The articles on this page are designed to provide expository explanations of various passages in the Bible to help in gaining a better understanding of what the scriptures actually say.  They are arranged in the order that the passages appear in the Bible.  If you have any questions or comments, you can contact us by e-mail at: defender@defenderoftruth.com.

THE EXAMPLE OF ABEL

(Genesis 4:1-10)

by Wayne S. Walker

There are several Old Testament characters about whom we know a great deal, such as Abraham, Moses, and David. There are others about whom we know very little, sometimes not even their names, such as Lot's wife, the butler and baker in Egypt, and David's little child who died. Then there are those in between, about whom we know some but not a whole lot. The story of Abel, found in Genesis 4:1-10, would fall into the latter category.

However, the lives of all people recorded in the Old Testament, whether we know much or little, are there for a reason. "For whatever things were written before were written for our learning, that we through the patience and comfort of the scriptures might have hope (Rom. 15:4). It is not just to give us some interesting biographical or historical information, but to provide important lessons by which we can learn something about God's will for us. What can we learn from the example of Abel?

Obeying

To begin, we see that Abel obeyed. "Now Adam knew Eve his wife, and she conceived and bore Cain, and said, 'I have acquired a man from the LORD.' Then she bore again, this time his brother Abel. Now Abel was a keeper of sheep, but Cain was a tiller of the ground. And in the process of time it came to pass that Cain brought an offering of the fruit of the ground to the LORD. Abel also brought of the firstborn of his flock and of their fat. And the LORD respected Abel and his offering" (Gen. 4:1-4).

Why did God respect Abel and his offering? The Bible says that it was because Abel acted by faith. "By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks" (Heb. 11:4). There is only one way to act by faith. "So then faith comes by hearing, and hearing by the word of God" (Rom. 10:17). Thus, we conclude that God must have spoken. We do not know exactly what God told Cain and Abel about sacrifices. The most logical conclusion is that He wanted animals offered. But whatever He said, Abel did exactly as He commanded.

From Abel's example we can see the importance of obeying God's will. We must obey God to meet His conditions for our salvation. "But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. And having been set free from sin, you became slaves of righteousness" (Rom. 6:17-18). However, even after we become Christians, we must continue to obey God in all things. Paul wrote to the saints at Philippi and said, "Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling" (Phil. 2:12). We need to obey as Abel did.

Suffering

Next, we see that Abel suffered because He obeyed God. In contrast to God's acceptance of Abel's sacrifice, it is said, "But He did not respect Cain and his offering. And Cain was very angry, and his countenance fell. So the LORD said to Cain, 'Why are you angry? And why has your countenance fallen? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it.' Now Cain talked with Abel his brother; and it came to pass, when they were in the field, that Cain rose up against Abel his brother and killed him" (Gen. 4:5-8).

Why did this event occur? It is an example of the righteous being persecuted by the unrighteous. "Not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother's righteous" (1 Jn. 3:12). Cain chose to follow the will of the evil one in offering a sacrifice that was not acceptable to God. Rather than repenting, he continued to listen to the evil one in venting his frustration by murdering his righteous brother. Jesus warned us that such things would happen. "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake" (Matt. 5:10-11).

Christians in the first century often were persecuted for righteousness' sake (Acts 5:40-42). And even though we may not be put to death, as were Abel and many in the first century, we are told, "Yes, and all who desire to live godly in Christ Jesus will suffer persecution" (2 Tim. 3:12). From the example of Abel, we can learn to expect it.

Speaking

Finally, we see that Abel still speaks. "Then the LORD said to Cain, 'Where is Abel your brother?' He said, 'I do not know. Am I my brother's keeper?' And He said, 'What have you done? The voice of your brother's blood cries out to Me from the ground" (Genesis 4:9-10). Even then, though Abel was dead, his blood spoke to God. And remember that the writer of Heb. 11:4 said that he, being dead, still speaks. Though now long dead, Abel still speaks to us because his obedience and suffering for righteousness' sake are recorded in the scriptures, so that Jesus was able to make reference to him (Matt. 23:34-35).

However, our lives are not recorded in the scriptures. So when we die, can we yet speak, and if so, how? One way is by the influence that we have on our families. "And you, fathers, do not provoke your children to wrath, but bring them up in the training and admonition of the Lord" (Eph. 6:4). Let me cite a personal example. I am a Christian because I heard and obeyed the gospel of Christ, but the circumstances that brought me to hear and obey the gospel are interesting in this regard. At some time in my family's history, I do not know exactly when, where, or how, one or more of my ancestors heard and obeyed the gospel. As a result of teaching done in the family, my grandfather was brought up in the training and admonition of the Lord, so that he became a gospel preacher. In turn, he brought up my mother to know the Lord and become a Christian, and it was from her that I first came to remember the Creator in the days of my youth. So, someone whose name I do not even know still speaks through my life.

Another way that we can speak is by our example on our friends. "Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity" (1 Tim. 4:12). Even young people who are trying to serve the Lord can be a good example to their friends at school and play, so that in later years, perhaps after they are dead, others whom they have influenced for good may still remember them. I have heard older Christians on occasion speak of some friend who is no longer alive but led them to Christ when they were younger. Such influence can still speak after death like Abel does.

Conclusion

We do not know very much about Abel, other than that he was the second son of Adam and Eve, that he was a shepherd, and that he was murdered by his brother Cain. Yet, by what we do know about him, he still speaks to us regarding the need to obey God, to be willing to suffer for righteousness' sake, and to be a good influence upon others. May we learn these lessons and follow this great example in our lives today. (---Taken from Expository Files; January, 2002; Vol. 9, No. 1)

THE REIGN OF ASA

(1 Kings 15:9-24)

By Wayne S. Walker

Many of the most interesting Bible lessons are learned from character studies. Some people think that reading about the kings of the Old Testament is very boring, but the fact is that there are some very interesting and important stories in this portion of the scripture. Most Bible students know that following the united kingdom of Israel, during which Saul, David, and Solomon reigned, the kingdom divided with the northern ten tribes becoming the nation of Israel under Jeroboam and the southern two tribes becoming the kingdom of Judah under Solomon's son Rehoboam. Some of the kings of these two Hebrew kingdoms were very good, such as Jehoshaphat, Hezekiah, and Josiah. Others were very bad, such as Ahab, Ahaz, and Manasseh. Most of them were a mixture of good and bad, but all are recorded with a purpose in that which was "written before...for our learning" (Romans 15:4). In Judah, Rehoboam was succeeded by his son Abijam, who was in turn followed by his son Asa. The aim of this article is to examine the reign of Asa.

His Good Beginning

Notice Asa's good beginning in 1 Kings 15.9-15. "Asa did what was right in the eyes of the LORD" (verse 11). This means that he followed the way of the Lord, not his own way or that set by his two predecessors who were said to have done evil in the sight of the Lord. The way of man, which often seems right to many, will not lead us to please God but will result in death and destruction (Proverbs 14:12, Jeremiah 10:23). There are not many ways to please God but only the way that is described as "strait" and "narrow" (Matthew 7:13-14).

As a result of this attitude, he destroyed idolatry and its various manifestations. "And he banished the perverted persons from the land, and removed all the idols that his fathers had made" (verse 12). For "perverted persons" the King James Version has "sodomites," referring to homosexuals. Ritual acts of homosexuality were often associated with pagan idolatry and this is one reason why they were condemned in the Old Testament, along with idolatry in general (Exodus 20:1-5, Deuteronomy 23:17-18). Do we have idols today? Covetousness is a form of idolatry (Colossians 3:5). And the homosexual rights movement has certainly made an idol out of promoting diversity and tolerance for their ungodly lifestyle (Romans 1:26-27). So we must keep ourselves from any idol that would stand between us and God (1 John 5:21). But beyond this, we see that to do that which is right in the sight of the Lord means opposing all evil and sinful practices (Ephesians 5:11, 2 John 9-11).

In addition, Asa did not let family ties keep him from doing right. "Also he removed Maachah his grandmother from being queen mother, because she had made an obscene image of Asherah" (verse 13). His was not just a religion of convenience inherited from forefathers but of conviction in which he did not allow physical relationships to become more important than serving God. Today, people often refuse to obey the gospel because of devotion to a departed parent who never was baptized. Or they continue to attend a church involved in false doctrine or error because it was where their dear grandparents went. Jesus said, "He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than me is not worthy of Me" (Matthew 10:37).

And Asa restored right worship. "He also brought into the house of the LORD the things which his father had dedicated" (verse 15). Under the Mosaic covenant, the house of God was the temple in Jerusalem. Today, we know that God does not dwell in temples made with hands (Acts17:24). Under the new covenant of Christ, God's house is the church, a spiritual people rather than a physical building (1 Corinthians 3:16, 1 Timothy 3:15). As a part of God's church, we need to make sure that we are worshipping right, according to the teachings of Christ (John 4:24). Because of these fine attributes, Asa started his reign well.

His Mistakes

However, we find that Asa made some very serious mistakes in 1 Kings 15:16-22. What happened? There was war between Asa and Baasha, who was fortifying Ramah to embargo Judah. So in an attempt to protect his kingdom he "took all the silver and gold that was left in the treasuries of the house of the LORD and...sent them to Ben-Hadad the son of Tabrimmon, the son of Hezion, king of Syria, who dwelt in Damascus, saying, 'Let there be a treaty between you and me..." (verses 18-19). Asa trusted in political alliances for defense rather than in God. We must never rely upon political methods in our fight for the faith because "the weapons of our warfare are not carnal" (2 Corinthians 10:3-4). Claiming to defend the truth, some resort to character assassination, smear campaigns, name-calling, and other dirty tactics which are of the world rather than of Christ. Instead, we should use the only offensive weapon that God gave us, and that is the sword of the Spirit, which is the word of God (Ephesians 6:17).

