Category: Uncategorized (Page 47 of 51)

The Gospel Observer

February 7, 2016 / 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) Evidences of Faith: Many Books, One God (Jim Robson)
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Evidences of Faith:
Many Books, One God

Jim Robson

Those who claim that the Bible is merely the work of human beings, without God’s guidance or inspiration, will also speak of the evolution of the writers’ concept of God. They claim that the earlier writers had a primitive idea of who God is, whereas the later writers had a more sophisticated notion. Indeed, this is what we would expect from a collection of books written over a span of some 1500 years. But, is it really the case? Did the picture of God change from Genesis to Revelation, or is it truly the same God described throughout? The way to answer this is to look at some specific aspects of God’s character, and see whether the early writers had a different notion of God than the later ones did. For reasons of space, we cannot look at all of the different characteristics of God in this issue. However, we can take a good look at two of them.

Let us start with God’s judgment. This is one of the areas where folks most often insist that the God of the New Testament is different than the God of the Old Testament. The claim is that the God of the New Testament is a God of love and mercy, whereas the God of the Old Testament is a God of wrath and justice. (Keep in mind that “justice” means “fairness”; a judge who is just, therefore, must acquit the innocent and punish the guilty.) Let us now turn to the Bible, and see whether there is indeed a difference between the God of the Old Testament and the God of the New Testament, in regard to judgment.

If we start in the book of Genesis, we see that Adam and Eve were expelled from the garden of Eden and condemned to death because of their sin (Genesis 3:22-24). In the time of Noah, the entire earth was destroyed by a flood, because mankind had become so completely sinful (Genesis 6:5, 7:23-24). The cities of Sodom and Gomorrah were destroyed because of their utter sinfulness (Genesis 19:1-24). God is consistently just throughout the Old Testament. Solomon sums it up this way:

“A good man obtains favor from the Lord, but a man of wicked intentions He will condemn” (Proverbs 12:2).

There is no question but that the God of the Old Testament is a just God, and therefore He punishes those who do evil.

But, what about the God of the New Testament? Is He different? Well, Ananias and Sapphira probably don’t think so: they were struck dead instantly for lying to the Holy Spirit (Acts 5:1-11). King Herod was struck dead because he did not correct those who called him a god (Acts 12:20-24). Elymas the sorcerer was struck with blindness for opposing the teaching of the gospel (Acts 13:8-11). Throughout the book of Revelation, there are promises of God’s wrath upon those who reject Him:

“But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death” (Revelation 21:8).

The New Testament tells us that our God is a consuming fire (Hebrews 12:29).

Furthermore, consider Jesus’ words to those who heard His preaching but did not repent:

“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day. But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you” (Matthew 11:21-24).

“The men of Nineveh will rise up in the judgment with this generation and condemn it, because they repented at the preaching of Jonah; and indeed a greater than Jonah is here” (Matthew 12:41).

Finally, consider the judgment scene which Jesus describes in Matthew 25:31-46. In the last verse of this passage, Jesus says that those who did not serve Him would go away into everlasting punishment. Clearly, the God of the New Testament is One who punishes evildoers, just as surely as the God of the Old Testament is.

In this regard, then, there is no difference. The Bible is consistent in its portrayal of a just God. If the Bible is a purely human invention, then we would expect to see the identity of its God develop over time. The God of the oldest books (Genesis through Deuteronomy) should be the most primitive. The God of the later Old Testament books should become more fully defined, more sophisticated, and the God of the New Testament should be even more refined. However, we have seen that, in terms of His justice in judgment, God remains unchanged from Genesis through Revelation. This leads to the conclusion that God revealed Himself to the writers of the Bible, rather than the notion that the writers described God according to their own understanding.

Now let us look at the other side of the coin: God’s love and mercy. Let us go back to the beginning. In the first chapter of Genesis, we see the account of creation laid out for us in order. In this account, we find only one creature made in the image of God: man. Moreover, it becomes evident that everything else was created for the man. Even the heavenly bodies were created for mankind:

“Then God said, ‘Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs and seasons and days and years’” (Genesis 1:14).

What other creature besides man uses the sun, moon, and stars to gauge time? What other creature uses the heavenly bodies as signs for navigation? If God created something as vast and magnificent as the heavens for mankind, then surely this is evidence that He loves us.

As we noted last month, Adam and Eve were punished for their sin. We did not take time to consider, however, the fact that God allowed them to live for some time. He did not obliterate them on the spot; He gave them opportunity to learn from their error, and change their ways. In fact, their punishments seem to be calculated to teach them (Genesis 3:16-19). This shows mercy.

Several generations later, we find that mankind had become so utterly wicked that every intent of the thoughts of his heart was only evil continually (Genesis 6:5). Again, God does not destroy mankind instantly, but gives him 120 years to repent. Moreover, there is a man named Noah, who found grace in the eyes of the Lord (Genesis 6:8). God tells Noah that He will be destroying the earth by means of a flood, and instructs Noah to build the ark for his family and a large group of animals. Noah’s response shows that he believed God:

“Thus Noah did; according to all that God commanded him, so he did” (Genesis 6:22).

Noah, a man who believed in God, and demonstrated his faith through obedience, was saved by God. It is not that Noah was himself sinless; on the contrary, we find him in a drunken stupor after the flood (Genesis 9:21). Therefore, God would have been justified in destroying Noah along with the rest of mankind. However, God had mercy upon him.

Again, in the case of Abraham, we see incidents where he exhibited striking dishonesty and cowardice (Genesis 12:10-20, 20:1-13). On the other hand, we also see that whenever God told Abraham to do something, he obeyed: even to the point of sacrificing his son (Genesis 22:1-13). For His part, God bestowed very special blessings upon Abraham. God’s criterion for doing so appears to be summed up in this verse:

“And [Abraham] believed in the Lord, and He accounted it to him for righteousness” (Genesis 15:6).

In spite of Abraham’s failings, he was faithful — believed in God — and for this very reason God considered Abraham righteous. In other words, Abraham’s sins were forgiven because of his faithfulness.

We can see, then, that the God of Genesis is a God of love and mercy. Truly, He only extends mercy on His own terms: but this is what we would expect from a God who is just. In a court of law, we might expect a judge to extend some leniency toward a criminal who expresses deep regret for his actions, and who promises not to repeat his offense; on the other hand, we see that the judge is justified in “throwing the book at” the criminal who shows no signs of remorse whatsoever. Mercy is tempered by justice.

Throughout the Old Testament, God’s character does not vary on this point: there are numerous examples of God’s love and mercy, and yet He never loses sight of justice. And when we get to the New Testament, we find that God is still concerned with justice; He does not ignore the problem of sin. In fact, it is because of the seriousness of sin, that He pays such a high price to punish it. On the other hand, in His loving mercy, God formulated a way to punish the sin while simultaneously offering forgiveness to the sinner — although forgiveness is still on God’s terms:

“He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:16).

God’s terms have not changed. He still offers forgiveness and eternal salvation to any and all who will be faithful to Him.

Have you made that commitment to be faithful to God? Have you been baptized into Christ for the remission of your sins? If not, why are you waiting (Acts 22:16)?

— Via The Watchman Magazine, March 1, 1999
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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 Christ (John 8:24; John 3:18).
3) Repent of sins (Luke 13:5; Acts 17:30).
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; Rom. 6:3,4; Gal. 3:26,27; 1 Pet. 3:21).
6) Continue in the faith; for, if not, salvation can be lost (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 services: 9:00 AM (Bible class); 10 AM & 5 PM (worship)
Wednesday: 7 PM (Bible class)
evangelist/editor: Tom Edwards (912) 614-8593
Tom@ThomasTEdwards.com
http://ThomasTEdwards.com/go (The old Gospel Observer website with bulletins going back to March 4, 1990)
http://ThomasTEdwards.com/audioser.html (audio sermons)

The Gospel Observer

January 31, 2016 / Tom Edwards

Contents:

1) Evidences of Faith: The Walls of Jericho (Jim Robson)
2) Exalting Christ (Bill Hall)
3) You’re Satisfied? (Jere E. Frost)
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Evidences of Faith:

The Walls of Jericho

Jim Robson

On the cover of the December 18, 1995 issue of Time magazine is an artist’s rendition of Moses about to break the tablets of stone on which God had written the Ten Commandments. In bold letters is the question: “Is the Bible Fact or Fiction?” Under this eye-catching headline, we are informed that “Archaeologists in the Holy Land are shedding new light on what did — and didn’t — occur in the greatest stories ever told.” The article which underlies this cover has some interesting information, but also some inconsistencies and misleading statements. I am not in the business of criticizing journalists or their work, so I do not intend to pick out all of the various problems in the piece, nor indeed would there be space to do so in this paper. However, the assertions made regarding the fall of Jericho are particularly interesting, and also perhaps most damaging to anyone seeking the truth. We would do well, therefore, to examine these a little more closely.

On pages 68-69 of the magazine in question is a large black section entitled, “Tales from The Bible That Are in Doubt.” Around this title are arrayed some more artistic renditions of biblical events, each one with a question: “Was Abraham a Myth?,” “Did the Exodus Happen?,” “Was There a Moses?,” and “Did Joshua Conquer the City of Jericho?” In the cases of Abraham, Moses, and the Exodus, the point is that no direct archaeological evidence has yet been found to prove any of these. In typical fashion, “most scholars” agree that these things never happened, simply because there has not been found any direct proof of their existence outside of the Bible! This is nothing new; for generations, scholars have consistently refused to believe anything the Bible says until such time as some extra-biblical evidence forces them to admit that it happened. And even then they insist that the details of the biblical account are full of errors, whether or not they have any evidence to back up their assertions. But the claims Time makes regarding Jericho are somewhat bolder. In this instance, the claim is that the archaeological evidence actually contradicts the scriptural record:

“Historians generally agree that Joshua’s conquest would have taken place in the thirteenth century B.C. But British researcher Kathleen Kenyon, who excavated at Jericho for six years, found no evidence of destruction at that time” (page 68, center column).

This is interesting on at least two levels. First, if there is no archaeological evidence of Joshua’s campaign, and indeed historians don’t even believe it ever occurred, how can they all agree on when it would have happened? Secondly, it is interesting that this article, which repeatedly claims to be talking about new discoveries, cites Kathleen Kenyon’s research. Dame Kenyon excavated in Jericho from 1952 to 1958, and she died in 1978.

