Author: Tom Edwards (Page 5 of 48)

The Gospel Observer

December 24, 2023 / Tom Edwards

“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).
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Contents:

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

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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

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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).

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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).
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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

December 17, 2023 / Tom Edwards

Contents:

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

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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
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“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.

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The Steps That Lead to Eternal Salvation

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

The Gospel Observer

December 10, 2023 / Tom Edwards

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).
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Contents:

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

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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

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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).
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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

The Gospel Observer

December 3, 2023 / Tom Edwards

Contents:

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

²The 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

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The Steps That Lead to Eternal Salvation

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

The Gospel Observer

November 26, 2023 / Tom Edwards

Contents:

1) Thank You, God (Bryan Gibson)
2) “With All Your Heart” (Kyle Pope)
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Thank You, God

Bryan Gibson

Thank you, God, for the gift of Your Son, a gift best described as “indescribable” (2 Corinthians 9:15). He loved ME and gave Himself for Me” (Galatians 2:20)–what more can I say?

Thank you, God, for Your grace, which “has appeared to all men” (Titus 2:11), which is greater than all my sin (Romans 5:20-21), which is “manifold” (1 Peter 4:10), which is “exceedingly abundant” (1 Timothy 1:14), and which is “multiplied” to me (1 Peter 1:2; 2 Peter 1:2).

Thank you, God, for Your “tender mercy” (Luke 1:78); and for Your “much patience” or “much longsuffering” (Romans 9:22). You keep giving me opportunities to repent and I sincerely thank You for that (2 Timothy 2:24-26; 2 Peter 3:9-10).

Thank you, God, for the spiritual blessings you lavish upon me “in the heavenly places in Christ” (Ephesians 1:3), blessings like redemption and forgiveness (Ephesians 1:7), adoption as a child of God (Ephesians 1:5; 1 John 3:1), fellowship with both the Father and Son (1 John 1:3, 7), peace unlike anything the world can give (John 14:27), the privilege of prayer (Hebrews 2:16-18; 4:14-16; James 5:16), victory over sin and death (1 Corinthians 15:50-57; 2 Timothy 1:10); and an heir to the most wonderful inheritance I can imagine (Romans 8:16-17; 1 Peter 1:3-4).

Thank you, God, for revealing the gospel of Jesus Christ (Ephesians 3:1-5; Acts 13:48), something I can clearly understand if I have the heart of a child (Matthew 11:25).

Thank you, God, for the wonderful plan of salvation revealed in the gospel–for choosing me in Christ, for calling me with your gospel, for saving and sanctifying me, and for promising me the best is yet to come (2 Thessalonians 2:13-14).

Thank you, God, for those with good and honest hearts (Luke 8:15), who welcome Your gospel as the truth (1 Thessalonians 2:13), and who then gladly obey that same gospel (“God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered”–Romans 6:17). (In other words, my family in Christ).

Thank you, God, for my brothers and sisters in Christ…

1. For the grace given to them (1 Corinthians 1:4).

2. For the gifts/talents/abilities given to them by Your grace (1 Peter 4:10-11).

3. For the way their gifts better equip me to serve You (Ephesians 4:11-13).

4. For how they look out for my well being (1 Corinthians 10:24).

5. For their faith and love (Romans 1:8; 2 Corinthians 8:16; Ephesians 1:15-16; Colossians 1:3-4; 1 Thessalonians 1:2-3; 2 Thessalonians 1:3; 2 Timothy 1:3-5; Philemon 1:4-5).

6. For their fellowship with me in the gospel (Philippians 1:3-5).

7. For the encouragement, comfort, and joy they continually give me (Acts 28:15; 2 Corinthians 1:3-4; 1 Thessalonians 3:9-10; Philemon 1:7).

8. For their generosity (2 Corinthians 9:10-14; Philippians 4:10).

9. For the many sacrifices they make (Romans 16:3-4).

Thank you, God, for the many doors You have opened for me and others to teach the gospel (1 Corinthians 16:8-9; 2 Corinthians 2:12-16).

Thank you, God, for those in authority (1 Timothy 2:1-4)–put there by You “for the punishment of evildoers and the praise of those who do right” (1 Peter 2:13-17; Romans 13:1-7). Thank You, God, that at least in some instances their policies have contributed to peace and prosperity for me and my fellow man (Acts 24:2-3).

Thank you, God, for all my trials, tribulations, sufferings, distresses, infirmities, etc., because they help keep me humble; they make me more dependent on You (2 Corinthians 1:8-9; 12:7-10); and they help to produce in me some things that are lacking (Romans 5:3-4; James 1:2-4).

Thank you, God, for giving me food, clothing, shelter, good health, safe travel, and many other things I too often take for granted (Matthew 6:25-33; 15:36; Acts 27:35; Romans 14:6; Philippians 4:18-19; Philemon 1:22; 1 Timothy 4:3-5; 6:8; 3 John 1:1-2).

Thank you, God, for really every good thing in my life (Ephesians 5:18-20; 1 Thessalonians 5:18), because I know “every good gift and every perfect gift is from above” (James 1:17).

Thank you, God, for promising to always be with me (Hebrews 13:5-6), even when I “walk through the valley of the shadow of death” (Psalms 23:4).

“Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name” (Hebrews 13:15).

“Giving thanks always for all things to God the Father in the name of our Lord Jesus Christ” (Ephesians 5:20).

— Via Plain Words from God’s Word (This article was originally posted in 3 parts on November 20, 22, 24 for 2023 at Brian’s Facebook site.)
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“With All Your Heart”

Kyle Pope

Mark 12:30 reads—“‘you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ This is the first commandment” (NKJV). Our world often speaks of acting with “heart,” but unless we are talking health, this usually doesn’t mean the vessel that pumps blood through our body. Instead, it refers to the seat of our emotion and sensation. We refer to those who pursue their interests as “following their heart.” The stomach of a hungry man is playfully said to be, “the key to a man’s heart.” This use of the concept of the “heart” is often set in contrast to pure thought and reason. The foolish lover may be said to “follow his heart, but not his head.” The older woman may counsel the young woman to “listen to her head, and not her heart.”

