry of the saints, refreshed the hearts of their brethren, confronted and rebuked false teaching, and were beheaded for the gospel.

— Via Plain Words from God’s Word, December 1, 2023

——————–

The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).
 
2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

3) Repent of sins.  For every accountable person has sinned (Romans 3:23; Romans 3:10), which causes one to be spiritually dead (Ephesians 2:1) and separated from God (Isaiah 59:1-2; Romans 6:23). Therefore, repentance of sin is necessary (Luke 13:5; Acts 17:30).  For whether the sin seems great or small, there will still be the same penalty for either (Matt. 12:36-37; 2 Cor. 5:10) — and even for a lie (Rev. 21:8).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

5) Be baptized in water for the remission of sins (Mark 16:16; Acts 2:38; 22:16; 1 Pet. 3:21).  This is the final step that puts one into Christ (Gal. 3:26-27).  For from that baptism, one is then raised as a new creature (2 Cor. 5:17), having all sins forgiven and beginning a new life as a Christian (Rom. 6:3-4). For the one being baptized does so “through faith in the working of God” (Col. 2:12). In other words, believing that God will keep His word and forgive after one submits to these necessary steps. And now as a Christian, we then need to…

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
——————–

Tebeau Street
CHURCH OF CHRIST
1402 Tebeau Street, Waycross, GA  31501

Sunday: 9 a.m. Bible Classes and 10 a.m. Worship Service.   Congregational Song Service: 5 p.m. for every first Sunday of the month.

Wednesday: 7 p.m. Bible Classes

evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com

https://thomastedwards.com/go/all.htm (This is a link to the older version of the Gospel Observer website, but with bulletins going back to March 4, 1990.)

“Go therefore and make disciples of all the nations…teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matthew 28:19-20, NASB).
——————–

Contents:

1) “The Lord Gives Grace and Glory”: Was There No Grace in the Old Testament? (Kyle Pope)
——————–  

-1-

“The Lord Gives Grace and Glory”:

Was There No Grace in the Old Testament?

Kyle Pope

The Holy Spirit led the apostle John to write, “For the law was given through Moses, but grace and truth came through Jesus Christ” (John 1:17, NKJV). 

Through the centuries this beautiful contrast between the Old Covenant and the gospel has led some to imagine that God’s grace played no part in His relationship to man under Mosaic Law. John Calvin, for example, in commenting on this verse claimed of grace and truth “the law had neither the one nor the other” (Commentary on John 1:17).¹  Was grace only introduced with the proclamation of the gospel? Was there no grace extended by God prior to Christ?

Did God Show Grace in the Old Testament?

The simple answer is yes, God clearly extended grace to His people in the Old Testament. “Noah found grace in the eyes of the Lord” (Gen. 6:8) and was spared from the flood. Jacob declared, “God has dealt graciously with me” (Gen. 33:11). God tells Jeremiah that Israel “found grace in the wilderness” (Jer. 31:2). The blessing Mosaic priests were to offer over the people proclaimed, “The Lord make His face shine upon you, and be gracious to you” (Num. 6:25). During the days of Jehoahaz, “the Lord was gracious” unto Israel (2 Kings 13:23) protecting her from utter destruction. Jonah resisted preaching to Nineveh knowing that God was “a gracious and merciful God, slow to anger and abundant in lovingkindness” (Jon. 4:2). In sparing a remnant after the exile, Ezra recognized “grace has been shown from the Lord our God” (Ezra 9:8). The wise man proclaimed that God “gives grace to the humble” (Prov. 3:34), a text that both Peter and James quote in the New Testament (Jas. 4:6; 1 Pet. 5:5). The psalmist declared, “The Lord gives grace and glory; no good thing does He withhold from those who walk uprightly” (Psa. 84:11, NASB). In the face of Israel’s rebellion, “the Lord was gracious” to the people “because of His covenant with Abraham, Isaac, and Jacob” (2 Kings 13:23, NKJV). There can be no question that Old Testament covenants were covenants of grace.