Kathleen Kenyon concluded that Jericho’s walls fell around 1550 B.C., some 150 years before the Bible has Joshua coming to the city. According to an article by Dr. Bryant Wood in the March/April 1990 issue of Biblical Archaeology Review, her conclusion was apparently based solely on the lack of pottery from Cyprus in her sites. It seems that certain Cyprian pottery was common in the 1400s B.C., and since she didn’t find any, she decided that the city must have been uninhabited during that time. But John Garstang, who excavated at Jericho from 1930 to 1936, had discovered some of this very pottery! Moreover, some of the local pottery which Dame Kenyon did find is unique to the period 1400-1450 B.C., when she said the city was unoccupied. So, the ceramic evidence actually confirms that the city was occupied until approximately 1400 B.C.

In addition to the ceramic evidence, there is much more archaeological evidence to show that the walls of Jericho fell somewhere around 1400 B.C. For a discussion of this evidence, see Dr. Wood’s article noted above. As to the Bible, I Kings 6:1 states that King Solomon began building the temple in Jerusalem in the four hundred and eightieth year after the children of Israel had come out of the land of Egypt. Construction of the temple began in 966 B.C., so this places the exodus from Egypt at 1446 B.C. When we consider the forty years of wandering in the wilderness, this puts Joshua at Jericho pretty close to 1400 B.C. Furthermore, in spite of the fact that the authors cite Dame Kenyon’s conclusions, the time line on pages 66-67 of the Time article shows the destruction of Jericho at 1400 B.C.! If you ask me, things are looking pretty good for the biblical account so far as the date is concerned, “most historians” notwithstanding.

But Dr. Wood points out that the archaeological evidence indicates more than just the date of the destruction. For example, unusually large stores of grain were found in the ruins. The portions of the city which were excavated were fairly poor, and grain was quite valuable in those days, so there are several conclusions which may be drawn from the fact that the stores of grain were intact: 1. Since grain was stored after harvest, the people ate from the stored grain until the next harvest. Therefore, Jericho must have been destroyed fairly soon after harvest, which would be in the spring. According to scripture, the Israelites crossed over the Jordan during the harvest (Joshua 3:15), then observed the Passover (5:10), and then took Jericho according to the Lord’s command. 2. The city was not taken by means of a long siege, which would have been typical in that time. If it had, the food would have been depleted. Joshua only needed to surround Jericho for seven days (6:3-5, 8-20). 3. Because grain was so valuable to the point of being used as currency, most conquerors would take any grain stored in a vanquished city. The large intact stores of grain in Jericho are therefore an anomaly. But this again is consistent with scripture, which states that the Israelites took only silver, gold, bronze, and iron for the treasury of the Lord (6:24). They took no other plunder.

In addition to the grain, the archaeologists also determined that the walls of the city collapsed. They were not broken by some kind of battering ram, they fell down. Here, of course, is a part of the scriptural account with which many are familiar:

“And it happened when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat” (Joshua 6:20).

Finally, after destroying the city with the sword, the Israelites burned the city and all that was in it with fire (6:24). This again is consistent with the archaeologists’ findings which indicate that after the walls fell down, the city was burned.

So then, we see that in point after point, the archaeology of the city of Jericho agrees perfectly with scripture. And this is not surprising. In fact, the same issue of Time which we have been discussing has an article on page 70 entitled, “The New Testament’s Unsolved Mysteries,” which states:

“Time and again, archaeological finds have validated scriptural references.”

This being the case, why do scholars still insist on doubting the historical accuracy of the scriptural accounts? That may be the real unsolved mystery of the Bible! However, regardless of its detractors, scripture continues to prove itself to be reliable and true. And those of us who put our trust in God’s word continue to find ourselves on solid ground.

— via The Watchman Magazine, March 1, 1998
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Exalting Christ

Bill Hall

How do we exalt Christ? We exalt Christ when we preach His word, when we follow His teaching, when we do only that which He authorizes, when we wear only His name, when we make Him the center of our affection and adoration, when we recognize Him as our only Head, Lord, and King. To do otherwise is to fail to exalt Him.

— Via bulletin articles of the Collegevue church of Christ, January 10, 2016
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Prov14_12

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You’re Satisfied?

Jere E. Frost

So what?

The rich man was satisfied, but God called him a fool and took his life and condemned his soul. (Luke 12:20)

The whole church at Laodicea was satisfied, but Jesus said they did not know that they were actually wretched, and miserable and poor and blind and naked (Revelation 3:16-22).

That’s about how wrong a “satisfied” person can be.

Satisfied? Are you, now? The Pharisee that went into the temple to pray was satisfied with himself, and even glad he was not as the Publican (Luke 18:10-14). But Jesus said that the satisfied Pharisee was not justified like the sin-conscious Publican was!

The wise man warned: “There is a way that seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 14:12).

— Via The Beacon, January 19, 2016
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“Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving” (Colossian 2:6,7).
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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 Christ (John 8:24; John 3:18).
3) Repent of sins (Luke 13:5; Acts 17:30).
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; Rom. 6:3,4; Gal. 3:26,27; 1 Pet. 3:21).
6) Continue in the faith; for, if not, salvation can be lost (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 services: 9:00 AM (Bible class); 10 AM & 5 PM (worship)
Wednesday: 7 PM (Bible class)
evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com
http://ThomasTEdwards.com/go (The old Gospel Observer website with bulletins going back to March 4, 1990)
http://ThomasTEdwards.com/audioser.html (audio sermons)

The Gospel Observer

January 24, 2016 / Tom Edwards

Contents:

1) Parallel Offerings (Jim Robson)
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Genesis22_2

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Parallel Offerings

Jim Robson

In the twelfth chapter of Genesis, God makes some promises to Abraham (whose name was still Abram at this point), including the promise that he would become “a great nation” (verse 2). This is a remarkable promise, since Abraham is seventy-five years old, and as yet has no children since his wife is barren (11:30). Eleven years later, Abraham has a son by his wife’s maid, and names him Ishmael (chapter 16). In 17:19, God reveals to Abraham that Ishmael is not the descendant through whom the promises would be realized, but that Abraham’s wife Sarah would bear him a son, and God would establish His covenant with him. This son, the son of promise, was to be named Isaac. Finally, we find in chapter 21, Isaac is born when Abraham is one hundred years old, and Sarah is ninety. This brings us to chapter 22:

“Now it came to pass after these things, that God tested Abraham, and said to him, ‘Abraham!’ And he said, ‘Here I am.’ And He said, ‘Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah; and offer him there as a burnt offering on one of the mountains of which I will tell you.’ So Abraham rose early in the morning and saddled his donkey, and took two of his young men with him and Isaac his son; and he split wood for the burnt offering, and arose and went to the place of which God had told him. On the third day Abraham raised his eyes and saw the place from a distance. And Abraham said to his young men, ‘Stay here with the donkey, and I and the lad will go up yonder; and we will worship and return to you.’ And Abraham took the wood of the burnt offering and laid it on Isaac his son, and he took in his hand the fire and the knife. So the two of them walked on together” (Genesis 22:1-6).

As you may already know, God did not let Abraham kill his son, but stopped him in the nick of time. Of course, Abraham fully intended to carry out the Lord’s instructions, and so Isaac was as good as dead in his mind up until the moment the angel’s voice restrained his hand. It is a remarkable account of faith, but there are other lessons we can learn from this event.

In II Chronicles chapter 2, King Solomon began making preparations to build a palace for himself, and a temple for God. Chapter 3 opens by telling us where the temple was built, “Then Solomon began to build the house of the Lord in Jerusalem on Mount Moriah” (II Chronicles 3:1). Abraham was instructed to sacrifice Isaac in Moriah, and we find that Mount Moriah is in Jerusalem. This calls to mind another sacrifice which was made in Jerusalem roughly two thousand years later: the sacrifice of Christ.

Remember that, although Abraham’s firstborn son was Ishmael, God referred to Isaac as his only son. This expression emphasizes Isaac’s preeminence; remember that it was Isaac through whom God would bring about His promises to Abraham, and so Isaac the one and only son of promise. Now, consider John 3:16, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life.” Here the same expression is used to express Jesus’ preeminence among God’s children: Jesus is the One through whom God ultimately fulfilled His greatest promises to Abraham and accomplished His plan of salvation for all mankind; and Jesus is the One who most perfectly displayed the image of God in which Adam was created. So, both Jesus and Isaac were preeminent among their respective fathers’ children to such an extent that both are referred to as only sons.

But God had also made a point of the fact that Abraham loved Isaac. Likewise, He made a similar point regarding Jesus at His baptism, “And behold, a voice out of the heavens, saying, “This is My beloved Son, in whom I am well-pleased” (Matthew 3:17). It is no great coincidence that both Abraham and God loved their sons. However, it is interesting that God specifically pointed out this fact in each case. And, since the writers of scripture were generally selective about which details they included in their accounts, it is interesting that both Matthew and Moses included this one. But there is more.

Abraham fully intended to kill his son at God’s command, and so far as he was concerned, Isaac was as good as dead until he got to the mountain and the angel spoke from heaven, which was on the third day from when God had issued the command. Similarly, consider the length of time Jesus was among the dead, “For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was raised on the third day according to the Scriptures” (I Corinthians 15:3,4). So, just as Isaac was as good as dead until the third day, so also Christ was in the grave until the third day from His crucifixion.

Again, remember that Isaac bore the wood for the burnt offering. Likewise, Jesus bore the cross, “They took Jesus therefore, and He went out, bearing His own cross, to the place called the Place of a Skull, which is called in Hebrew, Golgotha” (John 19:17). Therefore, just as Isaac carried the wood upon which he was to be burned, so also Jesus carried the wooden cross upon which He was to be hung.

Further, Abraham carried the fire and the knife; he was to be the one to perform the sacrifice of his only son whom he loved. That being the case, consider that Jesus was delivered up by the predetermined plan and foreknowledge of God (Acts 2:23). Thus, the sacrifice of Christ was ultimately God’s doing, and the men who physically performed the crucifixion were in essence God’s tools. God, knowing their hearts, was able to use their evil inclinations to achieve His purpose. In both sacrifices, then, the father was to execute the sacrifice of the son.