The heart as it is portrayed in Scripture is not independent of thought and reason. Consider a number of passages that illustrate this. As Jesus taught He explained to His disciples why He used parables and why they were not understood. He said—“the hearts of this people have grown dull. Their ears are hard of hearing, And their eyes they have closed, Lest they should see with their eyes and hear with their ears, Lest they should understand with their hearts and turn, So that I should heal them” (Matt. 13:15). Here Jesus speaks of the heart being able to “understand” but failing to do so. The heart as Jesus portrays it can grow dull. When Jesus spoke of defilement, He helped the people understand that defilement is internal. He taught—“out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” In this text it is the “heart” that thinks. Jesus shows that the heart is the birthplace of defilement, in that it produces the types of behavior that defile the body and mind. In the same way, Scripture elsewhere teaches that it is the heart that can become hardened (Matt. 19:8), thus rejecting the rational influence of God’s word. It is the heart that can doubt (Mark 11:23), thus minimizing the comfort that faith should offer to our thoughts and anxieties.

This is not to suggest that the heart is divorced from emotion. It is the heart that forgives a person. At the end of the parable of the unmerciful servant who refused to forgive although he had been forgiven, in speaking of the servant’s punishment Jesus said—“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). “Heartfelt” forgiveness is not ritual with no substance. It is genuine. It is meaningful. Although it may be “heart-wrenching” it must be sincere. When Jesus spoke to the scribe about the “first and greatest commandment,” the man said of the text above—“to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one’s neighbor as oneself, is more than all the whole burnt offerings and sacrifices” (Mark 12:33). Jesus said that this man was not far from the kingdom.

Unlike the modern concept of the heart that is separate from reason and thought, the heart as the Bible portrays it “thinks.” When Jesus perceived the disciples arguing about who was the greatest, He was said to know the “thought of their heart” (Luke 9:47). How the heart focuses its thoughts, affects how the things of God are received. This, in turn, affects the deeds that one does. The sinner “out of the evil treasure of his heart brings forth evil” (Luke 6:45). The word grows when it is planted in the “noble and good” heart (Luke 8:15). This is what explains conversion. The proud heart who hears the gospel doubts because his dull, hardened heart will not let it grow. Yet, humble hearts, which hear the truth, just as those hearts on the day of Pentecost, will be “cut to the heart” (Acts 2:37) and moved to obey the gospel. Paul told the Romans that it is the heart that “believes unto righteousness” (Rom. 10:10). From a Biblical standpoint the rational acceptance of the word of God produces faith. This is not a faith that comes from imagination or wishful thinking. While faith is not based upon sight (2 Cor. 5:7), it is wrong to hold that it is based upon nothing. God’s word is its source. Paul also told the Romans that—“faith comes by hearing, and hearing by the word of God” (Romans 10:17).

Our love for God must be “with all of our heart.” So many in our world claim wholehearted love for God, yet walk in sin, harbor ungodly thoughts and attitudes, and allow themselves to maintain ignorance of God’s word. Let’s never make the mistake of thinking that giving our “heart” to God just means that we have strong emotions for Him. The “heart” God wants is much more than just our feelings, passions, and emotions. It is that part of us which thinks, believes, forgives, is cut, and is able to motivate us to good works. That is what God demands from us and He will be satisfied with no less.

— Via Faithful Sayings, Volume 25, Issue 44, October 29, 2023
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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).
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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

The Gospel Observer

November 19, 2023 / Tom Edwards

Contents:

1) The Need for Exhortation (David McClister)
2) “Strong” Christians? (Bryan Gibson)
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The Need for Exhortation

David McClister

Synopsis: Exhortation is strong encouragement to obey the gospel and be faithful to its inspired message.
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According to the Bauer-Danker-Arndt-Gingrich lexicon, the various occurrences of the Greek word that is translated “exhort” in our Bibles can be put into five groups. Our concern here is with one of them, the one that is operative in 2 Timothy 4:2, namely the meaning “to appeal to, to urge, to encourage.” One way to understand a word is to note other terms that are used roughly synonymously with it. So, in 1 Thessalonians 2:11, Paul said “just as you know how we were exhorting and encouraging and imploring each one of you.” The idea of exhorting is to promote or press an idea or action. (In the following quotations from the Bible, I have italicized the English word that represents the Greek term under discussion. Quotations are from the NASB.)

Given the basic meaning of the word, perhaps the first question that arises is “Encourage, urge, or appeal—to do what?” Again, the context reveals the answer. The basic charge to Timothy is “preach the word,” that is the gospel, the word of God. In that context, exhortation is part of, or a way to accomplish, what Paul charged Timothy to do in fulfilling his work as an evangelist. To exhort is to urge someone to follow the gospel, to encourage them to follow the example and teachings of Christ.

As someone once said, exhortation marks the transition from the indicative of the gospel (what the gospel is) to the imperative of the gospel (how we should live). Acts 2:40 captures the essence of it. After Peter preached the gospel, he “kept on exhorting them, saying, ‘Be saved from this perverse generation!'” That is, Peter encouraged them to obey the gospel they had just heard. Paul did the same thing in 1 Thessalonians 4:1: “Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more.” Ephesians 4:1 has the same idea: “Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called.” In fact, preaching to Christians may consist mainly of exhortation (as the need arises). This is how Paul’s words to the Ephesian and Macedonian Christians are characterized in Acts 20:1-2: “After the uproar had ceased, Paul sent for the disciples, and when he had exhorted them and taken his leave of them, he left to go to Macedonia. When he had gone through those districts and had given them much exhortation, he came to Greece.” That is, Paul encouraged them to faithfulness.