From a physical standpoint, the political alliance worked. "Now it happened, when Baasha heard it, that he stopped building Ramah, and remained in Tirzah" (verse 22). However, this would indicate that Asa must have decided that the end justifies the means. A lot of folks today seem to think the same thing. However, Paul plainly condemned the idea of "let us do evil that good may come" (Romans 3:8). While we are to wage a good warfare which includes standing against all evil and error, we never have a license to violate God's expressed will in the process, as this will cause our good to be spoken of as evil (Romans 14:16).

Asa also made another mistake. According to the parallel account in 2 Chronicles 16:7-10, when God sent a seer named Hanani to rebuke Asa for his political alliance, the king was angry and put the prophet in prison. He did not like the message so he decided to get rid of the messenger. When the Jewish leaders did not like the truth that Stephen spoke, they determined to get rid of the messenger by stoning him to death (Acts 7:51-60). Paul experienced the same attitude when some became his enemy because he told them the truth (Galatians 5:16). There are people like that today. When the preacher preaches the truth, such as on the subject of divorce and remarriage, and it hits home because there are some in the congregation who are involved in unscriptural marriages, often the result is that the preacher gets fired. This is the same mistake that Asa made and it results from a wrong attitude towards God and His word.

His End

Asa experienced a horrible fate. "...But in the time of his old age he was diseased in his feet. So Asa rested with his fathers, and was buried with his fathers in the City of David his father..." (verses 23-24). Why did he have such a terrible end? Again we go to 2 Chronicles 16:12 where we are told, "...Yet in his disease he did not seek the LORD but the physicians." This does not mean that it is wrong to go to physicians but that in this case the physicians could not help one who had turned away from the Lord. The Lord wants all of us to seek Him throughout our lives because His ways are better than our ways (Isaiah 55:6-9).

Yet, this example shows the possibility of one who at one time was a faithful child of God not continuing to seek the Lord and thus losing a right relationship with God. In spite of what some in the religious world teach, it is possible for a Christian to fall. Paul warns us against it (1 Corinthians 10:12). He also cites examples of some in his day who did just that (Galatians 5:1-4). Because of this possibility, it is so important that we listen to the admonition of Hebrews 3:12-13, "Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; but exhort one another daily, while it is called 'Today,' lest any of you be hardened through the deceitfulness of sin."

God may not strike sinners with physical illnesses as punishment today as He apparently did Asa and others in Bible days (like Herod in Acts 12:20-24). But He has a far worse punishment prepared for those who will not seek Him. They will be "punished with everlasting destruction from the presence of the Lord and from the glory of His power" (2 Thessalonians 1:7-9). Asa's end, as will be true of everyone who is disobedient to God, was undesirable because of his sin. Why study about Asa, or any other Old Testament character for that matter? Is this not all just ancient history that does not concern us? The answer is, no, it is part of the "all scripture" which is "given by inspiration of God" (2 Timothy 3:16-17). There are several important lessons that are illustrated by Asa. We must always do what is right in the sight of God (Matthew 7:21). We must trust in God and His will rather than the ways of men (1 Corinthians 1:21). And we must seek the Lord all of our lives to avoid an undesirable end (Revelation 2:10). Thus, such a study can be profitable to everyone. (---Taken from Expository Files; March 2001; Vol. 8, No. 3)

THE PRAYER OF JABEZ

(1 Chronicles 4:9-10)

by Wayne S. Walker

"Now Jabez was more honorable than his brothers, and his mother called his name Jabez, saying, 'Because I bore him in pain.' And Jabez called on the God of Israel saying, 'Oh, that You would bless me indeed, and enlarge my territory, that Your hand would be with me, and that You would keep me from evil, that I may not cause pain.' So God granted him what he requested" (1 Chronicles 4:9-10). Who was Jabez? There is no mention of him anywhere else in the scriptures. From the context, it does appear that he was of the tribe of Judah, and some think that he was a son of Koz (cf. v. 8). There are other theories as to who and what he was, but our purpose here is simply to see what lessons we can learn from this passage of scripture.

His Attitude in His Prayer

First, consider the attitude of Jabez. He was honorable. Why he was more honorable than his brothers we are not told, but it may have to do with the nature of his prayer. There are two characteristics that are needed for one to be honorable in prayer. One of them is being earnest, which means intense, zealous, sincere, and determined. We are told that "the effective, fervent prayer of a righteous man avails much" (James 5:16). The second of these characteristics is humility. "Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you" (1 Peter5:6-7). The earnest, fervent prayer that is prayed in true humility ishonorable before God.

Another aspect of the attitude of Jabez is that he directed his prayer to God. Because we are to worship the Lord our God and serve Him alone, Jesus taught us to address our prayers, saying, "Our Father in heaven, Hallowed be Your name" (Matthew 4:10, 6:9). To direct such a prayer to God demonstrates that one is trusting in and thus dependent on Him for everything that is needed. "Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God" (Philippians 4:6).

The Character of His Prayer

Second, consider the character of Jabez's petition. He requested a personal blessing. To ask God's blessing is to ask Him to bestow divine favor. There is nothing wrong with requesting God to bless us specifically. The Psalmist did. He prayed, "Save Your people, and bless Your inheritance; shepherd them also, and bear them up forever" (Psalm 28:9). Jabez also asked God to enlarge his borders. This seems to relate to material prosperity. Thus, it is certainly scriptural for us to pray that God will bless us materially (note Matthew 6:11). However, the Bible offers no "quid pro quo" promise that if we do certain specified things for God then He will materially prosper us a certain specified amount, as some who hold the "Abundant Life--Health and Wealth" gospel teach. Rather, the Lord has simply said that if we serve Him faithfully, He will provide for us (Matthew 6:33).

Then Jabez beseeched that God's hand would be with Him, no doubt to provide protection and guidance. Should we not pray with the Psalmist, "Lead me in Your truth and teach me, for You are the God of my salvation; on You I wait all the day" (Psalm 25:5)? Finally, Jabez expressed a petition that God would keep Him from evil. Jesus also indicated that His disciples should pray for God's preservation and deliverance, as He taught them to say, "And do not lead us into temptation, but deliver us from the evil one" (Matthew 6:13). Of course, God's protection, guidance, preservation, and deliverance are all provided for us through the scriptures (2 Timothy 3:16-17).

The reason why Jabez thus prayed was so that He might not cause pain. One commentator expressed it this way: "Let me not experience the grief which my name implies, and which my sins would well produce." Another phrased it, "Grant that the grief implied in my name may not come upon me!" And likewise, it should be our prayer, "I cling to Your testimonies; O LORD, do not put me to shame!" (Psalm 119:31).

The Answer to His Prayer

Finally, consider the response of God, who granted Him what he requested. The Lord has promised us, "Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocksit will be opened" (Matthew 7:7-8). God has said that He will hear and respond to the prayers of His people. Oh, He may not always give us what we ask for, when we ask for it, in exactly the way that we asked. But He is the source of every good and perfect gift (James 1:17). Therefore, we can trust Him to answer our prayers by providing what He knows best that we need in harmony with His will, just as He did with the prayer of Jabez. (---taken from Expository Files; November, 2001; Vol. 8, No. 11)

THE HEAVENS DECLARE THE GLORY OF GOD

(Psalm 19:1-4)

by Wayne S. Walker

"The heavens declare the glory of God; and the firmament shows his handiwork. Day unto day utters speech, and night unto night reveals knowledge. There is no speech nor language where their voice is not heard. Their line has gone out through all the earth, and their words to the end of the world. In them he has set a tabernacle for the sun" (Psa 19:1-4). These verses suggest that there is a testimony to the existence of God in the sky. The heavens are the material universe, the region of the sun, moon, and stars. To declare means to announce, proclaim, or make known. And the glory of God refers to that which constitutes God's honor--His wisdom, power, skill, the sum total of his perfections.

This testimony is effective. "The firmament shows His handiwork." The heavens exist. Something cannot come from nothing, so they had to come from something. This should make us think. David also wrote, "When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained, what is man that you are mindful of him, and the son of man that you visit him?" (Psa 8:3-4). From what source did the heavens, the moon, and the stars come that man can see and appreciate them? The Bible gives the answer. "By the word of the Lord, the heavens were made, and all the host of them by the breath of His mouth" (Psa 33:6).

This testimony is continual. "Day unto day utters speech, and night unto night reveals knowledge." Life on earth is dependent on the heavens, specifically the light and heat of the sun, which controls our weather and makes the things that we need possible. Because this was created by God, Paul said, "Nevertheless He did not leave Himself without witness, in that He did good, gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness" (Acts 14:17). Every day and night as we wake up, go to bed, buy food, feel the wind, and see the rain, we experience the evidence of God's existence. No, we cannot see God, but the evidence is so strong that, "By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible" (Heb 11:3).

This testimony is silent. The word "where" is in italics, indicating that it was interpolated by the translators. The American Standard Version reads, "There is no speech nor language; their voice is not heard." My family and I recently visited the house in St. Joseph, MO, where Jesse James lived when he was killed. Jesse James is not alive today to talk to us. None of the items in that museum audibly said anything about Jesse James. Yet, their very existence speaks volumes. Though they make no sound, the very existence of the heavens tells us, "In the beginning, God created the heavens and the earth" (Gen 1:1).

This testimony is universal. "Their line has gone out through all the earth." There is no place on earth where the witness of God's sun cannot be seen and felt. Therefore, Paul wrote, "Because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world, his invisible attributes are clearly seen, being understood by the things that are made, even his eternal power and godhead, so that they are without excuse" (Rom 1:19-20). Thus, everywhere on earth men have visible evidence upon which to conclude, "For every house is built by someone, but he who built all things is God" (Heb. 3:4).