All of these parallels might be relegated to the realm of striking coincidence, except for the consideration that the book of Genesis was written some 1400 years before Jesus was born, and the authors of the various books of the Bible were all selective about the details they recorded. Many details which are ordinarily included in other literary works are generally left out of scripture. That being the case, we need to satisfy the question of how the author of Genesis knew which details to include in his story in order to bring out these parallels: unless he had divine guidance.

To say that the New Testament authors contrived their histories to fit the account in Genesis, does not fit the facts. For example, all four gospel accounts were recorded independently, yet all four describe details of Christ’s sacrifice that correspond to Isaac’s. Also, none of the gospels make any mention of parallels between the two sacrifices, whereas they certainly would have had the details been so contrived. In fact, we need to look at several different books in order to see all the parallels, which shows that the writers of the gospel accounts did not have these parallels in mind when they wrote; otherwise they would have been sure to include all of them and draw them out. Further, none of the gospel accounts even note the connection of the location of the two sacrifices: we need to go to the seemingly unrelated book of II Chronicles to find that both occurred in the same area. So then we are left with the fact that the author of Genesis, who was very selective as to which details he included in the various accounts, somehow managed to include several details of the sacrifice of Isaac which closely parallel the sacrifice of Christ: 1400 years before Jesus was born as a man!

In the New Testament book of Hebrews (which was not written by any of the authors of the gospel accounts), we find that God indeed had Jesus in mind when He told Abraham to sacrifice Isaac, “By faith Abraham, when he was tested, offered up Isaac; and he who had received the promises was offering up his only begotten son; it was he to whom it was said, ‘In Isaac your descendants shall be called.’ He considered that God is able to raise men even from the dead; from which he received him back as a type” (Hebrews 11:17-19).

The word rendered “type” in this passage is the same word often translated “parable”: it refers to a story which is intended to symbolize something else. Jesus often used parables in His teaching in order to help make spiritual concepts more understandable. In this case, God orchestrated an event in Abraham’s life to symbolize what He intended to do with His own Son some two thousand years later: He created a living parable. He then saw to it that this event was recorded in writing, so that we could look back and see that what He accomplished in Christ, He had planned all along. “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!” (Romans 11:33). Amen.

For those who still insist that all of this is nothing more than mere coincidence, there is yet one more fact to consider. The “coincidences” mentioned here are just a drop in the bucket. There are many such parallels in scripture. For now, however, these parallels between Isaac and Jesus will suffice as our first discussion of the evidence which God has provided to show that He did indeed guide the writing of scripture.

— Via Watchman Magazine, February 1998, Volume 1, Number 2
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The Steps That Lead to Eternal Salvation

The Gospel Observer

January 17, 2016 / Tom Edwards

Contents:

1) Job — A Real Humanitarian (Tom Edwards)
2) The Blessings of Forgetting (Robert F. Turner)
3) Why the Conscience? (William V. Beasley)
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Job — A Real Humanitarian

Tom Edwards

Thinking of Job probably first evokes the wonderful example he has long been as a man of great patient endurance when undergoing even the most difficult hardships and sufferings, yet still maintaining his integrity through it all. But there is also more about him that can be said with regard to the godly person that he was, as we shall soon see.

It was to Satan, that “accuser of the brethren” (Rev. 12:10), to whom God had declared Job’s righteousness. Not only did He speak highly of him as being “…a blameless and upright man, fearing God and turning away from evil,” but also as being the most righteous person at that time: “…For there is no one like him on the earth” (Job 1:8). And his outstanding godliness is also implied in Ezekiel 14:13-16.

But just as Satan, that evil foe, had falsely charged Job, even so did Job’s own friends who were certain that all of his tragic loss and adversity was due to sin in which he was guilty. Eliphaz, for example, wrongfully accused Job by saying, “Is not your wickedness great, And your iniquities without end? For you have taken pledges of your brothers without cause, And stripped men naked. To the weary you have given no water to drink, And from the hungry you have withheld bread” (Job 22:5-7). “You have sent widows away empty, And the strength of the orphans has been crushed. Therefore snares surround you, And sudden dread terrifies you” (vv. 9,10).

But isn’t that just the way of a false accuser — to paint a distorted or an untrue picture of someone that portrays the exact opposite? For Job was not guilty of any of these charges that Eliphaz had made against him.

To the contrary, note what kind of person Job really was: “For when the ear heard, it called me blessed, And when the eye saw, it gave witness of me, Because I delivered the poor who cried for help, And the orphan who had no helper. The blessing of the one ready to perish came upon me, And I made the widow’s heart sing for joy. I put on righteousness, and it clothed me; My justice was like a robe and a turban. I was eyes to the blind And feet to the lame. I was a father to the needy, And I investigated the case which I did not know. I broke the jaws of the wicked And snatched the prey from his teeth” (Job 29:11-17).

Yes, as the above passage shows, Job truly was a real humanitarian, bearing the burdens of others! He was concerned for their well- being. He was kind and benevolent toward them in doing what he could to help out. And, perhaps, these are characteristics he possessed that we had not known or have overlooked, but well- worth in now seeing or in seeing again to refresh our minds.

His concern for others is initially seen in that toward his own children, in the very first chapter of the book of Job. For they were often in each other’s homes for days of feasting (v. 4). But when that feasting was over, “…Job would send and consecrate them, rising up early in the morning and offering burnt offerings according to the number of them all; for Job said, ‘Perhaps my sons have sinned and cursed God in their hearts.’ Thus Job did continually” (v. 5).

So in addition to helping others with their physical needs, Job was also continually concerned about the spiritual welfare of his family. He desired each of them to be in a right relationship with God, and sought to do what he could in regard to that as well.

Though we find the book of Job right before the book of Psalms, and many of those Psalms written by David who was born during the Mosaical Period about 1085 B.C., yet Job actually lived during the Patriarchal Age, many centuries prior to the time of David. In the Chronological Bible, the book of Job is placed between Genesis 11 and Genesis 12.

But what I want us to primarily remember from this article is that Job was not only a man of great patient endurance, but also a righteous man who bore the burdens of others and showed kindness toward them. Of course, we would think that for one to be righteous, it would also involve one’s relationship with others in treating and helping them the right way. But it is good to see of these specified means in which Job demonstrated that kind of righteousness in his own life. As we saw earlier, Job helped the poor, the orphan, the widow, the blind, the lame, and he rescued the helpless from the wicked. What a great blessing and comfort he must have been to all of these people, and a good example, influence, and encouragement to those who knew him.

May these thoughts of Job as a true humanitarian, and these specific ways in which he was, be also added to our knowledge of him, if they haven’t been already. And may we, too, be encouraged, influenced, and motivated by his good example in helping others.
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Philippians3_13-14

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The Blessings Of Forgetting

Robert F. Turner

Are you proud of your memory? Are you anxious to show folk how you can recall the little details of long ago? Not me! Maybe I’m seeking justification for my weak mind, but I find reason to be proud of my forgettery. I believe there are blessings in forgetting — and my wife says I am of all men most blessed.

The Preacher said to remember the Creator in youth — before the evil days come — when the clouds return after the rain (Eccl.12:1-2). In good days the clouds appear, it rains, and it is all over. But there comes a day when “the clouds return after the rain.” Our troubles will not depart. And sometimes they stay because we will not let them depart — we recall, and relive them, over and over. It is a wise, and happier man, who knows when and how to forget.

Joseph had been ill-treated by his brothers — sold into slavery. He could have dwelt upon this injustice, growing more and more bitter — and finally have allowed it to wreck his own life and that of his people. But when his first-born, Manasseh, came, Joseph said, “God hath made me forget all my toil, and all my father’s house” (Gen. 41:51).

“Forgiving” contains that sort of forgetting. Jesus said, “If ye forgive not men their trespasses, neither will your Father forgive your trespasses.” When Peter asked how often he should forgive his brother, Jesus gave the indeterminate number, “Until seventy times seven” (Matt. 6:15 18:22). One has not truly forgiven who buries the hatchet, but sets up a marker so that it may be easily exhumed. The facts of the past may remain, as they did for Paul, but the bitterness, and any desire for vengeance we may have felt, must vanish.

Paul said, “…forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus” (Phil. 3:13-f). No one can build a glorious future by wallowing in a sordid past. God forgives — and He calls it “remission” (Acts 2:38) or cancellation. “Their sins and iniquities will I remember no more” (Heb. 10:17). God has a good forgettery when such is in order. Do we propose to know more than He about these matters? Oh ye of little faith!!

Many years ago I knew a couple who were deeply hurt by the indiscretion of one. The man, in the wrong, pled for forgiveness — to no avail. The woman freely acknowledged, “My pride has been wounded — I can not forget.” I fully believe this was a case where a sharp memory was a curse — and a forgettery would have been a blessing.

God has endowed us with the capacity to forget. A hot, dusty, insect-filled, flat-tire, hard-work fishing trip soon boils down to the fun we had catching that bass — the hardship part is forgotten. Wouldn’t life be more fruitful if we would apply our forgettery to personal bitterness, little “digs” and “slights” that begin with pride, and feed on acid rehearsals? Christ died to give us a way to get rid of sin. Must we live trying to find a way to keep it??

— via Plain Talk, Vol. IV, No. 2, Pg. 5, April 1967
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1timothy1_5

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Why the Conscience?

William V. Beasley

For years we have opposed the false standard of those who say, “Just let your conscience be your guide!” We have pointed out that Saul of Tarsus (Paul) “lived before God in all good conscience” (Acts 23:1) while he was “breathing threatening and slaughter against the disciples of the Lord” (Acts 9:1). We read verses like Jer. 10:23 to show that man cannot guide himself. We turn to 2 John 9 and show the word of God is the proper standard for our lives. We do all of these things but to no avail. Men still cry “just let your conscience be your guide.”

Interestingly, letting one’s conscience be one’s guide would in many cases be an improvement. This is true because most men do not live as good as they know to live. They steal, lie, and cheat — even when they ‘know better.’

In fact, even many Christians would be improved if they “just let your Biblically educated conscience be your guide.” They know they should be giving liberally (2 Cor. 9:6), studying more (2 Tim. 2:15), telling others the good news (Mark 16:15; Acts 8:4; 2 Tim. 2:2), joining with the saints every time they assemble (Heb. 10:25), etc. Yes, “just let your conscience be your guide” would be an improvement for many folks.