The need for exhortation arises from two fundamental considerations. First, living a Christ-like life, and following His teachings, is easier said than done. We all come short of it in many ways. Living the Christian life is difficult enough, but it would be even more difficult to try to do it alone. This is one reason the Lord has put Christians together in the local church, because we benefit from the strength, examples, and encouragement of each other. Thus the well-known verse: “Let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near” (Heb. 10:25). It may take the form of encouraging the fainthearted and helping the weak (1 Thess. 5:14). Exhorting can be of a positive nature, as in 1 Timothy 1:3, where Paul said, “As I urged you upon my departure for Macedonia, remain on at Ephesus so that you may instruct certain men not to teach strange doctrines.” Even stronger, in 2 Thessalonians 3:12, Paul couples exhorting with commanding. It can also have a negative sense, as in Titus 2:15, which says, “For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires. . . These things speak and exhort and reprove with all authority.” In this sense, exhortation is similar to warning and reproof. Either way, the idea is to urge fellow-Christians to stand in the faith, excel in it, and to persevere. By such encouragement, we help each other be strong in our commitment to the Lord.

This brings us to an important point: Exhorting or encouraging in the New Testament is not simply speaking kind or motivating words to another person, or like giving someone a secular “pep talk.” In the New Testament, exhorting is always on the basis of the word, the gospel, and the relationship with Christ that it creates. God’s word is the source of our encouragement: “For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope” (Rom. 15:4). Paul also speaks of “encouragement in Christ” (Phil. 2:1). Biblical exhortation is specifically rooted in, and aimed at, the believer’s relationship with God through the gospel. We have not exhorted someone in the biblical sense if we have not mentioned God’s word or their relationship with the Lord Jesus.

The second reason exhortation is needed involves the “big picture” of things. Jesus has come and dealt the death blow to Satan and his kingdom of sin and death. By His death, He has liberated us from our imprisonment to sin (2 Tim. 2:26), and by His resurrection, He has broken the power of death (Heb. 2:14). The outcome for Satan and those who follow him has been determined. There is no way the enemy can win. All that remains is for Jesus to bring us into the final aspect of this great victory when He raises His saints from the dead in the end (1 Cor. 15:50-58). In Paul’s words, the time in which the world lay in darkness has begun to end. The light has now dawned with the victory of Jesus. It will culminate in the full shining of His glory, when the darkness will be fully destroyed. He calls all people now to join Him in His kingdom of light, life, and righteousness.

. . . it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light. Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts (Rom. 13:11-14).

The reason exhortation is needed is because our hope of eternal life with God and Christ is at stake. Now, more than ever, is the time for us to be faithful and strong. To fall from faithfulness is to miss out on the impending, eternal salvation, joy, and heavenly glory that is coming for God’s people. Thus Paul said, “We urge you not to receive the grace of God in vain” (2 Cor. 6:1).

We exhort each other because we love each other. We do not want anyone to fall short of the heavenly rest that God has promised to the faithful (Heb. 4:1). We must always exhort after the example of the meekness and gentleness of Christ Himself (2 Cor. 10:1), but always with a sense of the magnitude, seriousness, and urgency of our situation.

— Via Truth Magazine, August 2021, Volume 65, Number 8
https://truthmagazine.com/kindle/2021/2021-08-aug/08_Monthly_Theme_Lesson_04.htm
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“Strong” Christians?

Bryan Gibson

We may look at two Christians and judge one to be strong, the other struggling and weak. God’s assessment may be just the opposite, because in this case the “struggling Christian” has a poor and contrite heart, whereas the “strong” one does not. The “struggling Christian” may not be doing as much good as the “strong” one, and presently may even have a greater struggle with sin, but he knows his condition; he takes correction well; he’s always willing to repent; he humbly seeks forgiveness; and he strives diligently to get better every day. And that’s more than can be said for some “strong” Christians.

“But on this one will I look: on him who is poor and of a contrite spirit, and who trembles at My word” (Isaiah 66:2).

“I dwell in the high and holy place, with him who has a contrite and humble spirit…”. (Isaiah 57:15).

“The LORD is near to those who have a broken heart, and saves such as have a contrite spirit” (Psalms 34:18).

“Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3).

— Via Plain Words from God’s Word, November 13, 2023
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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

The Gospel Observer

November 12, 2023 / Tom Edwards

Contents:

1) Portrait of an Elder (using God’s word) (Bryan Gibson)
2) The Acts 17 Approach to God (Doy Moyer)
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Portrait of an Elder (using God’s words)

Bryan Gibson

It is the Lord’s will that qualified men be appointed elders in every local church (Acts 14:23; Titus 1:5). How does God describe such a man who would serve in this important role?

If he’s an elder, he cannot be a “novice” (NKJ) or a “new convert” (NAS) (1 Timothy 3:6). He has continued in the faith long enough to become “grounded and steadfast” (Colossians 1:23). One danger in appointing someone not well grounded is he could “become puffed up with pride” and “fall into the same condemnation as the devil” (1 Timothy 3:6).

He is a steward of God’s flock (Titus 1:7; 1 Peter 5:3), so he must be trustworthy—one who shows both the willingness and ability to handle responsibility (1 Corinthians 4:2; 9:17; Colossians 1:25; Luke 16:10-12), one who understands he will have to give an account of his stewardship (Luke 16:1-2; Hebrews 13:17).

He is further described as a bishop or overseer (Acts 20:28; Philippians 1:1; 1 Timothy 3:1; Titus 1:7; 1 Peter 5:2)—one who watches or looks out for the souls of his brethren (Hebrews 13:17); one who looks out for the good of all (“take heed…to all the flock”—Acts 20:28), and not just himself (Titus 1:7; Philippians 2:3-4). He has a sincere love for his brethren (Philippians 2:20), evidenced by the hospitality he extends to them (1 Timothy 3:2). He lives by the words of Jesus, “It is more blessed to give than to receive” (Acts 20:35).