(---taken from Biblical Insights; March, 2005; Vol. 5, No. 3; p. 23)

GOD--OUR REFUGE, STRENGTH, AND HELP

(Psalm 46:1)

by Wayne S. Walker

"God is our refuge and strength, a very present help in time of trouble" (Ps. 46:1). The 46th Psalm is sometimes called "Luther's Psalm" because this was the passage of scripture the noted reformer had in mind when he wrote his famous hymn, "A Mighty Fortress Is Our God." It is thought by some that Luther was in Wartburg Castle at the time he wrote the hymn. When his enemies were planning to put him to death, his friends rushed him to this stronghold and hid him securely. Apparently he likened God's protection to that of the great fortress.

The psalm is "for the sons of Korah" and was probably written after Sennacherib's siege of Jerusalem during the reign of Hezekiah. It is also "A Song upon Alamoth." As the Psalms were originally written to be sung, this is possibly a musical direction. Some believe it is derived from almah ("virgin") and means after the manner of virgins, that is, with the female voice, answering to our treble or soprano as opposed to our bass or baritone of the male. Others think it refers to some kind of musical instrument. In any event, this verse praises God as our refuge, strength, and help.

The word "refuge" means "a shelter, a place of trust and hope." Barnes wrote, "The first word, refuge, from a verb meaning to flee,and then to flee to...or to take shelter in--denotes a place to which one would flee in time of danger--as a lofty wall; a high tower; a fort; a fortress." It indicates safety and protection (Ps. 91.2). In battle one would find security in a castle. In the same way, Barnes said, "God is for us as a place to which we may flee for safety....The idea here is, that the people of God, in time of danger, may find him to be what such a place of refuge would be." Today, Christ is to be our refuge and our shelter (Heb. 6:18-20).

The term "strength" means "might, power," akin to stronghold. It indicates a source of strength to those who are weak and defenseless, and implies security, tranquility, and relief. The people of Israel found their strength in Jehovah (Exo. 15:1-2). Barnes noted, "That we may rely on his strength as if it were our own; or that we may feel as safe in his strength as though we had that strength ourselves. We may make it the basis of our confidence as really as though the strength resided in our own arm." Of course, the Christian's source of strength is Christ. "I can do all things through Christ which strengtheneth me" (Phil. 4:13). There is no problem too big, temptation too great, trial too severe, or affliction too sore that Christ will not strengthen us to endure.

The phrase, "A very present help," is literally "a help he has been found exceedingly." Help is also translated "helper" and means aid, assistance, a sign of assurance and confidence. God is our help (Ps. 121:1-2). He is a present help, one that is proven, found to be true, and certain; therefore, we can be sure He is close or nearby. He is a very present help--exceedingly, emphatically, superlatively present. And He is a help in time of trouble. In every difficulty, anxiety, or sorrow, God is there to help. Furthermore, under the new covenant, we have God's help through Christ by prayer (Heb. 4:15-16).

God is our refuge--place of safety, shelter, protection--in Christ. He is our strength--source of might and power representing security and tranquility--in Christ. He is our help--means of aid an assistance in whom we trust, hope, and have confidence--in Christ. Are you in Christ to enjoy this refuge, strength, and help? According to Romans 6:3-4, one is baptized into Christ where all spiritual blessings are found (Eph. 1:3). If you are not a Christian, make God your "mighty fortress" today by obeying the gospel. (---taken from Guardian of Truth; Dec. 15, 1983; Vol. XXVII, No. 24; p. 1)

"SO SHALL I KEEP YOUR LAW CONTINUALLY"

(Psalm 119:44-47)

by Wayne S. Walker

Most Bible students know that the longest chapter in the Bible is Psalm 119. The subject matter of this psalm, which many scholars believe was written by David, is the word of God. Nearly every verse in the psalm uses some synonym for God's word. The psalm is divided into sections of eight verses apiece, and each section has one of the twenty-two letters of the Hebrew alphabet at its heading. In verse 44 the psalmist says, "So shall I keep Your law continually, forever and ever." This should be our aim in life too. But how do we go about it? In the next three verses, the psalmist tells us what he plans to do in keeping God's law. And when we do the same things, we shall keep His law continually as well.

I Seek Your Precepts

"And I will walk at liberty, for I seek Your precepts" (verse 45). To walk at liberty is to be free from all sin that would hinder us from keeping God's law (Romans 6:17-18). This liberty is not a license to do anything we want (Galatians 5:1-13). Rather it is the freedom to do and be what God wants. Thus, we can have this liberty only when we seek God's precepts. All people are seeking for something. It may be pleasure, happiness, satisfaction, power, fame, fortune, or whatever.

Some find what they are seeking, some do not, and some who find what they are seeking learn that it really was not what they wanted after all. Jesus promises that there is something which we can seek and find, and it will always be what we really need (Matthew 7:7-11). So, what we really need to seek is God's precepts. The word "precept" means "a direction meant as a rule of action or conduct." When one makes a recipe, he need to follow the directions. In life, God has certain directions for us to follow. "You came down also on Mount Sinai, and spoke with them from heaven, and gave them just ordinances and true laws, good statutes and commandments" (Nehemiah 9:14). Just as God did for Israel in the Old Testament, He has done for us in the New Testament, and the only way that we can keep His law is to seek His precepts so that we can walk at liberty.

I Will Speak of Your Testimonies

"I will speak of Your testimonies also before kings, and will not be ashamed" (verse 46). Keeping God's law involves not only our actions in seeking His precepts but also our speech in declaring His testimonies before others. To do this, we must first make sure that our speech is not characterized by things which God hates (Ephesians 4:29). Rather, we should use speech that will help, build up, and encourage others (Colossians 4:6). Specifically, the psalmist said that he would speak God's testimonies before kings. David, if he be the author, certainly had communications with the various kings of the nations round about Israel and may have used them to talk about God.

We may not necessarily have the opportunity to speak before kings, but one way that we can always use our speech to help, build up, and encourage others is by telling them the good news of salvation in Christ (Acts 8:4, 1 Peter 3:15). The psalmist also says that he would not be ashamed. This may mean that he would not have anything to be ashamed about, but it may also mean that he was resolved not to feel ashamed (Romans 1:16, 2 Timothy 1:8). When people say that they believe something but never talk about it, it is almost as if they are ashamed of it, and they can often be more easily persuaded to turn away from it. But if we really believe strongly enough in God's testimonies to speak them before others, we are much more likely to keep God's law continually.

I Will Delight Myself in Your Commandments

"And I will delight myself in Your commandments, which I love" (verse 47). We have seen that keeping God's law continually requires our actions in seeking His precepts, and our speech in declaring His testimonies. Now we find that it also requires our very minds, our thinking, our attitude of heart in delighting in His commandments. Often, the character of a person's life is determined by what he delights in (Psalm 1:1-2). Therefore, we should always delight in God's commandments because they are important. Jesus said, "If you love Me, keep My commandments" (John 14:15). And the beloved apostle wrote, "For this is the love of God, that we keep His commandments. And His commandments are not burdensome" (1 John 5:3).

Sometimes people will say that there is more to following God than just keeping commandments, and that is true. But the simple fact is that if we do not keep God's commandments, we do not love Him and we are not right in His sight. Yet, it is not enough just to keep His commandments. We need to love them. "Oh, how I love Your law! It is my meditation all the day" (Psalm 119:97). The truth is that we usually do that in which we delight, which we love. So when we truly delight in God's commandments and love them, then we will keep His law continually.

Conclusion

Therefore, if it is our desire to keep God's law continually, these are some things that we need to do to help us achieve our goal. We must seek God's precepts in all our actions. We must speak of His testimonies. And we must delight ourselves in His commandments. Please do not misunderstand. The Bible does not teach that these things will always be easy. They will take dedication, effort, and commitment. But the Bible does teach that if we follow the prescription found in these verses, we shall be able to keep God's law continually. And God has surely promised to help us do so. (---taken from Expository Files; July, 2002; Vol. 9, No. 7; and September, 2002; Vol. 9, No. 9)

THE OLD PATHS

(Jeremiah 6:16)

by Wayne S. Walker

The people of Israel in Jeremiah's day had forsaken Jehovah. In fact, they had always been a rebellious nation. They murmured against Him while coming out of Egypt. They failed to fulfill His command to drive out the nations around about them. When they became evilly influenced by those nations, He sent oppressors to punish them and judges to deliver them. But they rejected God's method of rule and requested a king. One of those kings, Solomon, married heathen wives and reintroduced idolatry. The kingdom split upon his death. The apostasies of Jeroboam led the northern tribes into Assyrian captivity. The same fait was awaiting the southern kingdom as they followed a like path. Jeremiah admonished the people to return to God.

"Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein" (Jeremiah 6:16).

I. Something old?

What are the "old paths" mentioned by Jeremiah? Are they merely old ways of doing things? The answer is no. The scriptures do not reveal that something is right just because it is old. The Jews had been walking in the traditions of the elders for many years, but Jesus told them, "Ye also transgress the commandment of God by your traditions" (Matthew 15:3). The Jewish rulers and their followers were wrong even though they were "doing it the way they had always done it." The concept of "good enough for parents, good enough for me" was not the criteria Jesus used. Some of the most cherished religious beliefs and doctrines are based on antiquity rather than scripture.

II. Something new?

On the other hand, we must be careful of that which appears to be "new, fresh, and imaginative." Often, in rejecting stagnant traditionalism, many will swing to the other extreme and fall for every new idea that comes along without critical examination. Paul cautioned against being "tossed to and fro, and carried about with every wind of doctrine" (Ephesians 4:14). Simply because something is new, it is not necessarily good. Many churches practice things as a result of this experimental spirit rather than respect for God's word.