— Via The Beacon, February 24, 2015
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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 Christ (John 8:24; John 3:18).
3) Repent of sins (Luke 13:5; Acts 17:30).
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; Rom. 6:3,4; Gal. 3:26,27; 1 Pet. 3:21).
6) Continue in the faith; for, if not, salvation can be lost (Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
——————–

Tebeau Street
CHURCH OF CHRIST
1402 Tebeau Street, Waycross, GA 31501
Sunday services: 9:00 AM (Bible class); 10 AM & 5 PM (worship)
Wednesday: 7 PM (Bible class)
evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com
http://ThomasTEdwards.com/go (The old Gospel Observer website with bulletins going back to March 4, 1990)
http://ThomasTEdwards.com/audioser.html (audio sermons)

The Gospel Observer

January 10, 2016 / Tom Edwards

Contents:

1) Jesus — A Man of Sorrows and Acquainted with Grief (Tom Edwards)
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Jesus — A Man of Sorrows and Acquainted with Grief

Tom Edwards

It is in the Messianic chapter of Isaiah 53 where Jesus is described as the above title shows. The verse declares, “He was despised and forsaken of men, A man of sorrows and acquainted with grief; And like one from whom men hide their face He was despised, and we did not esteem Him” (v. 3).

It can also be pointed out, however, that it was not for himself that the Lord was sorrowful, as if in having a pity party. Rather, as the passage goes on to show, “Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted” (v. 4).

Yes, so much the Lord was willing to undergo for us — and even though we could never earn nor deserve His great concern. “But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. All we like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him” (v. 5).

When on trial for His life, following Judas’ betrayal, Jesus did not defend Himself to try to avoid the sentence of death. “He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth” (v. 7). After false charges were made against the Lord, the High Priest said to Him, “…’Do You not answer? What is it that these men are testifying against You?’ But Jesus kept silent…” (Matt. 26:60-63). It was not until the High Priest then adjured the Lord by the living God to tell whether He was the Christ, the Son of God, that Jesus then spoke up, saying, “You have said it yourself; nevertheless I tell you, hereafter you will see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING ON THE CLOUDS OF HEAVEN” (vv. 63,64).

The Lord’s sorrow and grief over others, due to His divine knowledge in knowing where they were heading, can clearly be seen in Luke 19:41-44: “When He approached Jerusalem, He saw the city and wept over it, saying, ‘If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes. For the days will come upon you when your enemies will throw up a barricade against you, and surround you and hem you in on every side, and they will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation.’”

So just as God the Father and the Holy Spirit can be grieved over the sins of man (Gen. 6:6; Isa. 63:10), even so can Jesus the Son of God (Mk. 3:5).

The apostle Paul speaks of the “great sorrow and unceasing grief” that he had in his heart for the lost (Rom. 9:2-4) — and how much more the Lord must have experienced that! Not only had He wept over the city of Jerusalem, as noted above, but Jesus had also greatly longed for their salvation — but they refused. The Lord’s desire to have saved them can also be seen in Luke 13:34: “O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it!” This also corresponds with 2 Peter 3:9, that “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.”

Jesus’ heart truly went out to people. He could sympathize. He was greatly moved by their troubles, by their lost state, and by their helplessness: “Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd. Then He said to His disciples, ‘The harvest is plentiful, but the workers are few. Therefore beseech the Lord of the harvest to send out workers into His harvest’” (Matt. 9:36-38).

Another form of grief that Jesus underwent pertains to those emotions in facing the torturous death on the cross at Calvary, as He acknowledges: “…’My soul is deeply grieved to the point of death…’” (Mark 14:34). Here “deeply grieved,” from the Greek word “perilupos,” is defined as “1) very sad, exceedingly sorrowful 2) overcome with sorrow so much as to cause one’s death” (Thayer). In the setting, Jesus is in the Garden of Gethsemane on the night of His betrayal by Judas. It was a time in which He was “very distressed and troubled” (v. 34), with the Greek word for “distressed” meaning, “to throw into terror…to alarm thoroughly…to be struck with terror”; and “troubled” being not only “to be troubled,” but also “great distress or anguish…” (Thayer). It was also during this time in the garden that Luke says of the Lord, “And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground” (Luke 22:44).

What a terrible ordeal the cross was to face, yet Jesus willingly submitted to it as part of His Father’s will and through which an atonement could be made for every lost soul. As the Lord Himself points out: “For this reason the Father loves Me, because I lay down My life that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father” (Jn. 10:17,18).

We have seen in this article that God the Father, Jesus the Son, and the Holy Spirit can all be grieved over the sins of humanity. Is this not another reason for why we should all become Christians and ever strive to live for the Lord, so that we will not be bringing any grief to the Almighty God? And by serving Him, instead of grief, it will then be quite the opposite that our God will have for us, as seen in these following verses which I have emphasized: “For the LORD takes pleasure in His people; He will beautify the afflicted ones with salvation” (Psa. 149:4) and “honor” those who serve His Son (Jn. 12:26). “The LORD favors those who fear Him…” (Psa. 147:11), and “…the blameless in their walk are His delight” (Prov. 11:20). The righteous are certainly not a grief to God.

Especially in view of all that Jesus was willing to go through for us, including its sorrow and grief, we should be even more motivated to live for Him — and to do so joyfully! For “…He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf” (2 Cor. 5:15). In that sacrifice, Jesus tasted death for everyone, which required His being made “a little lower than the angels” by taking on the body of a man that could be put to death (cf. Heb. 2:9). And in entering this world, born of the virgin, what a great sacrifice that was in itself! “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich” (2 Cor. 8:9). The spiritual wealth obtained through Christ is of far greater value than all the material wealth of the world combined! How humble Jesus was to willingly leave the blissfulness of heaven and the glorious state of His heavenly body in order to come to earth to dwell in human flesh, as a man, yet still retaining His Deity. As Paul writes, “who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men” (Phil. 2:6,7). Jesus was God incarnate (Jn. 1-3, 14). “For in Him all the fullness of Deity dwells in bodily form” (Col. 2:9). While on earth, Jesus declared, “If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him. …He who has seen Me has seen the Father…” (Jn. 14:7,9). Jesus was and is “the radiance” of His Father’s “glory” and “the exact representation” of His Father’s “nature” (Heb. 1:3).

Christ had been “a man of sorrows and acquainted with grief.” But because of His life and sacrificial death, we can have joy and gladness for all eternity by simply accepting God’s plan of salvation and striving for that heavenly goal where all the redeemed will dwell and where there will be no death, no mourning, no crying, nor pain (Rev. 21:4). For “…the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” (Rom. 14:17). And how much more so that will be experienced in the eternal kingdom of heaven itself, which we are now striving for. As Peter exhorts, “Therefore, brethren, be all the more diligent to make certain about His calling and choosing you; for as long as you practice these things, you will never stumble; for in this way the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you” (2 Pet. 1:10,11).

Looking to Jesus and what He went through on our behalf can help us in our striving against sin and keeping on the right track. “For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart” (Heb. 12:3).

Jesus’ becoming “a man of sorrows and acquainted with grief” also indicates the great love that He has for humanity — a love that prompted Him to be willing to undergo great difficulties, sacrifices, and sufferings on our behalf. So we should never doubt His great concern for us. And let us also remember that that which led to our Lord being that “man of sorrows and acquainted with grief,” and having to endure all the suffering in which he did, can be summed up in one word, and that being “sin”; but not because of His own sin — for He had none — but because of the sins of others. All of us — as well as all who had ever been or ever will be — who have transgressed God’s word are each the reason for why Christ had to come to this world and do what He did.

May we, therefore, ever live to never more be a cause of grief or sorrow to the Almighty God who has always loved us more than we can even fully realize, but do see supremely expressed in the giving of His only begotten Son, Jesus Christ, who willingly went to that terrible cross in order to make the great and only atonement that can set man free from the bondage of sin!
——————–

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 Christ (John 8:24; John 3:18).
3) Repent of sins (Luke 13:5; Acts 17:30).
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; Rom. 6:3,4; Gal. 3:26,27; 1 Pet. 3:21).
6) Continue in the faith; for, if not, salvation can be lost (Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
——————–

Tebeau Street
CHURCH OF CHRIST
1402 Tebeau Street, Waycross, GA 31501
Sunday services: 9:00 AM (Bible class); 10 AM & 5 PM (worship)
Wednesday: 7 PM (Bible class)
evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com
http://ThomasTEdwards.com/go (The old Gospel Observer website with bulletins going back to March 4, 1990)
http://ThomasTEdwards.com/audioser.html (audio sermons)

The Gospel Observer

January 3, 2016 / Tom Edwards

Contents:

1) The Days of Our Years (Morris W.R. Bailey)
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Psalm90_12c

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The Days of Our Years

Morris W.R. Bailey

When you read these lines, we will have crossed the threshold of another year. There have been, on the part of some, the usual New Year celebrations. With some it has been a time for making New Year resolutions. With many business firms it will be a time for taking inventory. As the clouds of war loom upon the horizon, and nations are feverishly engaged in an armament race, political leaders view the coming year apprehensively.

To the Christian, confident in the belief that “To them that love God, all things work together for good” (Rom. 8:28), business interests and world tensions will be of minor concern when compared with the great issues of eternity. Nevertheless, we live in a world of time. The skeptic, Herbert Spencer, spoke of the five manifestations of the unknowable as time, force, action, space, and matter. Our plans are made with regard to time, and are governed largely by the clock or the calendar. Solomon said, “For everything there is a season, and a time for every purpose under heaven” (Eccl. 3:1). Recognizing this great truth, we sow seed in the spring and reap the harvest in the autumn. The events of history have been recorded with due regard for time, either B.C. or A.D. In point of duration they are spoken of in terms of days, weeks, months, and years.

Since time occupies such an important place in the warp and woof of life, the fact that we have entered upon another year should be an occasion for sober meditation. We are one year nearer to our eternal destiny than we were this time last year. We have one year less of our allotted span in which to serve God and to prepare for that day when we must give account to God for the way in which we have used the time that He has given us. The year of 1961 now lies behind us and has merged with the eternal past. It cannot be relived. The unkind and the unjust things that we have done cannot be undone. Unkind words that have been said cannot be unsaid. We can only hope and trust that God has graciously forgiven us our trespasses. Opportunities that we have neglected have probably gone forever. We can only hope to make use of other opportunities that will be ours in the coming year.