Described also as a pastor or shepherd (Acts 20:28; Ephesians 4:11; 1 Peter 5:2), he must have the knowledge and the ability to feed the flock (1 Timothy 3:2; 1 Peter 5:2; Jeremiah 3:15). He holds fast to the truth he has learned, refusing to teach or practice anything that is not according to sound doctrine. He is willing and able to refute those who contradict sound doctrine (Titus 1:9-11). He is always alert for any wolves that might destroy the flock (Acts 20:29-31).

He is a ruler (1 Timothy 5:17), one who makes decisions to which others must submit (Hebrews 13:17), so he must be decisive, not wishy-washy. At the same time, he realizes he is not a lord over the flock (1 Peter 5:2-3), but a servant. His decisions, then, are made with the best interests of the entire flock in mind, not just a select few, and certainly not his own.

His ability to lead and care for others is exhibited in his home, where he and his wife have trained their children to be submissive, respectful, and above all, obedient to the Lord (1 Timothy 3:4-5; Titus 1:6).

He is a humble man, one who readily acknowledges his dependence on God and His word (Acts 20:32; 2 Timothy 2:24-26; Titus 3:1-2; 1 Peter 5:5).

He is temperate, sober, self-controlled (1 Timothy 3:2; Titus 1:8), so he is not given to wine (Titus 1:7; 1 Timothy 3:3), or to any other vice. His self-control can also been seen in how he deals with others. He doesn’t have to have things his way; he is “willing to yield” (James 3:17). He is strong and even occasionally sharp when he needs to be (Titus 1:14), but his general demeanor is one of gentleness (1 Timothy 3:3). He is not quick-tempered, or quarrelsome, and he is certainly not violent (1 Timothy 3:3; Titus 1:7). He can be questioned without becoming contentious, and he can disagree without losing his cool (2 Timothy 2:24-26).

He is just and holy (Titus 1:8), so clearly His manner of life is different from the world around him (Romans 12:2). He has learned what the grace of God teaches: “denying ungodliness and worldly lusts, we should live soberly, righteously, and godly…” (Titus 2:11-12). When he does sin, he penitently seeks forgiveness, because his goal is to be blameless—in the sight of others, but especially in the sight of God (Titus 2:11-12; Titus 1:8; 1 Timothy 3:2; 1 John 1:9).

He has his priorities in order. He does not love money or the things of this world (Titus 1:7; 1 Timothy 3:3). He loves what is “good” (Titus 1:8)—what will endure. “Laying hold” of eternal life means more to him than laying hold of anything else (1 Timothy 6:10-12).

His faithfulness to the Lord is seen on a daily basis, making him a good example to both Christians and non-Christians alike (1 Peter 5:3; 1 Timothy 3:7).

May God bless us with more and more men just like this.

— Via Plain Words from God’s God, November 6, 2023
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The Acts 17 Approach to God

Doy Moyer

Acts 17 provides a framework for some basic understanding of God. Think especially about the phrase in verse 25: “as though He needed anything.”

In that phrase is found the essence of who God is. God needs nothing more to be complete or to function with the highest possible reason and power. He is not dependent upon anyone or anything else. God claimed to be “I AM WHO I AM” (Exodus 3:14; cf. John 8:58), which, among other ideas, indicates that He is self-sufficient, self-sustaining, eternal, and needs nothing else to function and thrive. None is greater than He (cf. Heb 6:13). All glory goes to Him.

This highlights what is often thought of as the classical attributes of God. God does not need various parts to function. He doesn’t need to be assembled from the outside, as if there could be any greater who could do that. God is perfect and complete as He is, as He has always been. This may go beyond our ability to grasp, but would we want a God who is less than this? There is something incomprehensible about God, but this is also what makes God so amazing. He is beyond our full grasp, yet He made us, reached out to us, and provides a way back to Him even after we have rejected Him in our sins. He made Himself known to us in a particular way through Jesus that allows us to draw near to Him. He is not far from us.

God needs nothing. We cannot take anything away from Him to make Him less than He is, and we cannot add anything to Him to make Him more than He is. With that in mind, notice what Paul emphasizes about God in Acts 17:22-31.

1. God made the world and everything in it. He is the Creator (Gen 1:1; John 1:1-5), and therefore is the One on whom all things depend. His existence does not depend on us, but ours on Him.

2. He is Lord of heaven and earth. He is the authority over all, ruling heaven and earth. As Creator, He has the right to command and expect obedience. He owns it all. He is not owned by anyone, controlled by anyone, or amenable to any higher power. He alone is Lord.

3. He does not dwell in temples made with hands. God cannot be contained by anything made by our hands. God’s existence is not dependent upon something humans can fashion and build (cf. also 1 Kings 8:27, Isaiah 66:1-2; Acts 7:47-50). He is not served by human hands. This does not mean that we do not try to serve God with our talents and time; but that, again, God is not dependent upon what we do with our hands. There is nothing we can offer that will make God better or help Him in ways that He could not be otherwise served.

4. As though He needed anything. This circles back to our starting point for understanding Paul’s argument. This implies that there are other reasons for which we were made than to add something to God’s nature. This also points in the direction of God’s love and grace. He made us out of His loving nature to reflect His image, and it is out of grace, not need, that He desired to make creatures to share in fellowship and dominion. He made what He made because He wanted to, not because He needed to.

5. He gives life, breath, and all things. He is the cause of all that is living. All creatures, human and animal, owe their existence and life to God. In providing life, He provides for all that is necessary for life, both physically and spiritually.