III. Something from God

What are the old paths? They are simply the words of the Lord as revealed in His written word. In order to please God, men must learn to stay within its boundaries. Yet numbers of people today "transgress, and abide not in the doctrine of Christ" (2 John v. 9), by either clinging to vain traditions, or trying to update and modernize the old paths. We call for men to accept religious teaching not on the basis its historicity or recentness, but its conformity to God's truth. We plead for a return to the Bible as the complete and final guide in spiritual matters. Let us take God at His word and be content with His will. (---taken from Torch; Aug., 1982; Vol. XVII, No. 8; pp. 22-23)

THE USE OF THE WORLD "KINGDOM" IN THE PARABLE OF THE TARES

(Matthew 13:24-43)

by Wayne S. Walker

     We are all, no doubt, familiar with the parable of the tares in Matthew 13:24-30 and 36-43.  The basic meaning of the parable is that, "The Lord is saying that sin and evil can never be removed from the world."1  However, many have misunderstood and misapplied it to mean that good and evil must be allowed to remain side by side in the church until Jesus returns.2  And some therefore assert that we must not attempt to discipline the evil.  One alleged reason for this interpretation is the use of the word "kingdom" in the parable, especially in verse 41.  The reasoning is that since the kingdom is the church, we must wait until Jesus comes to gather the wicked out of the church.  But is there another logical explanation which better fits the context?  I believe there is.

     The first time the word "kingdom" appears is in verse 38:  "The good seed are the children of the kingdom," in that they are the source of all influence in the world for good (Matthew 5:13-16).  Actually, we might say that the product of the good seed is the children of the kingdom, and then it spreads from them.  But to what kingdom does Jesus here refer?  Well, we know "The seed is the word of God" (Luke 8:11).  When sown in good ground--good and honest hearts--it yields fruit.  I think we will all agree that this fruit would be Christians, members of the Lord's church which is the kingdom of God on earth; that is, "the sphere in which, at any given time, (God's) rule is acknowledged"3 (cf. Luke 17:20; see Acts 2:36-47 and Colossians 1:13).

      Now we come to verse 41.  Here, "They shall gather out of his kingdom all things that offend."  It is a common rule of hermeneutics that we let a word used twice in the same passage mean the second time exactly what it did the first unless there are compelling reasons to do otherwise.  In this instance, I believe there are compelling reasons to understand "the kingdom" of verse 41 to mean something else than in verse 38.  Note that the tares are to be gathered "out of his kingdom."  But where were they sown in the first place?  Not in the church, but in the field--and "the field is the world."4  If I were to put a ball in a bowl and say, "Take the ball out of the dish," you would understand me to mean that the bowl and the dish were one in the same.  Why not understand Jesus in a similar manner here?

     Thus, "the kingdom" in this verse must denote, not only the church, but all of God's creative domain, or at least all humanity (cf. John 3:16).  "The field in which the seed, both good and bad, were sown, and the kingdom out of which both were gathered, are evidently the same; but the field is the world, and therefore the kingdom is the world...his kingdom in reality includes the whole earth" in this verse.  Furthermore, since the good seed represents the children of the kingdom, which all of us agree is in the church, then whoever is represented by the tares--i.e., the children of the evil one--must of necessity not be in the church, but in the world.5

     But what about verse 43?  "The righteous will shine like the sun in the kingdom of their Father."  Here, the word "kingdom" cannot be explained by either the whole world as the area of God's sovereign rule, or the church as the sphere of Christ's rule on earth, but the kingdom as it will exist finally in heaven.  "This is the eternal state of the kingdom as described elsewhere in the New Testament."6  Two passages demonstrate this.  "The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom" (2 Timothy 4:18).  "For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Peter 1:11).  Thus we can see that this word evidently has three different meanings in this passage--a different one each time it is used.

     Recently, I heard of another explanation which attempts to harmonize the first two uses of the word.  It was suggested that verse 38 means that the good seed of the kingdom (i.e., the world) is the children (i.e., of God).  The problem I have with this is that the text does not say that.  It says that "The good seed IS the children of the kingdom," and the phrase "children of the kingdom" no doubt refers to Christians.  In addition, I would ask, on what basis would one understand the use of the word the third time to mean heaven instead of the world?  If it is because of the language of the parable, why cannot we understand the first two passages to mean something different for the same reason?  I mention this interpretation, not because I believe it to be either right or absolutely impossible, but simply for study as one alternative.

     "Of supreme importance is the statement that the field is 'the world,' and, therefore, not 'the church'!  This is so vital becaue it excludes two serious errors: the one, that the sons of wickedness may remain undistrubed in the congregation (no church discipline, no expulsion); the other, that the sons of wickedness may be removed from the world (the use of the sword against heretics, either by the church or by her use of secular power).  When Jesus forbids his (servants) to go out into the field and pull up the darnels, he does not forbid church discipline; what he forbids is that these (servants) do what is reserved for the angels and at the final judgment."7

     So here we have the true meaning of the parable.  Evil and good will coexist in the world (the field) until the end of time.  The servants of Christ have no right to use force (arms, politics, social pressure, etc.) to root out the evil (Isaiah 2:1-4, Matthew 26:52, John 18:36, 2 Corinthians 10:3-4, Ephesians 6:12) as many have tried to do--witness the Inquisition, the Crusades, and so on.  This is something that only Jesus and His angels can accomplish when He comes again to judge the world.  Any attempt at forcing the usage of the word "kingdom" in this passage to exclude obedience to such plain commands as 1 Corinthians 5:3-5 and 2 Thessalonians 2:6 simply ignores the context of the parable and the intent of Jesus' teaching.

Footnotes

     1. Jones, George T.  "The Parables, No. 3."  Faith and Facts, 10/75; Vol. 3, No. 4; p. 46 (274).

     2. See Barnes, Albert.  Notes on the Gospels of Matthew and Mark, p. 198.

     3. Vine, W. E.  Expository Dictionary of New Testament Words, p. 294.

     4. From McGarvey, J. W.  Commentary on Matthew and Mark, p. 123.

     5. Ibid.

     6. Jones, op. cit., p. 47 (275).

     7. Lenski, R. H. C.  Interpretation of St. Matthew's Gospel, p. 536.

(Taken from Faith and Facts; April, 1977; Vol. 5, No. 2; pp. 79-82)

THE DIVINE ASSEMBLY

(Matthew 18:20)

by Wayne S. Walker

As I was growing up, worshipping with a relatively small congregation, preachers would often encourage us by quoting Matthew 18:20, which says, "For where two or three are gathered together in My name, I am there in the midst of them." However, through the years, I have heard others question this usage since it is not directly found in the context of the verse. They conclude that the passage does not warrant an application to the worship assemblies of the saints. Can the verse be related to our assemblies for worship? I believe that it can if we carefully examine what the context says.

Starting in verse 1 of chapter 18, Jesus begins the discourse by talking about the purity of little children and our need to become like them to please God. In verse 7 He then discusses the nature of offenses and how they can be harmful to those who have become like little children, telling the parable of the ninety and nine to illustrate the importance of these precious souls in God's sight. Based on this, He says that we should be concerned if a brother has trespasses against us and that it is our responsibility to work at straightening out the matter in verses 15-17, including action by the whole church if necessary.

Now, in verse 18, Jesus gives all the apostles the same power to bind and loose what heaven has already bound and loosed that He had given Peter in Matthew 16:18. How do we know this? Notice in verse 1 that it is the disciples (the twelve, Mark 9:35-37) who ask Jesus the question, and the rest of the chapter is His response to them: "...Set him in the midst of THEM....Verily I say to YOU" (emphasis mine, WSW). He is still speaking to this same group in verse 18.

Again, addressing the same people in verse 19, He states, "That if two OF YOU shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven" (emphasis mine, WSW). This appears to teach that in those days before the written word was completed these individuals who have a difference may come to the apostles for a settlement. And if two of the apostles reach a decision upon it, no doubt inspired by the Spirit, Jesus would be with them as they bind and loose. (Since we do not have living apostles today, what Jesus here reveals would be true of the word that they left us.)

Upon what basis did Jesus say that He would be with even two of the apostles in their decisions? Why was that true? "For where two or three are gathered together in My name, I am there in the midst of them." This is not addressed directly to the apostles (i.e., "two or three OF YOU"), but is a general statement of truth used to establish truth in a particular situation. The specific application involved a gathering of two or three of the apostles to reach a decision. Since there are no longer living apostles, this situation no longer applies. Therefore, we must make whatever application is in force today. I am convinced that Jesus's promise is true not only of an apostolic meeting in the first century, but of our assemblies for Bible study and worship today as well.

The divine place is indicated by the phrase, "For where," meaning wherever. In times past, God specified the place to worship. The only place where the Hebrew people could worship God acceptably on the feast days of Passover, Pentecost, and Tabernacles was in Jerusalem, because that was the place where God had put His name. However, this is not true in our age as Jesus taught that it is the attitude of worship ("in spirit and in truth") that is important while the place is unimportant (John 4:20-24).

The divine congregation may consist of just "two or three." The Lord's congregation in the universal sense includes all the saved (Hebrews 12:23). However, Jesus is here evidently speaking of a smaller group, the local church (1 Corinthians 1:2). From a purely human standpoint, there may be something uplifting and moving about being part of a large crowd who is worshipping and praising God together. Yet, Jesus here intimates that it does not necessarily take large numbers to please God (cf. Noah, 1 Peter 3:20).

The divine assembling means that they "are gathered together." It is true that we are specifically told that in the first century the disciples gathered on the first day of the week to break bread (Acts 20:7). However, from Acts 2:42-47 we learn that the early Christians met daily for a while, thus indicating that our gathering together is not necessarily limited to the first day of the week. In Hebrews 10:24-25 we learn that the Lord wants His people to be in the habit of assembling with the saints. Why do some of us think that "once a week" is enough? We miss so many blessings that way!