The year of our Lord 1962 now lies before us. What will it hold for us? Will it be a year of more devoted service to God? Will it be a year of spiritual growth, or will it be a year of backsliding? What will it mean for the church of the Lord? Will it see congregations standing firm for the truth? Or will it see many of them drifting into apostasy? These are questions that only the future can answer. I am reminded here, of the words spoken by Joshua, in the long ago, as he was giving the children of Israel last minute instructions prior to leading them across the river Jordan and into the land of promise. “Ye have not passed this way heretofore” (Joshua 3:4). How much like life! Insofar as the future is concerned we will be traveling an unfamiliar road, for we have not passed this way heretofore. To this we may add that we will not pass this way again, since the door of man’s past is locked the moment he leaves it.

As our thoughts are turned toward the coming year,–its possibilities and its probabilities, it would be well for us to meditate upon a passage of scripture spoken by the Psalmist David and recorded in Psalm 90:10-12: “The days of our years are threescore and ten. Or by reason of strength fourscore years; Yet is their pride but labor and sorrow; For it is soon gone and we fly away. Who knoweth the power of thine anger, and thy wrath according to the fear that is due unto thee? So teach us to number our days, that we may get us a heart of wisdom.”

In these words God teaches us that our lives are very brief. Even if we attain unto our threescore and ten years, or by reason of strength, fourscore years our life has still been comparatively short. Ask anyone who has lived out his allotted span and he will tell how rapidly the years have come and gone.

Even those of us who have reached middle age, realize that each year seems to pass a little more rapidly than the preceding one. And so, in view of the brevity of life, David said, “Teach us to number our days that we may get us a heart of wisdom.” How much we need to heed the admonition of David. Time is a precious commodity and should never be wasted. Benjamin Franklin said, “If time is of all things most precious, then wasting time is the greatest prodigality.” How true! Money that has been lost, may be recovered or replaced; but time that has been wasted is irretrievable. In these days of inflation we budget our money and try to make it stretch as far as possible. How much we need to number our days and crowd into them the utmost in service to God and man, realizing that soon they will be gone forever.

The Bible abounds in expressions that teach us of the brevity and the uncertainty of life. Job said, “My days are swifter than a weaver’s shuttle” (Job 7:6). David said, “As for man, his days are as grass; as a flower of the field he flourisheth” (Psalms 103:15).

Jesus told of a certain rich man whose land brought forth so plentifully that he had no place to store his abundance of goods. Then he thought of a plan. He said, “I will tear down my barns and build bigger ones, and there will I bestow all my grain and my goods. And I will say to my soul, Soul, thou hast much goods laid up these many years, take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night is thy soul required of thee, and these goods that thou hast prepared, whose shall they be?” (Luke 12:16-20).

God called this man a fool. Why? From the divine standpoint there were several reasons for calling him foolish. He was unthankful for his blessings. In fact there is no acknowledgment on his part that God had given him his bountiful harvest. Then too, he left God out of his plans for the future. Further, he had a false sense of values. He seemed to think that his riches would supply everything he needed.

But another, and perhaps his greatest mistake, is seen in his use of the expression, “these many years.” He thought that he had a long-term lease on life. And how mistaken he was! Already death was knocking at his door. God said, “This night shall thy soul be required of thee.” Yet many are making the same mistake today and living as if they expected to be here forever, not heeding the warnings of inspiration and the events of history which teach us that life is so uncertain. The holiday season just past has witnessed the usual number of tragedies. In the air, in flaming buildings, on crowded highways the grim reaper has struck without warning leaving a trail of frustrated plans, broken homes and saddened hearts.

As touching the uncertainty of life, the language of James is very pertinent. “Come now, ye that say, today or tomorrow we will go into this city, and spend a year there, and trade and get gain; whereas ye know not what shall be on the morrow. What is your life? For ye are a vapor that appeareth for a little time, and then vanisheth away. For ye ought to say, If the Lord will, we shall both live and do this or that” (James 4:13-15). We have a cloud of mist as it hangs out in the early morning air, and how quickly it is dispelled by the rising sun. One moment we see it. The next moment it has disappeared from our view. How much like the life of man! So short and so uncertain. One moment he stands before us a conscious being, vibrant with life. But tragedy strikes, and the next moment he lies before us unconscious and locked in the cold embrace of death. On this basis James teaches us a lesson that is sorely needed. He tells us that our plans for the future should be made subordinate and subject to the will of God. Someone has well said, “Man proposes; but God disposes.” This is so true with regard to the uncertainty of life. The best-laid plans are often frustrated by the sudden visitation of death.

The Bible lays considerable emphasis upon making the proper use of and the most use of the time that God has given us. Jesus, himself, set an example along this line. “I must work the works of him that sent me while it is day: the night cometh when no man can work” (John 9:4). Thus Jesus taught that this lifetime is all that we have in which to work for God. Soon will come the dark night of death when we must leave our unfinished tasks to others.

In writing to the Ephesians, Paul said, “Look carefully how ye walk, not as unwise, but as wise, redeeming the time because the days are evil” (Eph. 5:15,16). Thus Paul taught that time is something that must be redeemed. The footnote makes this perhaps even clearer when it says, “Buying up the opportunities.” During our lifetime we will have opportunities to do good. Time can be redeemed only by making use of our opportunities. The Christian who places the proper value on time will never neglect them. Once they are gone they will probably never return.

How much of our time is given to God and to the things that relate to God’s kingdom? Many professed Christians seem to think that an hour or so spent in the worship service of the church on Lord’s Day morning fulfills their obligations. Statistics sometimes reveal things, which are cause for grave concern. Such is true of an article I read some time ago in which the writer gave a breakdown of the average life of seventy years and the amount of time spent in various activities. The facts presented were as follows: Three years spent in education, Eight years spent in amusements. Six years spent at the meal table. Five years spent in transportation. Four years spent in conversation. Fourteen years spent in work. Three years spent in reading. Twenty-four years spent in sleeping. Three years spent in sickness. The reader will be reminded that the above figures only represent an average.

But the disturbing aspect of the matter is that the article further pointed out that if one spends an hour in church service each week, in a lifetime of seventy years it will amount to about five months. Think of it! Sixty-nine years and seven months of our life spent in temporal pursuits. Five months of our life given to God. Yet many Christians think that their only obligation is to be present at the worship service on Lord’s Day morning. What shall be said for those who attend only casually?

1961 is now past. 1962 lies ahead. We cannot change the past. We can only hope to make the best use of future opportunities. Lord, teach us to number our days. To those who wish to make 1962 a better year, we commend the words of the apostle Peter, found in 1 Peter 3:10,11: “For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew evil, and do good; let him seek peace and ensue it.”

– Via Truth Magazine, VI: 4, pp. 1, 8-9, January 1962

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Editors note: Though the above article was written 54 years ago, it still has much relevance for today, as we begin our new year.
——————–

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 Christ (John 8:24; John 3:18).
3) Repent of sins (Luke 13:5; Acts 17:30).
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; Rom. 6:3,4; Gal. 3:26,27; 1 Pet. 3:21).
6) Continue in the faith; for, if not, salvation can be lost (Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
——————–

Tebeau Street
CHURCH OF CHRIST
1402 Tebeau Street, Waycross, GA 31501
Sunday services: 9:00 AM (Bible class); 10 AM & 5 PM (worship)
Wednesday: 7 PM (Bible class)
evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com
http://ThomasTEdwards.com/go (The old Gospel Observer website with bulletins going back to March 4, 1990)
http://ThomasTEdwards.com/audioser.html (audio sermons)

The Gospel Observer

December 27, 2015 / Tom Edwards

Contents:

1) Grand Themes in Scripture: Hope (Stan Cox)
2) Wake-Up Calls: Who Needs Them? (John Thompson)
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Grand Themes in Scripture

Hope

Stan Cox

Hope is listed by the apostle Paul in 1 Corinthians 13:13 as one of three things which “abide.” “And now abide faith, hope, love, these three; but the greatest of these is love.”

Because of the great sacrifice of our Lord on the cross at Calvary, mankind will always have hope. Until the world ends, hope will continue. But, the concept of the Christians hope is one that may be unfamiliar to many.

It is important first to define what is meant by the term. Hope is defined by Webster’s in the following way:

to cherish a desire with expectation of fulfillment.

Or, as a synonym for trust:

To long for with expectation of obtainment.

This definition is an accurate explanation of the Biblical term as well. The Greek word elpis, is defined by W.E. Vine as, “favourable and confident expectation,” and states that the term has to do with “the unseen and future” (Vol. 2, pg. 232).

While the term is loosely used in our day, often referring to an idle dream rather than an actual expectation, it is important to note its scriptural use, and subsequent impact upon the Christian.

When the scriptures speak of hope, it is not an idle speculation concerning what might happen in the future. It is not a “pie-in-the-sky” gamble, with little chance of realization. Rather, it is founded in the promise of God, and the sacrifice of Jesus Christ. As we hope in the promises of God, we truly can expect to achieve the end He has reserved for us.

The reason for the sure and enduring nature of our hope is its foundation. Note Paul’s words, “To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory” (Colossians 1:27).

We use the term in this sense from time to time, in the same way Luke used it in Acts 16:19, when he wrote about the slave owner’s loss of profitability because of Paul’s exorcism of the spirit-possessed girl. “But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities.” The girl was the basis of their hope of profit. Without her ability to tell fortunes, their hope was gone.

In the same way, Jesus Christ is the basis of our hope. Without his sacrifice on the cross, and his subsequent resurrection from the dead, we would be without hope. Paul wrote, “And if Christ is not risen, your faith is futile; you are still in your sins! Then also those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men the most pitiable” (1 Corinthians 15:17-19). Fortunately, Christ was resurrected, “But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead” (1 Corinthians 15:20-21).

Because of what Christ has accomplished for us, as the children of God we can reasonably expect to obtain a heavenly reward at the judgment. “Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time” (1 Peter 1:3-5).

The nature of the hope is sure because it is God who reserves it for us. Because of God’s faithfulness, we can know that what He promised we will receive.

The object we hope for is of inestimable value, “an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven” for each of us. It is this hope which motivates us each day as we live for Jesus. We fix our eyes on eternity, and we steadfastly strive toward that goal. As Paul said, “Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus” (Philippians 3:13-14).