6. He made the nations from one and determined their boundaries. God is in charge of the nations (cf. Dan 2:21; 4:34-35). Two things will stand out here: 1) God has authority over all humanity, and 2) humanity is accountable to Him. Why? Paul continues:

7. He made man to seek Him and find Him, and He is not far from us. God has made Himself accessible, for it is in Him that we live, move, and exist. Yet in seeking God, we must realize that He is not like images formed by human thought and skill. Our thoughts cannot contain God any more than what we make with our hands. Our task is to seek, find, and glorify God.

8. God is Judge of all the earth and commands all to repent. He has the authority to command and the right to hold us accountable. He demonstrated this by raising Jesus from the dead. The time is coming.

There is so much more to be explored in Scripture, but Acts 17 serves as a solid starting point for both our own understanding and how we may begin to approach a culture that does not know the true and living God.

— Via Bulletin Articles from the Vestavia church of Christ, September 3, 2023

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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

The Gospel Observer

November 5, 2023 / Tom Edwards

Contents:

1) The Apostle to the Gentiles (Kyle Pope)
2) “He who DOES…” (Bryan Gibson)
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The Apostle to the Gentiles

Kyle Pope

After Paul left Philippi, Luke records that Paul passed through Amphipolis, Apollonia, and upon coming to Thessalonica went into the synagogue and taught “as his custom was” (Acts 17:1-2, NKJV). While this custom is demonstrated throughout the book of Acts, in Luke’s account of his earlier work in Pisidian Antioch we learn why Paul practiced this custom. When Jews in the city rejected his teaching about Jesus, Paul and Barnabas declared to them, “It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles” (Acts 13:46).

Immediately after saying this, Luke records that they applied a text in Isaiah to their own work, telling them further, “For so the Lord has commanded us: ‘I have set you as a light to the Gentiles, That you should be for salvation to the ends of the earth’” (Acts 13:47). In the context of Isaiah, the text was describing the role the Messiah would play. Isaiah foretold that God would set the Messiah as “a light to the Gentiles,” Who would bring (as the Hebrew text puts it), “My salvation to the ends of the earth” (Isa. 49:6). Were Paul and Barnabas putting themselves in the place of the Messiah? No, they were drawing the necessary inference from Isaiah’s prophecy that if the Messiah was to bring God’s light and salvation to the Gentiles, His servants are charged to do the same.

Paul took this responsibility quite seriously. He told the Romans he was “an apostle to the Gentiles” (Rom. 11:13)—a ministry he magnified (NKJV) or made much of (NIV). So why wouldn’t he go first to the Gentiles? Why would he make it his custom to go first to Jewish synagogues to preach the gospel? He continued to tell the Romans that he took pride in (Wey) his ministry “if by any means I may provoke to jealousy those who are my flesh and save some of them” (Rom. 11:14, NKJV). Let’s consider some patterns Paul demonstrates to us about teaching unbelievers (and believers).

1. The Most Obvious Prospects are not Always the Ones Who Accept the Truth. The Jews knew the Old Testament Scriptures. Paul affirmed, “the voices of the Prophets . . . are read every Sabbath” (Acts 13:27). They were awaiting the Messiah. This made them the most obvious prospects to accept the truth about Jesus, but unfortunately many did not. In most instances “some of them were persuaded” (Acts 17:4; cf. 17:12; 17:34; etc.), but almost always many rejected the truth. In our day, we might assume that the most likely candidates to accept the truth are those who come from believing families or have some type of faith (even though steeped in denominational error). That isn’t always the case. If we only pursue these prospects we may miss others whose hearts are a “blank state” free of religious prejudice and preconceptions.

2. Opposition from Those Who Believe Sometimes Presents Opportunities. In Thessalonica “the Jews who were not persuaded” (17:5) became envious and turned out to be a source of great persecution to Christians throughout Macedonia. This was not the type of jealousy Paul hoped to provoke, but in some cases even this served the cause of Christ. Although the converts in Thessalonica had “received the word in much affliction” (1 Thess. 1:6), they had “turned to God from idols to serve the living and true God” (1 Thess. 1:9), thus becoming “examples to all in Macedonia and Achaia” (1 Thess. 1:7). How Christians respond to the opposition that arises when we try to teach the more obvious prospects can open doors to teach those who are watching us.

3. The Truth is the Same, but the Starting Points Differ. It is significant to notice how Paul’s approach differs depending upon the background of the prospect or audience. When talking to Jews he pointed to Jesus’ fulfillment of Old Testament prophecy (see Acts 13:16-41), but when talking to Gentiles this wasn’t where he started. This makes sense, because he couldn’t expect Gentiles (who did not know the Scriptures) to care about what the Jewish Scriptures foretold. Instead, he started with things to spark their interest. In Athens, he pointed to their own temple “TO THE UNKNOWN GOD” (Acts 17:23). He explained His nature (Acts 17:24-28a), quoting one of their own prophet’s claim that “we are also His offspring” (Acts 17:28b). Paul wasn’t equating pagan poetry with God’s word. He was establishing connections with those he was teaching. In Lystra, when Paul and Barnabas healed a crippled man the people imagined that they were gods and tried to offer sacrifices to them (Acts 14:9-13). In response, they had to cut through their superstitions and explain limits of their own human nature in contrast to the power of the true and living God (Acts 14:14-18). In Ephesus, Paul worked with those who once practiced magic arts, leading them to reject this and even destroy the books that taught what they once practiced (Acts 19:13-20). When we try to teach unbelievers, although our goal is to lead them to God’s word, we too may have to start with things they understand. There will be superstitions and false ideas they have. Gently and respectfully addressing these erroneous beliefs and contrasting them with the truth can allow us to move them to consider what the Scripture teaches.