The divine reason for assembling is "in my name." Doing something "in the name of Jesus" is more than just saying "in the name of Jesus" whenever we happen to do something that we think is good; rather, it is doing the will of the Father in heaven who speaks to us through His Son Jesus Christ (Matthew 7:21-23, Hebrews 1:1-2). The name of Jesus is a symbol of His authority (Matthew 28:18, Colossians 3:17). One of the reasons why Christians are to assemble for worship and Bible study is that the inspired word of God says that our Lord and Savior wants us to do so.

The divine presence is shown by the fact that Christ promises "I am there." Omnipresence is a characteristic of deity; and since Christ is divine, His presence is able to be anywhere and everywhere. In fact He has said that He will be with all His followers wherever they are as they go about doing His will (Matthew 28:20). There is a sense in which all men are in God's presence at all times since God knows and sees all that we do. There is a sense in Christians are always in God's presence because He cares for us and acknowledges us as His own. But there is evidently a special sense in which we come into God's presence when we are assembled in obedience to His commands (Acts 10:33).

The divine relationship mentioned is "in the midst of them." Even when Christ was on earth, He liked to be in the midst of His disciples (John 20:19). Of course, we understand that the person of Jesus is in heaven, sitting on His throne at the right hand of the Father. Therefore, He cannot physically be in our midst. However, Christ's being spiritually in our midst today represents the access to God that we have through Him (Romans 5:1-2, Hebrews 4:15). It symbolizes the fellowship that we have with Him and with the Father (1 John 1.4-7).

God has not intended that His people live completely as individuals and try to make it through this life to heaven wholly on their own. Therefore, He has ordained that they gather together so that in expressing their praise and devotion to Him through worship, they can also strengthen and encourage one another. When we assemble as a local congregation, we edify ourselves through our singing, praying, Bible study, and fellowship with the saints. It is unfortunate that a goodly number of professing Christians do not avail themselves of the benefits to be obtained from the divine assembly. (---taken from The Expository Files; March, 2005; Vol. 12, No. 3)

THE UNCLEAN SPIRIT

(Mark 1:21-28)

By Wayne S. Walker

During His earthly ministry, Jesus performed many different kinds of miracles--He healed the sick; He made the lame to walk, the blind to see, the deaf to hear, the mute to speak; He stilled tempests; He turned water into wine; He caused a few loaves and fishes to feed multitudes; He even raised the dead. While unbelievers deny the truthfulness of all these miracles, perhaps the most controversial kind of miracle that Jesus did was casting out demons. One such incident that occurred very early in His earthly ministry is recorded in Mark 1:21-28. According to the Biblical record, this is not a myth, legend, or fictional account. It is presented as an actual fact. So what can we learn from the story of the unclean spirit?

First, this man did have what is called an unclean spirit. "Now there was a man in their synagogue with an unclean spirit" (Mark 1:23). The modernistic view is that there is not now and never has been any such thing as unclean or evil spirits. To the modernist, this was just the ancient, superstitious way of explaining natural phenomena such as epilepsy, mental illness, or other physical conditions. It is true that in the Biblical accounts being under the influence of an unclean spirit may sometimes have had various outward manifestations such as mental or physical illnesses in certain cases. However, if we believe the Bible, we must accept the fact that at least in Bible times, unclean spirits did exist and were active. The Bible also refers to them as demons (compare Matthew 8:28 to Mark 5:1-2).

What or who were these demons? The word itself in the Greek language refers to the concept of the spirit of a dead person come back to haunt the earth, evidencing what many in ancient times may have believed demons were. While the Bible does not teach this concept, the fact is that we really do not know exactly who or what they were. Many believe that perhaps they were fallen angels (2 Peter 2:4, Jude 6). We do know that the devil is said to have had his angels to do his bidding (Matthew 12:22-29, 25:41). So, it is at least within the realm of possibility that demons might have been fallen angels who were allowed in Bible times to be on earth and inhabit people. There is a lot about them, their exact identity, and their origin that we do not know, but, again, Bible believers must accept the fact that demons or unclean spirits did exist and do the things recorded about them in the scriptures.

Second, this demon knew who Jesus was. "And he cried out, saying, 'Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are--the Holy One of God!'" (Mark 1:23-24). Therefore, we can say that the demon obviously believed in Jesus, because He called Him the Holy One of God. This shows that true, saving faith is more than just believing in Jesus and acknowledging Him as divine. "You believe that there is one God. You do well. Even the demons believe--and tremble!" (James 2:19ff).

Rather, the Bible teaches that true, saving faith is something that works in harmony with God's will, that obey's God's teachings in all things (Galatians 5:6, Hebrews 5:8-9). Thus, we can understand that we are not justified by faith only but by a faith that acts, that works, that obeys, as illustrated in Hebrews 11:4-8. Each of the individuals named was blessed because "by faith" he DID something. If all it takes to be saved is just to believe that Jesus is divine and acknowledge Him as being from God, then this unclean spirit will be saved!

Third, Jesus had the power to cast out the unclean spirit. "But Jesus rebuked him, saying, 'Be quiet, and come out of him!' And when the unclean spirit had convulsed him and cried out with a loud voice, he came out of him" (Mark 1:25-26). The fact is that Jesus used this same power on many other occasions (Matthew 4:23-25, 8:16-17; Mark 1:32-34, 3:7-12; Luke 4:40-41). Furthermore, Jesus gave His apostles and others this power also (Matthew 10:8; Mark 16:17-18; Luke 10:1-17; Acts 19:11-12).

What was the purpose of all this? The Bible says that it was to confirm the message being preached so that people would believe that Jesus is the Christ (Mark 16:19-20, John 20:30-31). Thus, we conclude from what is revealed in the scriptures that demons were allowed to be on earth and do what they did in Bible times in order to show the power of God, Christ, and their inspired messengers over Satan, thus confirming the message of the gospel as being of divine origin.

Fourth, the casting out of this demon led to the conclusion that a new doctrine was being taught. "Then they were all amazed, so that they questioned among themselves, saying, 'What is this? What new doctrine is this? For with authority He commands even the unclean spirits and they obey Him.' And immediately His fame spread throughout all the region of Galilee" (Mark 1:27-28). The Bible teaches that the scriptures, which were revealed and confirmed by the inspired men who had the power to cast out demons and perform other miracles, are complete and provide everything that we need in our relationship to God (2 Timothy 3:16-17). Therefore, we conclude that we have all things that pertain to life and godliness because the faith has been once for all delivered to the saints (2 Peter 1:3-4, Jude 3).

However, there are many in the religious world who still believe that miracles are being performed, including the casting out of demons, and they have been known to practice supposed exorcisms. Remember the movie "The Exorcist" of a few years ago? Yet, if that were true, then it would be evidence that new doctrine is being revealed. What did Paul say about anyone who would come and claim to be preaching new doctrine? "But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed" (Galatians 1:8-9).

The fact is that the casting out of demons was part of that miraculous activity in Bible times related to the revelation and confirmation of the word. Miracles were involved with revelation in part, and Paul said that what was in part would be done away when that which is perfect would come (1 Corinthians 13:8-10). And we do have the perfect law of liberty (James 1:25). If demons are being cast out today, then we should have new doctrine. However, since the Bible says that there is no new doctrine being revealed after the New Testament was completed, and in fact forbids preaching any such new doctrine, then we have to conclude that demons are no longer active in the same way as they were in Bible times and thus there is no casting out of demons today.

Jesus talked about those who claim to cast out demons in His name but are not acting by His authority. "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?' And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'" (Matthew 7:22-23). Those who claim to be casting out demons today fall into the category discussed by Paul as he described the great apostasy and said, "The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders" (2 Thessalonians 2:9). They are "lying wonders" that the devil uses to deceive people.

However, there are some important lessons that we can learn from the Biblical accounts of unclean spirits who did actually exist in the first century. One such lesson is that the power of Christ is greater than the power of the devil. Satan may not operate directly as he did in the Bible times through demons, but he is still active. He has his false ministers (2 Corinthians 11:13-15). He is the source of every temptation (1 Thessalonians 3:5, James 1:13-15). He is as dangerous as a roaring lion (1 Peter 5:8). He wants to lead us into sin and keep us in sin so that we can be lost. Yet, Christ has the power to forgive our sins so that we might be freed from Satan's control (Romans 6:3-18). And He has the power to help us overcome the influence of the devil in our daily lives (1 Corinthians 10:13). "Therefore submit to God. Resist the devil and he will flee from you" (James 4:7). (---taken from Expository Files; July, 2004; Vol. 11, No. 7)

"THE WIND AND THE WAVES OBEY HIM"

(Luke 8:22-25)

by Wayne S. Walker

During His short earthly ministry, Jesus performed many miracles. He healed the sick, cast out demons, and even raised the dead. However, next to raising the dead, one of the most spectacular of these miracles has to be His stilling of the tempest in Luke 8:22-25. I have never been through a hurricane or even a tornado, although I have experienced some fairly severe thunderstorms. But can you imagine during just such a storm what would happen if you and I stepped out, raised our arms to heaven, and said, "Peace, be still!"? Very likely, nothing would happen. But Jesus did exactly that, and the raging immediately stopped.

The purpose of Jesus' miracles was to produce faith in Him by confirming His message as being from God. Sometimes they were done for the benefit of the multitudes, but other times primarily for the apostles, as it obviously must have been in this case. Notice their reaction. "Who can this be? For He commands even the wind and the water, and they obey Him?" (verse 25). Yet, the Bible also says that these miracles were recorded so that we might believe that Jesus is the Christ, the Son of God. At the same time, there are some other applications that we might make of this account to our lives.