The Tutor and Shadow

Far from being a concept absent from the Old Testament it is because of what we learn about grace under the Old Law that its significance may be understood in Christ. Paul taught the Galatians that “the law was our tutor to bring us to Christ” (Gal. 3:24). The Hebrew writer described it as “a shadow of the good things to come” (Heb. 10:1). The Law taught the responsibility of obedience. The Law commanded, “You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord” (Lev. 18:5). All too often, however, Israel failed to meet this responsibility leading this principle to become a point of emphasis throughout the Old Testament Period. To a rebellious people during the exile, for example, the Lord repeated these words through the prophet Ezekiel reminding them of His judgments “which, if a man does, he shall live by them” (Ezek. 20:11, 13, 21). During the restoration following the exile, Nehemiah called upon the people to keep the Lord’s judgments, repeating the same words – “which, if a man does, he shall live by them” (Neh. 9:29). Paul calls this principle “the righteousness which is of the law,” quoting these same words, “The man who does those things shall live by them” (Rom. 10:5). God never revoked this responsibility under Moses nor under Christ. Concerning the two greatest commandments, Jesus told a teacher of the Law “do this and you will live” (Luke 10:28). 

In spite of the emphasis on this principle, man’s repeated failures to fulfill this “righteousness which is of the law” demonstrated (by Israel’s own history) mankind’s need for “a gracious and merciful God, slow to anger and abundant in lovingkindness” (Jon. 4:2). The Law revealed man’s need for mercy. Its own sacrificial system showed that man could not remove his own sin when he failed to “do” the things of the law. Since the beginning of man’s history it has always been “blood that makes atonement for the soul” (Lev. 17:11). Christians have often made it sound as if there was no forgiveness that was granted in the offering of animal sacrifices. That is not so! We can see this in the many times we find the phrase “shall be forgiven” in connection with various offerings under Mosaic Law (e.g. Lev. 4:20, 26, 30, 35; 5:10, 13, 16, 18; 6:7; 19:22; Num. 15:26, 28). When the Israelites made the proscribed sacrifices, had they merited their forgiveness? No! Nothing in their action or in the intrinsic value of animal sacrifices earned forgiveness. In obedience to Mosaic Law the Israelites accepted the terms under which God promised to grant forgiveness. This very provision was God’s grace. We see this in a powerful command concerning honesty. The Lord commanded, “Keep yourself far from a false matter; do not kill the innocent and righteous. For I will not justify the wicked” (Exod. 23:7). In specifying whom He would not “justify” the Lord made the clear inference that He is the one who holds the power to justify! When Paul told the Romans, “It is God who justifies” (Rom. 8:33b), he was not stating something that was purely a New Covenant principle. Whenever man has received forgiveness from God, it has been by an act of God’s grace.

Old Testament Grace Anticipated Christ

If animal sacrifices did not possess any intrinsic value that merited forgiveness, why were they offered? The New Testament reveals to us that they brought forgiveness looking forward to the sacrifice of Christ. The Hebrew writer tells us that, “by means of death,” Christ brought “redemption of the transgressions under the first covenant” (Heb. 9:15). Paul told the Romans that Christ offers “propitiation by His blood,” because “in His forbearance God had passed over the sins that were previously committed” (Rom. 3:25). Christ’s sacrifice did possess the intrinsic value necessary to merit forgiveness. Old Testament sacrifices brought forgiveness, but only because they prefigured what Christ’s sacrifice would actually provide. Let’s notice how the Hebrew writer explains this after referring to the Law as a “shadow of the good things to come” (Heb. 10:1a). When we see a shadow of a person on the ground, we can infer that it was cast by the body of the man or woman who caused the shadow. The Hebrew writer says first that the offerings that constituted this “shadow” could not make those who offered them “perfect” (Heb. 10:1c). We have noted above, this doesn’t mean they didn’t receive forgiveness, but it did not make them perfect or complete, or else they would not need to be offered “continually year by year” (Heb. 10:1b). Instead, these offerings served as a “reminder of sins” (Heb. 10:3), because the “blood of bulls and goats” could not “take away sins” (Heb. 10:4). What could take away sins? The Hebrew writer quotes from the Greek Old Testament of Psalm 40:6 to answer this – “sacrifice and offering You did not desire, But a body [Gr. soma] You have prepared for Me” (Heb. 10:5b).²  This is very similar to a statement Paul makes in his letter to the Colossians. After telling them no one can judge them any longer concerning elements of the Old Law, he speaks of these as “a shadow of things to come; but the body [Gr. soma] is of Christ” (Col. 2:17, KJV). Jesus is the body that casts the shadow. All Old Testament sacrifices were a shadow of what He would accomplish. The grace of God that sent Jesus to die offers forgiveness of sins to the righteous in the Old Testament just as it does to Christians in the New Testament. God’s grace has been given to His people all along.