4. Have the Courage to Speak the Truth. Although Paul’s approach in teaching Gentiles was often more gentle than his approach to his Jewish brethren, that was not a reflection of timidity. He told the idolaters in Lystra to “turn from these useless things to the living God” (Acts 14:15). In Athens, he confessed to the intellectual philosophers of the Areopagus his confidence in a future day of judgment and resurrection from the dead (Acts 17:30-31)—a belief that led some to mock him (Acts 17:32). When Paul taught the Roman governor Felix, he courageously spoke to him “about righteousness, self-control, and the judgment to come” causing Felix to be “afraid” and send Paul away (Acts 24:25). Josephus tells that Felix had seduced a married woman to leave her husband and marry him (Antiquities 20.7.2). He was living in adultery (Matt. 19:9). He had good reason to fear. Even so, Paul was bold enough to speak the truth. As we teach unbelievers, we will undoubtedly encounter those who practice lifestyles and beliefs that are dramatically opposed to the doctrine of Christ. While we must certainly be gentle and kind as we teach them the truth that will expose the sinfulness of their condition, we must never in our gentleness fail to speak the truth to them in love (Eph. 4:15). Paul had the courage to tell the truth in all things, and we must do the same.

5. Failure in One Area, Can Lead to Success in Another. An interesting consequence of Paul’s custom of going to Jews first, then turning to the Gentiles, was the fact that it presented him with unexpected spiritual successes, on the heels of spiritual failures. That is, the rejection of the truth by those who would have been expected to accept it, presented unlikely prospects the opportunity to hear the truth. Paul told the Jews, “since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles” (Acts 13:46). Sometimes the fact that one person we teach rejects the truth leads us to become discouraged and fail to even try to teach others. What if Paul had done that? Bro. Norman Sewell tells of a situation he once faced where a man was converted as a result of a correspondence course. Although that man did not remain faithful this led to the man’s brother also obeying the gospel. The man’s brother became a gospel preacher and has led others to obey the truth. Paul shows us that one person rejecting the truth shouldn’t lead us to stop teaching the lost. Sometimes that is the very thing that leads us to the souls who need the truth and will obey it.

— Via Faithful Sayings, Volume 25, Issue 26, June 25, 2023
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“He Who DOES…”

Bryan Gibson

When you read 2 Timothy chapter 2, you can’t help but notice the many action words, all the things Timothy is told to DO: commit (v. 2); endure (3); consider (7); remember (8); remind (14); charge (14); shun (16); depart (19); flee (22); pursue (22); avoid (23); correct (25). And then the things he is told to BE, which also involves some DOING: “be strong” (1); “be diligent” (15); “be gentle to all, able to teach, patient” (24).

When studying the New Testament letters, especially the more practical sections, let’s make sure we clearly identify the rules, the admonitions, the commandments—the things God tells us to DO. Some will be explicitly stated (as in this chapter), others implied, still others shown by example; but whichever the case, let’s make sure we don’t miss them.

“Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who DOES the will of My Father in heaven” (Matthew 7:21).

“But be DOERS of the word, and not hearers only, deceiving yourselves” (James 1:22).

— Via Plain Words from God’s Word
——————–

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

The Gospel Observer

October 29, 2023 / Tom Edwards

Contents:

1) Those Who Follow Their Own Spirit (Kyle Pope)
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Those Who Follow Their Own Spirit

Kyle Pope

Ezekiel 13:13 offers a serious warning that is as powerful today as it was when it was first spoken. It proclaims, “And the word of the Lord came to me saying, ‘Son of man, prophesy against the prophets of Israel who prophesy, and say to those who prophesy out of their own heart, “Hear the word of the Lord!”’ Thus says the Lord God: ‘Woe to the foolish prophets, who follow their own spirit and have seen nothing!’” (NKJV). Note two elements of this warning to these false prophets: (1) they “prophesy out of their own heart,” and (2) they “follow their own spirit.”

Have you ever formed a religious concept in your head, that seems so clear, so true, and so logical—but the source of that concept is not Scripture? The intensity of the thought can be almost overwhelming, as you start to feel as if you understand the mind of God—but once again, the source of that idea is not the word of God. Your aim is not to be presumptuous, or to exalt yourself, but the view seems so convincing to you that you feel as if you just know it must be so—regardless of the fact that it is not established by the revelation of God.

The question you must ask if you are ever faced with such a strong feeling is, How do you know? How can man know anything about God? The Bible does teach us that there are some things about God that are indicated by the natural world. Romans 1:20 teaches that in some sense God’s, “invisible attributes …even His eternal power and Godhead” can be “understood by the things that are made.” That tells us that nature can teach the soul open to it that there is a God! Only a Being of eternal existence would be capable of starting the complex and intricate systems of time and space that regulate the current universe. Only a Divine Being outside of the limits of time and space could act as the Prime Mover to start all that we can see around us. What about His thoughts? Simply because we can discern His existence from nature, does that tell us anything about His thoughts?

Someone might say, “the sky is blue—so blue must be His favorite color!” Another viewing the sunset might draw a different conclusion, and argue, “No, the sky is orange and red so these must be His favorite colors.” One person might see the tenderness of a mother hen and say, “God must be tender and compassionate,” while another person watching a predator catch and eat its prey concludes, “The Creator is cruel and heartless!” The fact is that any conclusions we draw about God’s thoughts from nature are destined to be speculative, highly subjective, and ultimately unverifiable because we have no way to determine when something in nature is a direct reflection of God’s desire, attitude, and disposition and when it is simply an inconsequential consequence of His creation.

In Paul’s first letter to the Corinthians he offers us some powerful insight into this matter. Through the Holy Spirit, he asks the question, “For what man knows the things of a man except the spirit of a man which is in him? Even so no one knows the things of God except the Spirit of God” (1 Cor. 2:11). Paul compares our knowledge of God to our knowledge of others. I can never know the mind of another person as fully as that person’s own spirit knows him. No one can know me as fully as I, that is my spirit, knows me. In the same way, we can never fully know the “things of God,” specifically His thoughts, apart from the revelation of His Spirit. So, how can we know the things of God’s Spirit?