— Via Watchman Magazine, April 2004, Volume VII, Number 2
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The Death, Burial, and Resurrection of Jesus Christ

“And though they found no ground for putting Him to death, they asked Pilate that He be executed. And when they had carried out all that was written concerning Him, they took Him down from the cross and laid Him in a tomb. But God raised Him from the dead; and for many days He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people” (Acts 13:28-31, NASB).
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Wake-Up Calls: Who Needs Them?

John Thompson

I recently read of an older Christian whose much younger close relative died suddenly in her sleep. The gentleman had fallen away many years ago, but he viewed this tragic incident as his “wake-up call.” He heeded that call and was restored to a right relationship with his Lord. How wonderful that he came to his senses, but how not so wonderful that it took the untimely loss of a loved one to give him the prod.

Wake-up calls can be found in all sorts of events and happenings. All it takes is a split second of time, a blink of an eye, a turn of the head, a glance away and then back for some life-altering event to take place. Terrible accidents, natural disasters, the evil that men do to others, even extraordinary kindnesses: all have the potential to be wake-up calls. However, all too frequently, that potential goes unrealized.

The Bible is full of stories of individuals and even various groups, both small and large, of people who received wake-up calls and how they responded is highly instructive for us today. We will find out, I believe, that the people of the Bible responded in the same ways that people respond today. It really boils down to the fact that some will respond favorably and the majority will respond negatively.

Cain’s wake-up call came when God asked him, “Why are you angry?” God reminded Cain that if he did well he, too, would be accepted (Genesis 4:6- 7). God set the alarm bells ringing but Cain not only reached out and shut the alarm off, he also became even angrier and slew his brother, Abel.

Sometime after the church was established, Stephen found himself disputing in a synagogue regarding Jesus. He was brought before the council where he proceeded to tell them the truth regarding their rejection of Jesus; this was their wake-up call, a golden opportunity for them to accept Jesus as the promised Messiah, but, instead, they became enraged and stoned Stephen to death. There have always been those who will react violently when truth is put before them. They would never think to smash their alarm clock against a wall when it rang to awaken them, but they will try to “smash” the one who would awaken them spiritually.

Many others in the Bible reacted less violently, but chose not to be awakened nonetheless. Some are like the sleeper who, by force of sheer habit reaches out for the alarm without conscious thought, turns it off, and within seconds reenters deep sleep. Perhaps the young man, in Matthew 19, is an example. Jesus told him the one thing he lacked was proper perspective on his worldly possessions. He went away sorrowful. So many others depend heavily upon the snooze button that allows them to keep delaying what they do not want to do, which is to awaken. Felix, in Acts 24:25, was like that. “And as he (Paul) reasoned about righteousness, self-control, and the coming judgment, Felix was alarmed and said, ‘Go away for the present. When I get an opportunity I will summon you.’” Felix simply hit the snooze button once again.

I could keep on citing additional examples from the Bible, but those offered will suffice to make the point that if you are not in a right relationship with God, you need a wake-up call. Throughout each day God provides multiple wake-up calls, no doubt hoping that each one will be the one that finally clicks. If an individual needs to make changes, how severe of a wake-up call is needed? Why does it so often seem to require some tragedy to bring one to his senses? The prodigal son of Luke 15 who did not come to his senses until he had wasted his inheritance and faced starvation comes to mind here. Peter, who failed to acknowledge his betrayal of Jesus until the rooster crowed, also fits the pattern.

If you have not yet obeyed the gospel plan of salvation what is the wake-up call that would move you to do so? And should you experience such a wake-up call would the alarm bells ring sufficiently loud to awaken you, or would you, arouse enough to shut off the alarm or just continue hitting the snooze button? If you are a baptized believer, how severe of a tragedy would it take to awaken you and bring you back into the fold? Consider your answer well.

— Via University Heights Messenger, December 20, 2015
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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 Christ (John 8:24; John 3:18).
3) Repent of sins (Luke 13:5; Acts 17:30).
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; Rom. 6:3,4; Gal. 3:26,27; 1 Pet. 3:21).
6) Continue in the faith; for, if not, salvation can be lost (Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
——————–

Tebeau Street
CHURCH OF CHRIST
1402 Tebeau Street, Waycross, GA 31501
Sunday services: 9:00 AM (Bible class); 10 AM & 5 PM (worship)
Wednesday: 7 PM (Bible class)
evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com
http://ThomasTEdwards.com/go (Older version of Gospel Observer website, but going back to March 4, 1990)
http://ThomasTEdwards.com/audioser.html (audio sermons)

The Gospel Observer

December 20, 2015 / Tom Edwards

Contents:

1) How to Avoid Spiritual Failure (Paul Earnhart)
2) Speaking Truth ‘With Grace, Seasoned With Salt’ (Al Diestelkamp)
——————–

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How to Avoid Spiritual Failure

by Paul Earnhart

In his final hours in Rome, awaiting an inevitable execution, a very lonely apostle Paul suffered some additional heartbreak. “Demas,” he wrote, “hath forsaken me, having loved this present world” (2 Timothy 4:10). We are left to speculate as to the particulars — what dread, fears or powerful allurements led this faithful friend and co-worker to abandon the kingdom of God and to forsake his burdened brother. It was not as though he had fled the field at the first approach of trouble. During Paul’s first imprisonment in Rome Demas had evidently been a steadfast companion (Philemon 24; Colossians 4:14). Now, unexpectedly, this heart-mauling betrayal and desertion. Only those who have had a trusted companion in Christ — one who has proven himself in many a crisis — to suddenly turn from God and run for the world can understand. It can numb the spirit.

What is it that can cause one who has invested so much in the kingdom to suddenly abandon everything? Some fade early because they have little understanding of the calling of God and even less commitment. The first approach of temptation and hardship devastates them (Luke 8:13). Others seem to have a deep commitment to righteousness but not an absolute one. Their price for betrayal is high but they have one nonetheless, and when it gets high enough they run. The wealthy young ruler who came to Jesus was like that. He was willing to give up a lot, but not everything (Matthew 19:16-23).

Paul said that Demas “loved this present world.” The “world” is many things. John describes it as a way of thinking where lust, materialism and pride abound (1 John 2:15-16). What was it that got to the faithful Demas? Was it fear of death or imprisonment? Or was it something more subtle like a nostalgic longing for the old easy ways free of constant unabating warfare? We are not told which one of these undid Demas but one of them found its mark.

Breaking points can come to us too if we are not very careful. A deep hurt we cannot find it in ourselves to forgive. A disappointing marriage. Failures with our children. Lost health or prosperity. Anything we had never imagined happening to us. And often it’s just plain prideful stubbornness. At any rate, don’t ever say you’d never do what others have done. You’ve never been all the places you could be. Peter learned a valuable lesson about that (Matthew 26:31-35). It is far better that we know our own weaknesses and watch and pray that we enter not into temptation (Matthew 26:41). Satan loves an arrogant and self-confident man.

Another lesson to be learned from the failure of others is that those who at last go back, at first look back. Departures of apparent suddenness are really the end of a process. Our Lord warned that those who put their hand to the kingdom plow and look back longingly at the world are not fit for the kingdom of God (Luke 9:62). The disciples who go back are those who first begin to cultivate again the values of the world and like the Israelites in the wilderness grow nostalgic amidst their trials for the fleshpots of Egypt. They forget, of course, the galling bondage that accompanies the life of sin. These are the ones who gradually cease to meditate upon God’s word (Psalm 1:1-2), then become prayerless (James 4:1-2) as God and Christ seem far away. First men cease to study, then to pray, and, finally, to care. Sometimes this all begins as a casual flirtation, a few little compromises dismissed as harmless. Too much time with worldly companions (1 Corinthians 15:33), too much interest in a job (1 Timothy 6:9-10), too much concern with being accepted and making our mark in the world (1 Peter 5:5). Finally, it becomes a passionate love affair that makes us heedless of the injury we do to our Savior, ourselves and others.

Satan is the master of the “short step” method. Slow change is more effective in producing spiritual collapse than sudden departure. The danger of alerting the victim to what is happening is eliminated. We can be hardened by the deceitfulness of sin (Hebrews 3:12-13). Warning flags need to start flying the moment we feel the slightest ebb in commitment. Beware the spiritual slow leak. The unfailing answer to this kind of spiritual failure is the daily discipline of an uncompromising dedication which admits of no exceptions and makes quick and humble redress for every transgression. Burn all your bridges and press on to the heavenly mark (Philippians 3:7-14). And if, in spite of everything, you happen to stumble badly, don’t let despair destroy you. Remember that everyone who has faltered has not ultimately fallen. We can all thank God for that. John Mark’s disgraceful desertion in Pamphylia (Acts 13:13) was not the end of him because he didn’t allow it to be. Paul sent for him during his last hours (2 Timothy 4:11) and the Holy Spirit chose him to record the gospel story. We don’t have to be like Demas. In the mercy of God we have the privilege of being like John Mark or Peter, and, yes, even Paul.

— Via Christianity Magazine, February 1984
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Speaking Truth ‘With Grace, Seasoned With Salt’

by Al Diestelkamp

Most of us can testify that there are certain foods that are not very palatable without adding some salt. Even the scriptures quote Job’s rhetorical questions, “Can flavorless food be eaten without salt? Or is there any taste in the white of an egg?” (Job 6:6).

The Holy Spirit guided the apostle Paul to use our knowledge of this to illustrate the need to use wisdom, gentleness, and tact in our conversations: “Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one” (Col. 4:5-6).

While Paul’s primary focus in this text is on our conversations with “those who are outside,” I doubt that anything less would be expected when speaking with brethren. In fact, he makes this clear in another epistle, urging Christians to “keep the unity in the bond of peace” (Eph. 4:3) by “speaking the truth in love” (Eph. 4:15). The wisdom of Solomon testifies that “The words of a wise man’s mouth are gracious” (Eccl. 10:12), and “A soft answer turns away wrath, but a harsh word stirs up anger” (Prov. 15:1).

There are some foods that I hate, and no amount of salt is going to change my mind about it. Similarly, most of the world does not love truth. Jesus declared Himself to be “the truth” (Jn. 14:6) and, as such, “the light of the world” (Jn. 9:5). But He warned that men “loved darkness rather than light” (Jn. 3:19). Our task is to try to change people’s “taste” from “darkness” to “light.” In doing this our speech must “always be with grace, seasoned with salt,” all the while realizing that gentleness and tact will not make truth palatable to those who love darkness.