Conclusion

We have seen that grace has always characterized God’s relationship with His people. How then are we to understand texts such as the one with which we began – “grace and truth came through Jesus Christ” (John 1:17)? We might note that this is not the only place we see such contrasts. Paul told the Romans “you are not under law but under grace” (Rom. 6:14-15). Paul does not mean that in Christ there is no law that governs behavior. He told the Corinthians he was not “without law toward God, but under law toward Christ” (1 Cor. 9:21). Paul and John contrast law and grace to emphasize the distinctive nature of the Mosaic system of faith, and the gospel system of faith. Both involved law, both involved faith, and both were dependent upon the grace of God. Yet, in the sacrifice of Jesus as the ultimate atonement for our sins God’s grace was poured out as it had never been. This was part of what was promised in connection with the coming of the Messiah – a time when God would pour out on the house of David and the inhabitants of Jerusalem “the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn” (Zech. 12:10). Jesus was the Divine one whom “they pierced,” He was the “firstborn” who was God’s “only Son.” Only those who look to Christ in obedience and faith can know a measure of grace and mercy unknown to the world before the coming of Jesus.

¹ This is the literal translation of Calvin’s French wording (“la Loy n’a eu ne l’un ne l’autre”). Calvin’s words may sound more harsh than he actually believed. He explains in the context his belief that the grace and truth that were brought by Christ gave life to a lifeless system of law without Christ. Even so, his words illustrate the concept many have held regarding grace under the Old Covenant.

² The Hebrew text of Psalm 40:6 reads “my ears you have opened” (NKJV), but the text of the Greek Old Testament done before the time of Christ, quoted by the Hebrew writer, and preserved in the Sinai, Vatican, and Alexandrian manuscripts all read “a body you have prepared for Me.” This is likely either evidence of a Hebrew variant or a paraphrase taking preparation of the ears as a part of the body standing for the whole. Unfortunately, the Dead Sea Scroll that would have contained this passage (11QPsa^d, frag. 6) is missing all of this Psalm after the first word.

— Via Truth Magazine, Volume 58, Number 5, May 2014 

https://www.truthmagazine.com/archives/volume58/2014_05_May_Truth_Magazine.pdf?fbclid=IwAR1z05ss-7P9S3sgH9S4YxYnhraiWy-lG6dMDrOc94SLXbbZ5pLc6Uf2RGQ

——————–

The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).
 
2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

3) Repent of sins.  For every accountable person has sinned (Romans 3:23; Romans 3:10), which causes one to be spiritually dead (Ephesians 2:1) and separated from God (Isaiah 59:1-2; Romans 6:23). Therefore, repentance of sin is necessary (Luke 13:5; Acts 17:30).  For whether the sin seems great or small, there will still be the same penalty for either (Matt. 12:36-37; 2 Cor. 5:10) — and even for a lie (Rev. 21:8).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

5) Be baptized in water for the remission of sins (Mark 16:16; Acts 2:38; 22:16; 1 Pet. 3:21).  This is the final step that puts one into Christ (Gal. 3:26-27).  For from that baptism, one is then raised as a new creature (2 Cor. 5:17), having all sins forgiven and beginning a new life as a Christian (Rom. 6:3-4). For the one being baptized does so “through faith in the working of God” (Col. 2:12). In other words, believing that God will keep His word and forgive after one submits to these necessary steps. And now as a Christian, we then need to…

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
——————–

Tebeau Street
CHURCH OF CHRIST
1402 Tebeau Street, Waycross, GA  31501

Sunday: 9 a.m. Bible Classes and 10 a.m. Worship Service.   Congregational Song Service: 5 p.m. for every first Sunday of the month.

Wednesday: 7 p.m. Bible Classes

evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com

https://thomastedwards.com/go/all.htm (This is a link to the older version of the Gospel Observer website, but with bulletins going back to March 4, 1990.)