Before Jesus ascended into heaven, He promised His apostles that He would send them the Holy Spirit. As a part of this promise He told them two things the Holy Spirit would do: (1) He would guide them “into all truth” (John 16:13) and (2) He would bring to the memory of the apostles “all things that I,” that is Jesus, “said to you” (John 14:26). Many in the religious world seek to apply these promises to all believers, but if that was true every believer must possess at all times the perfect knowledge of “all things.” Clearly, believers who are alive today did not walk with Jesus, so the Holy Spirit cannot remind us of what we never heard. Is there another way to understand this?

Two passages give us the answer. 1 Peter 1:20-21 declares, “. . .No prophecy of Scripture is of any private interpretation, [or “origin” from many footnotes] for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.” The next, 2 Timothy 3:15-16 states, “All Scripture is given by inspiration of God [this term means literally “God-breathed”] and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.” This tells us that Scripture is the product of the Spirit. This tells us that Scripture is complete. So, we can know God’s thoughts through His words in Scripture.

Now then, let’s go back to the passage in Ezekiel. It is easy for man to think that his own intuition is correct whether or not his views are grounded upon the clear teaching of God’s word or not. We must test all things seeking “book, chapter, and verse” for all that we do and say. This approach to Bible study is often criticized today. Even some brethren reject it as “old fashioned” or “legalistic.” The fact is that it was this approach to faith that led to the American efforts toward restoring the New Testament church in the nineteenth and twentieth centuries. It was this resolution to, “Speak where the Bible speaks and remain silent where the Bible is silent,” that led many men and women from all religious backgrounds to reject the chaos of the religious world and seek unity within the authority of Scripture. This respect for God’s word is what can guard against the scores of apostasies that can come from simply speaking out of our own heart!

We must recognize that apart from nature’s indication to us of God’s presence, the only way we can know anything about God is through what He has said. We must understand that looking at (and harmonizing) God’s words does not deny His power, but esteem it! Let’s recall Isaiah 66:2, “. . .On this one will I look: On him who is poor and of a contrite spirit, and who trembles at My word.” We cannot know God’s will by following our own spirit. We can try, but in doing so, we can be sure of one thing, we have “seen nothing!”

— Via Faithful Sayings, Volume 25, Issue 43, October 22, 2023

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The Steps That Lead to Eternal Salvation

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

The Gospel Observer

October 22, 2023 / Tom Edwards

Contents:

1) Does God Violate His Own Laws? (Kyle Pope)
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Does God Violate His Own Laws?

Kyle Pope

From time to time we hear the critic of faith or the believer facing doubts level the charge against God that He is inconsistent. The argument is that God makes laws for us, but violates those laws Himself. If this is true, so it is argued, God demands more of us than He does of Himself. Let’s explore this argument to test its validity.

Basic Elements of Law

1. Authority. Law, by its very nature, requires a few basic elements. First, there must be an established authority to make the law. In the case of federal law, the United States consists of branches of duly elected representatives of the people who pass and enforce laws. When it comes to natural law, there are no written ordinances, but the authority that established the principles that govern nature (i.e. God) put them in place by virtue of the fact that He created nature and so has the right to order it as He pleases (cf. Jer. 33:25). Divine Law that is given by revelation is higher than any human law. It is not set by man although many laws of man derive their authority from divine law—and thus from God Himself. Just as God made the elements of the natural world with the laws that govern them, God made man as a spiritual being and He alone holds the ultimate authority to regulate his behavior (Ps. 119:105).

2. Rules. A second element common to all law is some type of rules or regulations. All laws mandate certain things that must operate a certain way. A system without rules is said to be lawless. Any system that is governed by law operates within set rules and guidelines. It could be a speed limit. The law mandates “70 miles per hour” as the maximum speed at which a vehicle can travel on a certain road. It could be behavior. It is a crime to steal. The nature of the rules depends upon the nature of the thing regulated. In some cases the authority that enforces the rule is understood to stand outside of the rule. The highway patrolman who exceeds 70 miles per hour is not guilty if he does this to catch a driver who is speeding. The policeman that confiscates stolen property is not a thief. Part of their authority exempts them from some measure of accountability to the very laws they must enforce.

3. Jurisdiction. A third element of all law is jurisdiction. For law to have meaning there must be some realm over which a given law has dominion. The ancient laws of the Hittite empire may be curious relics of antiquity but they no longer hold any power because there is no longer a Hittite empire. The realm and the region over which these laws once held power no longer exists. In regional governments the issue of jurisdiction is paramount. The authority of one state cannot enforce its laws on the citizens of another because it does not have jurisdiction. By the same token, if I violate a practice that is considered criminal in another jurisdiction, but is permitted within the county, state, or country where I live I am not guilty. A good example of this is the burka worn by Muslim women. A woman in the United States is not a criminal if she refuses to wear a burka even though it is required by law in countries such as Saudi Arabia.

4. Subjects. Finally, in a very similar way, all law must involve subjects—that is, those who are under obligation to that law. I could write an imaginary law, for an imaginary jurisdiction, over an imaginary population of people but its force would remain just that—imaginary, because where there are no subjects there is no law. The region where the former Hittite empire once reigned still exists but its people no longer exist. On the other hand, as citizens of the United States we are obligated to obey the laws of our nation because we are properly subjects of the government which holds authority over us, and thus subject to its laws.

God’s Relationship to His Own Laws

1. Laws of Nature. Let’s start by looking at laws of nature. As we have already noted, God is the authority who established these laws. There are set rules that define these laws. Laws of gravity demand that a rock falls to the ground—it doesn’t float up into the sky. Is God within the jurisdiction of natural law? A key difference between the picture of the God of the Bible and the concepts of pagan false religions is what is called transcendence. The God of the Bible exists outside of the natural realm that He created. In other words, while Zeus, or Anubis, or Odin were themselves subject to certain laws of nature, the God of the Bible stands outside of the jurisdiction of natural laws. He is the “unmoved Mover.” He is the First Cause of all things! That means He can make an ax-head float (2 Kings 6:5-6). He can make time stand still (Josh. 10:12-13). He can make the shadow of the sundial go backwards (2 Kings 20:10-11). He is not under the jurisdiction of natural law, but every atom within this present universe, together with every soul made in His image is. They are subjects of the natural laws that God established over His creation. Because God transcends the natural universe, He is not a subject of His own creation, and is therefore not subject to the laws that govern it.