Unfortunately, even some whom we may call “brethren” don’t care much for truth. Paul wrote of an approaching apostasy causing people to “perish, because they did not receive the love of the truth, that they might be saved” (2 Thess. 2:10). They who did not receive the love of the truth had actually refused the truth in exchange for a lie so they could have “pleasure in unrighteousness” (2 Thess. 2:12).

To love the truth is to regard it, which does not always equate with liking it. Truth is not always likeable. Truth sometimes hurts. It sometimes saddens. It may disappoint or discourage. But even so, it is still to be loved.

Along with truth comes responsibility, and love of the truth demands change. If while trying to reach a destination, I find that I have been misguided as to the route I must take, or I have mistakenly taken a wrong turn, learning the truth may be unpleasant; but it benefits me if I regard it. In spiritual terms, this is called repentance. There’s no virtue in being unyielding.

Too Much Salt

Dieticians often warn about the dangers of the overuse of salt. Regardless of the health risks, we know that too much salt defeats the purpose of making food palatable. In our pluralistic society which has taken political correctness to the extreme, there is the danger of our speech becoming so gentle and tactful that the power of truth is missed altogether. We do people no favor by altering truth in an effort to avoid hurt feelings and also risk causing genuine truth-seekers to gag at our lack of conviction. We can “contend earnestly for the faith” (Jude 3) without being contentious, by speaking the truth in love and using speech with grace, seasoned with salt.

— Via Think on These Things, July-August-September, 2015, Volume 46, Number 3
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“Now faith is the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1, NASB).
——————–

The Steps That Lead to Eternal Salvation

1) Hear the gospel, for that is how faith comes (Rom. 10:17; John 20:30,31).
2) Believe in the deity of Christ (John 8:24; John 3:18).
3) Repent of sins (Luke 13:5; Acts 17:30).
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; Rom. 6:3,4; Gal. 3:26,27; 1 Pet. 3:21).
6) Continue in the faith; for, if not, salvation can be lost (Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
——————–

Tebeau Street
CHURCH OF CHRIST
1402 Tebeau Street, Waycross, GA 31501
Sunday services: 9:00 AM (Bible class); 10 AM & 5 PM (worship)
Wednesday: 7 PM (Bible class)
evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com
http://ThomasTEdwards.com/go (old Gospel Observer website, but with bulletins going back to March 4, 1990)
http://ThomasTEdwards.com/audioser.html (audio sermons)

The Gospel Observer

December 13, 2015 / Tom Edwards

Contents:

1) “We Beheld His Glory” (David McClister)
2) Return to the Lord (Warren E. Berkeley)
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“We Beheld His Glory”

by David McClister

God’s presence is an indescribable glory. In Biblical scenes where God appeared to men, the word “glory” usually pops up in the Biblical text. When Israel complained about food, Moses told them “in the morning you will see the glory of the Lord,” which is exactly what happened: “they looked toward the wilderness, and behold, the glory of the Lord appeared in the cloud” (Exod 16.7 and 10). One of the best descriptions of it comes in Exodus 24, where Moses described what he saw on Mt. Sinai: “The glory of the Lord rested on Mount Sinai, and the cloud covered it for six days; and on the seventh day He called to Moses from the midst of the cloud. And to the eyes of the sons of Israel the appearance of the glory of the Lord was like a consuming fire on the mountain top” (vv 16-17). While the word “glory” does not appear in the story of the burning bush (Exod 3), it is clear that Moses had seen the same thing there.

Perhaps the closest anyone came to seeing God in his glory in the Old Testament was Moses. You remember the famous scene: after Moses had been near God on Mt. Sinai, Moses asked to see God’s glory. God replied: “‘You cannot see My face, for no man can see Me and live!’ Then the Lord said, ‘Behold, there is a place by Me, and you shall stand there on the rock; and it will come about, while My glory is passing by, that I will put you in the cleft of the rock and cover you with My hand until I have passed by. Then I will take My hand away and you shall see My back, but My face shall not be seen’” (Exod 33.20- 23). In a similar scene, when Solomon’s temple was finished and dedicated, the Bible reports that “the priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of God” (2 Chron 5.14). God’s glory was a fearful and overpowering thing, and yet it was also strangely attractive.

As impressive as those experiences must have been, none of these people saw anything near the fullness of God’s glory. But God spoke of the day when his people would see his glory in an unprecedented way. The prophet Haggai said “The latter glory of this house will be greater than the former” (2.9). Isaiah predicted that the wilderness (a metaphor for God’s people in this context) “will blossom profusely and rejoice with rejoicing and shout of joy. The glory of Lebanon will be given to it, the majesty of Carmel and Sharon. They will see the glory of the Lord, the majesty of our God” (35.2).

When we come to the New Testament, John plainly tells us “the Word became flesh and dwelt among us, and we saw His glory, glory as of the only begotten from the Father” (John 1.14). The apostle Paul, using language borrowed from the Biblical creation account, said a similar thing about Jesus in 2 Corinthians 4.6: “For God, who said, ‘Light shall shine out of darkness,’ is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.”

Just exactly what about Jesus was so glorious? His words? His actions? Was John referring to what he saw at Jesus’ transfiguration? The answer lies in the statements of Jesus himself. As the time for His death drew near, he said “The hour has come for the Son of Man to be glorified. Truly, truly I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” Clearly, Jesus was speaking about his death. In John 13.31, on the way to Gethsemane where he would be taken into custody by his enemies, he said “Now is the Son of Man glorified, and God is glorified in him.” Furthermore, Jesus said “if I am lifted up from the earth, I will draw all men to myself” (John 12.32). The “lifting up” of which Jesus there spoke was not his ascension to heaven, but his being lifted up on the cross. Like the burning bush of Exodus 3, Jesus’ death would be a spectacle full of the glory of God that would attract people to it.

So what was the glory of God that was so visible in Jesus? What was so glorious about his death? It was God’s love, which was fully displayed in the death of Jesus on the cross. Jesus died because of God’s love for us (John 3.16). That great display of God’s love, mercy, and grace is designed to touch our hearts and draw us to God. It fulfills God’s words in Jeremiah 31.3: “I have loved you with an everlasting love; therefore I have drawn you with lovingkindness.” Like Moses at the burning bush, when we see the outpouring of God’s love on the cross of Jesus, it is supposed to get our attention and make us want to go near and understand it more perfectly. The gospel story is the story of how God loves us and sent Jesus to die for us. This is why Paul calls it “the glorious gospel” (1 Tim 1.11; see also 2 Cor 4.4).

When John says, therefore, that “we saw his glory,” John meant that he had seen, above all, the death of Jesus and had come to understand that it was a proclamation of God’s great love. The death of Jesus, announced in the gospel, was the fulfillment of Isaiah’s prediction that people would see the glory of the Lord. John also added that the glory he saw in the death of Jesus was “full of grace and truth.” This is exactly what God tried to convey to Moses. You remember that scene where Moses asked to see the glory of God? This was God’s first response to that request: “I Myself will make all My goodness pass before you, and will proclaim the name of the Lord before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion” (Exod 33.19). In other words, God was saying to Moses, “The most glorious thing about me is my love, mercy, grace, goodness, and compassion.” And that is what was on full display in the cross of Jesus.

— Via Focus Online, November 23, 2015
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Return to the Lord

by Warren E. Berkeley

Built in to the message of the prophets was the appeal to repent. These men were sent by God to expose sin and urge the guilty to repent. Often the appeal was framed as a challenge to return to the Lord (Isaiah 6:10; Jeremiah 3:1; Malachi 3:7). For instance, Joel’s appeal to Judah was for the people to repent of their sins. “So rend your heart,” and “return to the Lord your God” (Joel 2:13). Through the distribution of His judgments (locusts, drought, desolation), God intended to admonish His people to come out of their sin and back to Him. It was His loving purpose to prompt a change in their direction. The essential definition of repentance has not changed through the dispensations. We can, therefore, use Joel’s statement as the basis for our understanding of returning to the Lord. And this study can find application for those who have been baptized but have left their God.

Repentance is a change in direction. The simple word “turn” shows that to be so. Those guilty of sin (before or after baptism) need to turn; a change of direction is needed. If you’ve been letting the world influence your thinking, your speech, your conduct, your dress or attitude, you need to change your direction. If you’ve abandoned the assembly, harbored ill-will in your heart, accepted false teaching, helped false teaching advance, participated in party strife or refused to grow, God seeks a change in your direction. Repentance is a change in your direction, turning from your sin to the Lord (1 Thessalonians 1:9-10).

Repentance occurs in the heart. Observe in verse 12 of Joel 2, “with all your heart.” Everything we do before God ought to be done with a whole heart. Repentance, to be complete and genuine, must come from a whole heart: a heart of reverence for God, love for God; a heart influenced by the cross of Christ. Repentance should be the product of a heart of mature responsibility toward everything that is holy and right. The conviction of sin from the Word should be let in, so that repentance finds its true and good expression.

Repentance is not just a ritual. “So rend your heart, and not your garments….” It was customary among the Jews to express their emotions in very public, visible ways. To this day in middle eastern cultures, when a family member dies, there may be public weeping and wailing; throwing dust in the air; beating the breast and the rendering of garments. The problem to be noted here is, the emotion must not be ritualized and confused with true repentance. The fact that someone may cry in public or come down an aisle doesn’t assure wholehearted repentance. Repentance is a personal decision to leave sin behind and come to God. It is a decision of heart, productive of good fruit. It may be accompanied by some open expression, but the essence of the matter lies in the heart and the results in life.

Repentance is made possible by a gracious God. “Return to the Lord your God, for He is gracious and compassionate, slow to anger and abounding in love….” If you are alive to hear the Word, be convicted and repent, thank God that you have such a blessed opportunity. Thank Him for the precious blood of Christ. “The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.” If you are alive today, you can repent. Thank God for the time He has given you to return to Him, but don’t presume upon His grace and providence. “He relents from doing harm,” but the day of the Lord will come as a thief in the night. Repent while there is time.

If you are reading this as one convicted of your sin, now is the time to repent. If you just plan to repent someday, that isn’t good enough. Ask God to relent, turn from your sin and enjoy peace with Him through the Lord Jesus Christ.