The Storm

We see the storm arise in verse 23. Such wind storms are very common on the Sea of Galilee. Their suddenness and fierceness were very troublesome to those who worked and traveled on the sea. This reminds us that, "Man who is born of woman is of few days and full of trouble" (Job 14:1). Just as the disciples found themselves in the midst of a terrible storm, so we often face stormy trials and tribulations in life.

Some of these storms are just the natural result of living on this sin-cursed earth. We may experience problems of physical health, as Paul did in 2 Corinthians 12:7-10. We will likely have to deal with the sorrow caused by the deaths of loved ones, as did Mary and Martha when their brother Lazarus died in John 11:17-35. And we may even suffer financial difficulties, as Lazarus in the story that Jesus told in Luke 16.19-21.

Some of our storms that we face in life are the direct result of our faith as opposed by evil people, as did the apostles in Acts 5:40-42. "Yes, and all who desire to live godly in Christ Jesus will suffer persecution" (2 Timothy 3.12). At the same time, some of our storms may be the result of our own bad choices, mistakes, and sins. In 2 Samuel 12:9-14, David was told that he would suffer greatly as a result of his committing adultery with Bathsheba and having her husband killed. David repented of his sin and was forgiven, but he still had to come through many storms as a consequence of his behavior. Whatever their cause, we can allow our storms either to make us bitter or make us better.

Anxiety

We see anxiety in verse 24. The storm created a situation where the apostles were in danger of drowning, and this produced anxiety in their minds. "Master, Master, we are perishing!" In like manner, the various storms that we face in life have the potential of causing anxiety or worry in our minds as well. Jesus warned about those who would allow the word to be choked by the cares of this life (Luke 8:14). How can we learn to cope with such anxieties as they arise? To begin, we must learn to trust in God no matter what (Matthew 6:25-34). Even when it may seem that we lack even food and clothing, we must remember that God cares for us and will provide. This is not always an easy thing to do, but putting our lives completely in the hands of almighty God will help to cut down on worry.

Next, we can learn from the example of Mary and Martha (Luke 10:38-42). While Martha's worry may have been due to a different situation much different from the apostles' on the sea, still it was very real to her. This account reminds us that one thing we need to do in dealing with our anxieties is to put the most important things first in our lives. One other thing that we can do about anxiety is to pray. "Be anxious in nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God" (Philippians 4:6).

"Oh, what peace we often forfeit, Oh, what needless pain we bear, All because we do not carry Everything to God in prayer." The reason why prayer is such an effective antidote to anxiety is that "...The effective, fervent prayer of a righteous man avails much" (James 5:16).

Peace

We see peace in verse 25. The apostles were facing a storm on the sea which created great anxiety in their hearts. However, when they came to Jesus they found peace. In fact, Jesus came to bring peace to mankind. "Peace I leave with you, My peace I give you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid" (John 14:27). Yet, before we can have peace in our own lives, we need to make sure that we are at peace with God. Sin separates us from God (Isaiah 59:1-2). When there is sin in our lives, we can never really be at peace; therefore, we need to obtain remission of sins (Matthew 26:28, Acts 2:38). Then, having been justified by faith, we can have peace with God (Romans 5:1).

Then, we need to seek peace with others too. When I know that there is a problem between some other person and myself, it is hard for me to be at peace, so I should do whatever I can to correct it (Matthew 5:23-26, 18:15-17). Of course, we cannot control how others will respond to our efforts, but Paul tells us, "If it is possible, as much as depends on you, live peaceably with all men" (Romans 12:17). And especially among our brethren we should "pursue the things which make for peace" (Romans 14:19).

Finally, when we know that we are right with God and have done everything in our power to make things right with others, we can be assured that "the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus" (Philippians 4:7). Such peace is not the absence of conflict, because we shall have that as long as we are in this world. Rather, it is an attitude of equanimity that will sustain us even during the conflicts that we face.

Conclusion

Sometime before 1874, Mary Ann Baker had lost both her parents to a terrible disease. Then her beloved brother became ill with the same disease and left their home in Chicago, IL, to seek healing in a warmer climate. Yet, he grew worse, and Mary Ann, who became ill and bedfast herself, could not go to him nor do anything to help him. So when she received word that he had died, she turned away from God in anger.

However, after a while, her heart softened and her childhood faith returned to transform her from a rebellious woman to a more loving one. It was then that she wrote the following words, based on this story of Jesus but reflecting her own experience:

"Master, the tempest is raging! The billows are tossing high!

The sky is o'ershadowed with blackness, No shelter or help is nigh;

Carest Thou not that we perish? How canst Thou lie asleep,

When each moment so madly is threatening A grave in the angry deep?"

The answer that she learned and shared with others in this wonderful song is:

"The winds and the waves shall obey Thy will, Peace, be still!

Whether the wrath of the storm-tossed sea, Or demons or men, or whatever it be,

No water can swallow the ship where lies The Master of ocean, and earth, and skies;

They all shall sweetly obey Thy will, Peace, peace be still."

We shall all have to deal with such storms in our lives. We can either face them with God's help to overcome or without it to be overcome. To have the peace of God that will keep our hearts and minds through these storms, we need to obey the gospel that we might be saved from our sins and then strive to be faithful to the Lord all the days of our lives. (---taken from Expository Files; May, 2003; Vol. 9, No. 5)

FOUR MISTAKES OF THE RICH FOOL

(Luke 12:13-21)

by Wayne S. Walker

In Luke 12:13-21, Jesus relates the story of the rich fool. This man had gained his wealth in a legitimate manner. He was not a thief or a swindler, but an honest farmer. Still, he was called by God a fool, because he made four serious mistakes.

Number one, he failed to recognize the true gauge of life's worth. He was concerned only with his fruits and goods, thinking his physical prosperity was the measure of his value. But Jesus teaches that, "A man's life consisteth not in the abundance of the things which he possesseth" and, "The life is more than meat and the body more than raiment" (verses 15 and 23). Rather, He exhorted His disciples to "seek ye the kingdom of God" (verse 31). As this rich man pondered over his wealth, he forgot that God created hman life and it is He who determines the measure of its worth, not man. We need to remember that God has not made material success the measure of a man's real worth, but has given him a higher yardstick, the perfect law of liberty, His divinely inspired word.

Second, he failed to see the true and good use of his surplus. His only worry was where to lay up his goods for himself. There are very few of us who do not keep a savings account of some kind. Why? Most would say to provide for the needs of our families, to have some of the finer things of life, or to prepare for an emergency or old age; and these reasons are all fine. But the Bible gives another one. "Let him that stole steal no more, but let him labor, working with his hands that which is good that he might have to give to those in need" (Ephesians 4.28). The Bible teaches that there are a number of ways a Christian can use his prosperity in the service of God to further the cause of the Lord. While the rich farmer was trying to decide to do with his surplus, he forgot that God is the giver of every good gift, and that man is only a steward of these blessings. We ought not to be selfish like this fool, but as Christians use that which we have to help others and do good.

Again, he failed to understand the nature of true joy. He said, "Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry." It was his belief that joy stemmed merely from enjoying physical goods, but the Bible teaches differently. Truly, Christians are to rejoice. There is no picture in the scriptures of the Christian as a long-faced, downward-looking individual who views life as a deprivation, but rather as a vibrant, enthusiastic person who looks at life as a means of praising God. "Rejoice always in the Lord: and again, I say, rejoice" (Philippians 4:4). Christians rejoice in spiritual things rather than in material things. When one who makes his material goods his sole source of joy must leave them, or they leave him, his joy disappears because heno longer has his source of joy. This fool forgot that God is the source of all true joy. Let us rejoice in the Lord and not only in the things of this life for they are fleeting and cannot give the everlasting joy God offers through Jesus Christ.

Last, he failed to recognize the limited tenure of human life. It is possible that he had dismissed the thought of death from his mind entirely and tried to pretend his days were unnumbered. However, the Bible teaches that "it is appointed to a man to die once" (Hebrews 9:27). Each one shall come to the end of his earthly life someday. Even if this ifellow had given consideration to death, he evidently put it far in the future and felt assured of a long life to enjoy the fruits of his labor. But he was wrong, for God told him, "This night thy soul shall be required of thee." No one has the right to count on future life, since James says our lives are like a vapor which appears for a little while then vanishes away (James 4:14). The subject of this story forgot that God gave life, and He alone has power over it, even to take it away at any time. We ought not to make this same mistake by counting on length of days, or even tomorrow, for such may never come. Rather, let us realize the brevity of life and the necessity of working the works of him who sent us while it is yet day, for the night cometh when no man can work.

The parables of Jesus are rich in wonderful teachings on how to live life and serve our Maker to please Him. The parable of the rich fool is a lesson aimed at keeping us from trusting in this life, its affairs, and possessions. It is a lesson we need to learn so badly in this present, materialistic age. (---taken from The Sower; Nov., 1976; Vol. 21, No. 11; p. 4)

 THE GOSPEL IN SAMARIA

(Acts 8:1-13)

by Wayne S. Walker

Even before the foundation of the world, God had a plan to save all mankind from sin. Just after Adam and Eve transgressed, God promised that the seed of the woman would bruise the head of the serpent. This plan involved choosing the descendants of Abraham, Isaac, and Jacob as the chosen nation of Israel through whom that seed would come. Even during the Old Testament, prophets foretold that salvation through the coming Messiah would be available to Jew and Gentile alike.

When Jesus came, He told the apostles to make disciples of all nations, saying that their witness would begin in Jerusalem, then spread to Judea and Samaria, and finally go to the uttermost part of the earth. Even on the day of Pentecost, Peter said that the promise would be to those who are afar off. The first seven chapters of Acts discuss the church in Jerusalem. Then in Acts 8:1-13, after the persecution that arose concerning Stephen, we see that the gospel spread into Judea and Samaria. And, of course, after that it went on into the uttermost part of the world. But this article will focus our attention on the work of Philip in this account of the gospel in Samaria.