2. Moral or Religious Law.What about moral or religious laws? There is an interesting example that concerns the Sabbath commandment. The rules required that no ordinary work was to be done on the seventh day (Exod. 20:10). This was a law that was not given until the Law of Moses was revealed (Neh. 9:14). It was a law that was not restated under the Law of Christ (Col. 2:16). That means that those who worked on the seventh day before the Law of Moses, as well as those who now live under Christ, and even those who were not a part of the Mosaic covenant during the time of the Israelite commonwealth were outside of its jurisdiction and were not, therefore, subject to its regulation.What about God? This law was drawn from what was said about God’s creation (Exod. 20:11). The present universe was made in six days, but Scripture tells us that after this was done, God “rested on the seventh day from all the work which He had done” (Gen. 2:2). Even before this was given as a law to the Israelites, God is said to have “blessed the seventh day, and sanctified it” (Gen. 2:3). The Hebrew writer, in one sense speaks of God’s works being “finished from the foundation of the world” (Heb. 4:3-4); but Jesus, when criticized for healing on the Sabbath said, “My Father has been working until now, and I have being working” (John 5:16-17). Did God violate His own Sabbath law? No. He stood outside of its jurisdiction and like those before and after the Law of Moses, He was not subject to its regulation.

3. Genocide. This may seem reasonable when we are talking about things like the Sabbath law, but what is most frequently criticized is God’s treatment of His creation. That is, He commands us not to murder, but then He has commanded the extermination of the Canaanites, and Amalekites. Or, He commands us not to harm one another but He promises to punish the wicked throughout all eternity. Is He breaking His own laws in these examples? What are the basic elements of law in these examples? God is, once again, the established authority and He has set the rules that govern appropriate behavior. Yet, has God defined all taking of life as wrong? No! It is true that man is not to avenge himself (Rom. 12:19), and God condemns murder (Exod. 20:13), but He grants to the civil authority the right to punish even to the point of death those guilty of certain laws (Rom. 13:4). Is the executioner a murderer? No. Like the policeman who speeds to catch someone speeding, the executioner in his authority to carry out punishment is (to a measure) exempt from accountability to the law he is enforcing (cf. Num. 35:27). God on some specific occasions commanded Israel (in essence) to act as His executioner (Deut. 7:1-5; 25:17-19; 1 Sam. 15:1-5). The Canaanites and Amalekites were among some of the most wicked people that history has ever known (Deut. 9:4; Ps. 106:34-37). God bore with their wickedness for a time in order to give them time to repent (cf. Gen. 15:16). When the time came, He used Israel as the vehicle by which He ended their ability to do any more wickedness. Did He violate His own law? No. First, because He was never under the jurisdiction of this law, nor a subject to obey it, but also because the people whom He used to carry out His punishment were not violating any divine law themselves. They were carrying out lawful punishment—in this case in the form of warfare.

4. Eternal Punishment. What about eternal punishment? The issue of jurisdiction is applicable to this question as well. God is not under the jurisdiction of the laws He has set for His creation. When Judgment Day comes the nature of the present jurisdiction will be changed. What rules will govern the age to come? The jurisdiction of the realm of the saved will not be the same as the jurisdiction of the realm of the condemned. For example, to some measure, in that age the present laws of nature will be changed. In the jurisdiction of the saved there will be no more death, nor sorrow, nor pain because for them “the former things have passed away” (Rev. 21:4). On the other hand, some of these things will exist for the lost—“the smoke of their torment rises forever and ever” (Rev. 14:11). Is it cruel for God to punish the wicked eternally? Let’s consider this from another angle. If I create something—a piece of pottery, a bird house, a painting, or a machine—what rights do I have over that thing I have created? Am I cruel to the pottery if I reshape it into another vessel? (cf. Jer. 18:5-6). Have I sinned against the bird house if I decide to use it for something else? If the machine turns out to be dangerous, am I a monster if I make certain it is kept away from ever causing any harm to anyone ever again? No.

In our creation it is God that formed the molecules and synaptic responses that form our physical bodies (Ps. 139:13-16). We are His creation—He can do with us as He pleases. God asked Judah, “can I not do to you as this potter?” (Jer. 18:6). Above all other creatures in this universe, He has blessed us by placing within us a spirit that is said to be in His image (Gen. 1:26-27)—we are from this point onward eternal creatures (Eccl. 3:11). That is a blessing! But it is a blessing that demands responsibility. The nature and demands of God are such that all creatures that bear His likeness must conform to His law. For those who fail in this (which is to say all who are morally accountable in age and ability) He has made provision for this failure by the atonement of Christ. What is God to do with those of His creation whom He has made eternal who remain in rebellion to His authority and refuse His regulation? Since He is not a subject of His own law, and therefore not under the jurisdiction of His own authority we cannot even compare any action He takes to punish wrong with committing wrong—remember the executioner is not a murderer. Confiscation is not theft. Those who reject the gospel of Christ establish themselves as a type of eternally dangerous machine that must be forever put where it can never harm the subjects of God’s kingdom ever again—that is essentially what hell is. Is this cruel on God’s part? No, it is His right as Creator and the transcendent authority over His creation.

— Via Faithful Sayings, Volume 25, Issue 22, May 28, 2023

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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).
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CHURCH OF CHRIST
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Does God Violate His Own Laws?

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God’s Relationship to His Own Laws

The Steps That Lead to Eternal Salvation

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