— Via The Beacon, February 18, 2014
——————–

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 Christ (John 8:24; John 3:18).
3) Repent of sins (Luke 13:5; Acts 17:30).
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; Rom. 6:3,4; Gal. 3:26,27; 1 Pet. 3:21)
6) Continue in the faith; for, if not, salvation can be lost (Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
——————–

Tebeau Street
CHURCH OF CHRIST
1402 Tebeau Street, Waycross, GA 31501
Sunday services: 9:00 AM (Bible class); 10 AM & 5 PM (worship)
Wednesday: 7 PM (Bible class)
evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com
http://ThomasTEdwards.com/go (older version of Gospel Observer website, but with bulletins going back to March 4, 1990)
http://ThomasTEdwards.com/audioser.html (audio sermons)

The Gospel Observer

December 6, 2015 / Tom Edwards

Contents:

1) Simon the Sorcerer (W. Curtis Porter)
——————–
acts 8_13b

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Simon the Sorcerer

by W. Curtis Porter

A number of “Simons” are mentioned in the New Testament. There was Simon, whose surname was Peter, also called Cephas, who was one of the twelve apostles of the Lord. In the list of apostles there is also Simon the Canaanite, or Simon the Zealot, as he is also called. There was also Simon, a man of Cyrene, who was compelled to bear the cross of Jesus on the way to Calvary. But the Simon of this lesson is Simon the sorcerer, whose brief history is given to us in the eighth chapter of the Acts of the Apostles.

This man was in Samaria at the time Philip went there to “preach Christ unto them.” In fact, he had been there for a long time before Philip went. His work of deception is described for us in Acts 8:9-11. This record tells us this: “But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: to whom they all gave heed, from the least to the greatest, saying, this man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries.” Thus we are told that Simon was engaged in the use of sorcery. Sorcery means the use of magic, necromancy, witchcraft, soothsaying, fortune-telling, sleight-of-hand tricks, and other such things. The use of any of these often baffles the minds of men. Whatever form of sorcery Simon engaged in — whether simply sleight-of-hand tricks, some other form of magical arts, the claim to foretell the future by the aid of divine power, or simply fortune-telling, he had succeeded in deceiving the people. He had been “giving out that himself was some great one” and had “bewitched the people” to such an extent that they had great regard for him and had concluded that “This man is the great power of God.” But it was all deception. He was not aided by divine power at all and was simply practicing “fakery” as a means of livelihood, as many others are doing today.

But Philip went to that city to preach Christ to lost men and women. In connection with his preaching he actually wrought miracles by the power that God had given him. He cast unclean spirits “out of many that were possessed with them: and many taken with palsies, and that were lame, were healed” (v. 7). There were no tricks, schemes, artifice or deception about this. The people could see the difference between the tricks of Simon and the miracles of Philip. Consequently, they “gave heed unto those things which Philip spake, hearing and seeing the miracles which he did” (v. 6). As a result, “There was great joy in that city” (v. 8). Furthermore, Luke tells us in verse 12: “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.” Not only were the Samaritans thus converted, Simon the sorcerer was converted too. The inspired historian informs us in verse 13: “Then Simon himself believed also and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.” This shows that Simon became a converted man, a child of God. It points out the fact that he obtained the salvation of his soul. Jesus had said in Mark 16:16: “He that believeth and is baptized shall be saved.” The very things that Jesus specified in this great commission upon which he promised to bestow salvation were done by Simon. “He that believeth and is baptized,” said Jesus, “shall be saved.” And Luke says that Simon believed and was baptized. That being true, we can be sure of the fact that Jesus bestowed the salvation as promised.

Many people do not believe that Simon was saved. They say his conversion was not genuine, that it was a sham conversion, and that he never really did what God requires men to do. Well, what do you think about it? Are you going to take what uninspired men say about it or what the book divine says? Modern preachers say he did not believe, that he only pretended to believe; but Luke says, “Simon himself believed also.” Had it been only a pretense, Luke evidently would have revealed the sham involved. But he did not. He actually says that Simon believed. Well, that is enough to save any man, without anything else, according to modern preachers who preach salvation by faith only. But Simon did more than that — he believed and was baptized. If his belief was not genuine, neither was the faith of the Samaritans. The preceding verse tells us that the Samaritans believed, and then Luke says that “Simon believed also.” Note that word “also.” It means that Simon did what the others did — they believed; he believed also. So whatever the Samaritans did, Simon did; if their faith was genuine, his was genuine too. Therefore, he did become a child of God, for he did what Jesus said men must do to be saved.

But following that obedience to the will of God Simon committed sin. His sin is revealed to us in verses 18 and 19 of this chapter, the eighth chapter of Acts. I trust you will read it with me. Here is the way the passage reads: “And when Simon saw that through laying on of the apostles hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.” Incidentally, this shows us how miraculous gifts were bestowed on men. It was not through the “laying on of the disciples’ hands.” That is the way modern-day-healers would have it. But it was “through laying on of the apostles’ hands.” Just any disciple could not lay hands on others and give them the power to work miracles. No one could do that but the apostles. That explains why the apostles Peter and John were sent from Jerusalem to Samaria. Philip, the evangelist, was already there, and he had been able to work many miracles; but he could not lay hands on others and give them the Holy Spirit. He was not an apostle. So two of the apostles came from Jerusalem to lay hands on the Samaritans and give them such power. Hence, when the last apostle died and the last man died on whom they had laid hands, the gift of miracles must have ceased. No man lives today who ever had the hands of an apostle laid on him; consequently, no man lives today who has the miraculous power of the Holy Spirit. But Simon wanted that power and offered to buy it from the apostles with money. This also shows that such power did not belong to all disciples, for if it did, he would have had it already; and there would have been no occasion for him to try to buy it with money. But he did not have such power. None did except the apostles. So he tried to purchase it; but in doing so, he sinned.

In referring to this sin Peter said in verse 21: “Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.” And at verse 25 he said: “For I perceive that thou are in the gall of bitterness and in the bond of iniquity.” This statement does not read as I have heard men quote it. Preachers sometimes quote it like this: “I perceive that thou are yet in the gall of bitterness and still in the bond of iniquity.” It is quoted this way for the purpose of proving that Simon was never really converted, that it was all a matter of pretense, and he had never been freed from his former sins. This would, of course, set aside any possibility of his being a case of apostasy. It would prove that he did not fall from grace. And all of that would be true, of course, if the passage said: “Thou are yet in the gall of bitterness” or “Thou are still in the gall of bitterness” or “Thou are still in the bond of iniquity.” Surely that would prove that his old sins were still clinging to him. But it just so happens that the words “yet” and “still” are not in the passage. Had you ever noticed that? Look at it again in verse 23. Does it say, “Thou are yet in the gall of bitterness”? The word “yet” isn’t there, is it? But “Thou art in the gall of bitterness.” Does it say, “Thou art still in the bond of iniquity”? The word “still” is not there, is it? But “Thou art in the bond of iniquity.” So Peter tells him what his condition is now — not that he had never been made free from sin. We have already found that he had, for he did what Jesus said men must do to be saved.

Besides this, when Peter told him what to do to get forgiveness, he made a statement that proves that only one sin was charged against him. Let us read it in verse 22: “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.” Notice that “this thy wickedness.” The word “this” is a singular demonstrative pronoun. He was not told to repent of all the wickedness of his past life, but only of “this wickedness.” His former wickedness had already been forgiven him upon his obedience to the word of God. But here is a sin he committed since, and this wickedness is charged against him. And he was told to repent and pray “that the thought of thine heart may be forgiven thee.” The passage does not even say “that the thoughts of thine heart may be forgiven,” but it says “thought” — just one. The only wicked thought charged against him was the thought that the gift of God could be purchased with money. So the whole story proves that Simon became a child of God, then sinned, or fell from the grace, or favor, of God and had to meet certain conditions to have this sin forgiven.

In the story of Simon, we have, therefore, what we may call the second law of pardon. It is the law of pardon to the erring child of God. People have often said that if baptism is for the remission of sins, then every time a child of God sins he would have to be baptized again. That might be true if baptism was required of a child of God. But when Peter commanded men to “be baptized for the remission of sins” in Acts 2:38, he was talking to alien sinners, not to children of God. The commandment of baptism belongs to the law of pardon to the alien sinner. But to the child of God who sins, God has given a different law that does not include baptism. That law is shown in this story. Let us read it again: “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (v. 22). So the law of pardon to an erring child of God involves repentance and prayer to God. And, of course, as other references clearly state, by a confession of such faults. When the child of God sins he is not to “repent and be baptized,” as alien sinners are required to do, but he must “repent and pray God” for forgiveness.

Denominational preachers have inaugurated the mourners’ bench system of getting religion and have required alien sinners to “pray through to salvation.” I have often called upon such preachers to give the passage in God’s book in which God ever commanded alien sinners to pray for forgiveness. In response to that call I have had them produce Acts 8:22. But this text has no reference to alien sinners. The language here is spoken to a man who had already obeyed the gospel of Christ. He had already received the forgiveness of his alien sins. He was not an alien sinner, but an erring child of God. You can’t take the language addressed to him and apply it to an alien sinner without wresting the Scriptures. There is no passage in which God requires alien sinners to pray through to salvation. But in Acts 22:16 we have the case of an alien sinner, Saul of Tarsus, who was seeking to be saved. He was engaged in prayer when Ananias, sent by the Lord, came to him to tell him what to do. If prayer is the plan for an alien sinner, Ananias should have told him to pray on. But he did not do so. He stopped the prayer by saying: “And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” This alien sinner was down praying, but the man of God told him to tarry no longer in prayer, to arise, (to get up), and to be baptized that his sins be washed away. Alien sinners are told to “repent and be baptized for the remission of sins (Acts 2:38), but they are never told to “repent and pray God for forgiveness.” Children of God who sin are told to “repent and pray God” that their sins might be forgiven (Acts 8:22), but they are never told to “repent and be baptized for the remission of sins.” Let us, therefore, not wrest the Scriptures by applying to aliens or to Christians those things that have no reference to them.

— Via Bible Banner — October, 1942
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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 Christ (John 8:24; John 3:18).
3) Repent of sins (Luke 13:5; Acts 17:30).
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; Rom. 6:3,4; Gal. 3:26,27; 1 Pet. 3:21)
6) Continue in the faith; for, if not, salvation can be lost (Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
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The Steps That Lead to Eternal Salvation

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Simon the Sorcerer

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