Preaching

First, we see the importance of preaching. "Now Saul was consenting to his death. At that time a great persecution arose against the church which was at Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles. And devout men carried Stephen to his burial, and made great lamentation over him. As for Saul, he made havoc of the church, entering every house and dragging off men and women, committing them to prison. Therefore those who were scattered abroad went everywhere preaching the word. Then Philip went down to the city of Samaria and preached Christ to them" (Acts 8:1-5).

Christianity is a preaching religion. In Mark 16:15 Jesus commanded, "Go into all the world and preach the gospel to every creature." A lot of people today do not like anything which could be called "preaching." If they attend church services at all, they want to go where they will not be "preached" to. But Jesus told us to preach, and that is what we have to do if we are to please Him, whether people like it or not. In fact, preaching the message of salvation is the divinely authorized method of declaring the wisdom of God to a lost and dying world. "For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe" (1 Corinthians 1:21).

Thus, to obey Christ, we must "preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching" (2 Timothy 4:2). Those who are evangelists should preach both "publicly and from house to house" (Acts 20:20). This would include preaching from the pulpit, on the radio or television, in newspapers, by phone, or whatever other public opportunities present themselves, as well as privately in home Bible classes. Yet, remember that it was not only "full-time evangelists" in the first century, but all those who were scattered abroad who went everywhere preaching the word. Each Christian can talk to his or her co-workers, neighbors, relatives, and other acquaintances. We can invite them to services, enroll them in Bible correspondence courses, give them tracts, or ask for home Bible studies. That is preaching the word!

Truth versus Error

Second, we see the importance of distinguishing truth from error. "And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did. For unclean spirits, crying with a loud voice, came out of many who were possessed; and many who were paralyzed and lame were healed. And there was great joy in that city. But there was a certain man called Simon, who previously practiced sorcery in the city and astonished the people of Samaria, claiming that he was someone great, to whom they all gave heed, from the least to the greatest, saying, 'This man is the great power of God.' And they heeded him because he had astonished them with his sorceries for a long time" (Acts 8:6-11).

Simon claimed to be "the great power of God," or at least accepted this claim made for him by others, and even did magic tricks which seemed to confirm his power. Yet, he was lying. This reminds us that not everyone who claims to teach the truth or speak for God is actually doing so. Jesus warned us about false prophets (Matthew 7:15-16). Paul said that from both outside and from among the disciples men would arise to draw away people from Christ (Acts 20:29-30). And Peter reminded us that just as there were false prophets among the people in the Old Testament, so there will come false teachers in this time (2 Peter 2:1-2). Therefore, we should "not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world" (1 John 4:1). The word "test" simply means to examine carefully in order to determine whether one is telling the truth or not.

This is exactly what the church at Ephesus had done. "I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars" (Revelation 2:2). Jesus had some things to say against the church at Ephesus, but this was not one of them. Indeed, He was commending them for taking this action. Yet, how do we "test the spirits" and what standard do we use? When Paul preached in Berea, we are told that "these were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily whether those things were so" (Acts 17:11). Of course, in Philip's day the completed New Testament scriptures were not yet available. However, when the Samaritans compared Philip's true miracles to Simon's fake tricks, they could immediately tell the difference between truth and error, and they accepted the truth. We need the same attitude. We must search the scriptures to tell the difference between truth and error and then accept only the truth.

Obedience

Third, we see the importance of obedience to salvation. "But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized. Then Simon himself also believed; and when he was baptized he continued with Philip, and was amazed, seeing the miracles and sings which were done" (Acts 8:12-13). We are not told exactly all the Philip said, but we know that his preaching concerned the kingdom of God into which those who are delivered out of the power of darkness are translated (Colossians 1:13). And it involved the name of Jesus Christ, which simply stands for doing all things by His authority (Colossians 3:17). Also, we see that as a result of his preaching these things, both men and women were baptized, including Simon. So he must have preached something about baptism too. We might ask, why were they baptized? The text does not specifically say, but other passages of scripture answer the question.

To begin, they were baptized because Jesus Himself commanded it for salvation. "He who believes and is baptized will be saved; but he who does not believe will be condemned" (Mark 16:16). According to this, if a person wants to be saved, he must believe and be baptized. Therefore, the Lord plainly makes baptism a part of the gospel which He had just told the apostles to go into all the world and preach to every creature. Next, they were baptized because inspired men said that baptism is necessary for remission of sins. On the day of Pentecost, after Peter had preached Christ to the people, they were pricked in their hearts and asked what they needed to do. In Acts 2:38 Peter responded, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit." According to this, if a person wants remission of sins, he must repent and be baptized.

Then, they were baptized because the scriptures teach that baptism stands between the sinner and being in Christ where he can walk in newness of life. "Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life" (Romans 6:3-4). This passage says that we cannot be raised to walk in newness of life until after we have been buried with Christ in baptism into death.

Conclusion

The Samaritans and Simon did not stand around and argue with Philip about whether or not baptism was really essential to salvation or refuse to be baptized because they thought thatit was a work and had been told that no works can be conditions of salvation. They simply heard the gospel message, believed it, obeyed its terms, and were saved. "Though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him" (Hebrews 5:8-9). (---taken from Expository Files; May, 2002; Vol. 9, No. 5)

DISCHARGED FROM THE LAW

(Romans 7.1-25)

by Wayne S. Walker

A false concept that is very prevalent in the religions world today is that we are in some way still amenable to the Old Testament law. Many people believe that all one has to do to be saved is to keep the Ten Commandments, or that we can use instrumental music in worship because David did. These folks have never learned that there is a distinct and vital difference between the Old and New Testaments. During the period when men were beginning their attempt to restore New Testament Christianity in this country, one of Alexander Campbell's early discourses, his "Sermon on the Law" in 1816, caused a great deal of controversy when he sought to dilineate the proper division of the Bible, because most religious people insisted upon equal authority for both covenants in the life of the Christian. One passage which deals with the subject is Romans 7:1-25, where Paul says that we are discharged from the law.

In verses 1-6, Paul drew an analogy from the husband-wife relationship. Speaking to those who knew the concept of the law, he said that a man is under the principles and precepts of a law as long as that man is alive (verse 1). He then illustrated the idea by stating that if a woman is married to a man and the man dies, she is free from the law of her husband to marry another. However, if her husband is still alive and she marries another she is an adulteress (with the exception of a divorce for fornication, Matt. 19:9). Yet, if her first husband is dead, she is not an adulteress if she remarries because she is loosed from the law of that husband (vs. 2-3).

This analogy may help some who are confused and wonder why we "keep parts of the Old Testament" but not other parts (when in fact we keep none of it). The law of the first husband, to which the woman agreed, might have been to darn his underwear, fix gravy with rice, and starch his socks. After his death and her remarriage, the law of her second husband may have been to darn his underwear, fix gravy with potatoes, and no starching socks. She does not continue to starch socks as her first husband wanted, because she has been loosed completely from that law, even though she still does things in it as her second husband wants. She darns his underwear, not because it was the law of the first husband but because it is the law of the second. In like manner, we obey certain principles found in the Old Testament, not because they are in the Old Testament but because they are in the new.

Therefore, Paul concludes that we are dead to the law (vs. 4-6). To what law is he referring? He specifies that it is the law which contained the commandment, "Thou shalt not covet" (see Exo. 20:17). How are we dead to the law? It is by the body of Christ when He hung at Calvary. "Blotting out the handwriting of ordinances that was contrary to us, and took it out of the way, nailing it to the cross" (Col. 2:14). Why are we dead to the law? In order that we might be joined to another, to Christ and His law, and bring forth fruit to God, thus serving in newness of spirit and not in the oldness of the letter (cf. 2 Cor. 3:6-11).

In verse 7, an imaginary question is raised about the nature of the law. Is the law then sinful? Did God cause man to sin by giving the law? Paul says certainly not. The purpose of the law was to define sin and condemn it. "I had not knownsin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet." The law contained "the commandment, which was ordained to life" (v. 10). The design of the law was to teach the Israelites how to live so as to please God and receive His favor. "Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the Lord" (Lev. 18:5).

We are told, "Wherefore the law is holy" because it prescribed a commandment that was "holy, and just, and good" (v. 12). Paul continues, "For we know that the law is spiritual" (v. 14) since its purpose was spiritual in nature. It pointed the Israelites to the Messiah. "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith" (Gal. 3:24). Finally he says, "I consent unto the law that it is good" (v. 16) in that it served the purpose for which God instituted it. Thus, the law was not evil in and of itself. Yet, at the same time it was not perfect because it made no provisions for remission of sins (Heb. 10:3-4). Therefore, all under the law were under only condemnation if they disobeyed, for there was no avenue of release. God never gave the old covenant to be a final method of bringing men into perfection. It was given for a specific purpose: to prepare men for the coming of Christ who would bring into existence a complete means for perfecting man.

In verses 8-24, Paul talks about the effect of the law. Because of what has been previously said, the law was one of condemnation and death (vs. 8-14). Sin took advantage or occasion of the law. Since the law required perfect obedience, it gave sin force by subjecting every transgression to the penalty of death. Yet, it supplied neither help nor hope to the transgressor (v. 8). When a man does not know the law, sin is "dead" (i.e., "dormant") to him; he feels alive. But when he came in contact with the law, sin came alive and the commandment which was meant to tell a person how to live became a means of death. Paul said that sin deceived and slew him. He died,or saw himself as dead through the law and its penalty (vs. 9-11). Did the law cause the death? No, sin caused the death, working through the law (that is, the law prescribed the penalty of death) which was given that sin might appear sinful (vs. 12-14).

There follows a description of one under the law without Christ (vs. 15-24). Paul projected himself into this situation and said that which he did (sin spurred on by rebellion at the command) he allowed not (did not endorse it to be good). What he wanted to do (keep the command) he did not, and what he hated (breaking the command) he does. But even though he did that which he did not want to do (break the law), he still recognized the law to be good (vs. 15-16). In him, that is his flesh, dwelt no good thing. (This is not a statement of total depravity but of the result of sin through the law.) He wanted to do good, but he did not find the means to do it, either in himself or the law. For the law provided the knowledge of, not the cure for, sin. And in order to do good, we must first be freed from evil (vs. 17-20).

There is a law, Paul went on, that when he wanted to do good, evil was there tempting him (vs. 21-24). He delighted in the law of God in that he wanted to do what is right. But there was a different kind of law in his members, warring against the law of his mind (the desire to do good) and it brought him into captivity to the law of sin (cf. Gal. 5:16-17). This is the effect of trying to keep the old law, of seeking justification on the basis of law. It is complete dominion and captivity to sin resulting in a wretched state. "Who shall deliver me from the body of this death," this miserable condition? Not the law!

In verse 25, Paul tells us that the answer to the question is Jesus Christ our Lord, who was sent by the grace of God. Jesus promised that, when all was fulfilled, the law would pass away (Matt. 5:17-18). Since Christ is the "end of the law" (its fulfillment, Rom. 10:4), the law has served its purpose and was taken out of the way. Christ came to "redeem them that were under the law" (Gal. 4:4-5). He did this by abolishing "in his flesh the enmity, even the law of commandments contained in ordinances" (Eph. 2:15).

The old covenant itself prophesied its own replacement (Heb. 8:6-13). When Jesus came to do the will of God, He took away the first covenant so that He could establish the second, "by the which will we are sanctified through the offering of the body of Jesus Christ once for all" (Heb. 10:7-10). Jesus paid the penalty, thus providing perfect pardon. Having done this, He took that old law, which did not offer perfect pardon but only the penalty of death for sin, out of the way. As a result, Paul concluded in Romans 8:1, "There is therefore now no condemnation to them which are in Christ Jesus."

This is why we say that we are justified by grace and not the law. This is not to say that we are not under law to Christ (1 Cor. 9:21), but that the old law not is the grounds of our justification (Rom. 3:30, Gal. 3:11). Even if Christ did come and take our place as an atonement for sin, the old law made no provision for such a substitution as long as it was in force. He had to take it out of the way, giving His own law which provided for His sacrifice to be valid (note Heb. 7:11-14). If we are still under that old law, Christ's death on the cross avails nothing. If we seek justification by the provisions of that law, Paul warns, "Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace" (Gal. 5:4). (---taken from Guardian of Truth; Apr. 4, 1985; Vo. XXIX, No. 7)

THE SAFETY AND SECURITY OF THE CHRISTIAN

(Romans 8:18-28)

by Wayne S. Walker

In view of all the trials, difficulties, afflictions, temptations, and other problems that we face in life, how can a Christian be confident that he is in a right relationship with God and has the hope of eternal life? And even if he does everything that he is supposed to, how can he be sure that when he gets to the end of the way, the promised reward will be waiting for him? Paul gives an answer to these questions in Romans 8:18-28. In verse 18, he reminds us that we shall suffer trials and tribulations in this life, but says that the sufferings of this present life are not worthy to be compared with the glory that shall be revealed afterward. Then in verse 28 he tells us why we can look forward to this promise, writing, "And we know that all things work together for good to those who love God, to those who are the called according to His purpose." This passage explains for us the safety and security of the Christian.

First, what is Paul talking about? He says that "all things work together." The big debate on this passage through the years has been whether the term "all things" is absolutely inclusive of everything or to be limited to certain specific things by the context. Those who believe that the term must be limited by the context will often argue that God does not cause bad things to happen in order to work out good for people. Of course, we recognize that this is true. The Bible teaches that God does not tempt any man with evil (James 1:13-18). Thus, they usually conclude that "all things" refers only to the things which God has done to provide for man's redemption.

However, the passage does not actually say that God causes anything, only that all things work together for good. Bad things happen; that is a fact of life. But God can take even bad things, which He Himself did not cause, and use them for good. For example, in Philippians 1:1-13,Paul wrote that his imprisonment had resulted in even some among the palace guard hearing and obeying the gospel. Other passages (Romans 5:3-5, James 1:2-12) teach that tribulations and temptations which God allows but does not cause can help us develop patience and hope. Therefore, my conclusion is that "all things" is inclusive of anything and everything that might happen, including our sufferings in this life, and the only limitation is imposed by the verse itself as I shall mention later.

Second, how do all things work together? Paul says, "For good." This simply means, again, that God can take anything, even bad things which He did not necessarily will to happen, and use them to accomplish some good purpose. One perfect illustration of this is Joseph. God did not cause Joseph's brothers to be jealous of him and sell him into slavery; God did not cause Potphari's wife to lie about him and Potiphar to put him into prison. Yet in Genesis 45:7 Joseph said, "And God sent me before you to preserve a posterity for you in the earth, and to save your lives by a great deliverance." I believe that Joseph is saying that God sent him there by using the various events that happened so that the Lord's plan to save the family of Jacob might be carried out.

Of course, God's ultimate plan for us is that we might be saved in heaven (Matthew 25:34). In order to fulfil His plan, He provided for our redemption in Christ, but to maintain His plan, He continues to work through the events of our lives to help us gain the goal, not allowing any temptation to overtake us but what He provides a way of escape (1 Corinthians 10:13), and chastening us as it seems good to Him (Hebrews 12:7-11). Now, as to the inevitable question as to exactly how God does this, the answer is that we just do not always know. Our finite minds simply cannot comprehend all the infinite ways available to God to work out His plan, but by faith we can believe that He has both the ability and the desire to do so.

Third, to whom do all things work together for good? Paul says it is "to those who love God." Here is the limitation of the verse mentioned earlier. The passage does not necessarily teach that all things work out together for good to just anyone and everyone, but to those who truly love the Lord. This, of course, is the first and foremost commandment (Mark 12:28-30). If someone loves the Lord with all his heart, soul, mind, and strength (and this necessarily demands obedience to the Lord's will, 1 John 5:3), then he can rest assured that God can and will work out all things for His good, even if he may not understand how. If a person really does not love the Lord, then he has no reason nor basis to expect that God will work out all things for his good.

So then, here is the safety and security of the Christian. As long as we love God and obey His will, we can be sure that God will work all things together for our good by not allowing any temptation or trial to happen to us without providing a way of escape, and using the events that occur in our lives [even suffering] to provide opportunities for us to grow in our faith with the ultimate goal of helping us get to heaven. That is what Paul is talking about in the following verses, Romans 8:28-39. "Who shall separate us from the love of Christ....For I am persuaded that neither death nor life...nor any other created thing shall be able to separate us from the love of God which is in Christ Jesus our Lord." Our safety and security depend on God's love, because He wants to do everything within His power and will to make it possible for us to be with Him.

Fourth, where are these blessings of safety and security found? Paul answers this in the last phrase of the verse, "to those who are the called according to His purpose." Those who love the Lord are the called according to His purpose. The New Testament has a lot to say about being called by God. According to 2 Thessalonians 2:13-14, God calls us by the gospel, and those who respond to the gospel in faith and obedience are the called of God. But where are these called ones found? In 1 Corinthians 1:2 Paul wrotes that those who are sanctified in Christ Jesus are the ones who are called to be saints.

Thus, the called are in Christ. How does one come to be in Christ? "For you are sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ" (Galatians 3:26-27). The Bible says that we are baptized into Christ. But why is it so important to be in Christ, and to remain in Christ? "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ....In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace" (Ephesians 1:3-7). The "place" where all spiritual blessings are found is "in Christ." Those who are the called in Christ have the safety and security of knowing that as long as they truly love the Lord, He will do everything He can to help them gain eternal life.

Hence, we see that this safety and security are not unconditional. God has done and is doing His part, but we have to do our part too by obeying the Lord's will and remaining faithful to Him no matter what. Nothing can separate us from the love of God, but we must not allow ourselves to depart from it. However, if we love Him above all else and serve Him in this life according to His word, we can have the confidence of a home in heaven when the Lord returns. (---taken from Focus Magazine; Jan., 2001; Vol. 5, No. 1; pp. 26-27)

THE DEATH AND RESURRECTION OF THE BODY

(1 Corinthians 15:42-44)

by Wayne S. Walker

Most people try to take care of their bodies. We usually eat good food, take baths, see the doctor when we are sick, brush our teeth, visit the dentist twice a year, get our eyes checked, wear nice looking clothes, fix our hair, and maybe even exercise some. All of this is for the well-being and enhancement of the physical body. However, someday, no matter what we do, we are going to die, and our bodies will be put in the grave where they will return to the dust of the ground from whence they came, unless Jesus comes first.

Yet, just as surely as the body without the spirit dies, so when Jesus does return, the bodies of all who have or will have died will be raised from the dead and reunited with their spirits. In 1 Corinthians 15:42-44, Paul talks about the death and resurrection of the body. "So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in honor. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body."

It is very important to note that Paul is not discussing the nature and immortality of the soul in this passage. Rather, he is talking about what happens to the body in both death and the resurrection. Some have misused this passage to teach "conditional immortality," affirming that even our souls cannot be considered immortal until after the resurrection of the dead. However, the subject is introduced in verse 35. "But someone will say, 'How are the dead raised up? And with what body do they come?'" The topic which Paul is addressing is not the soul but the body. What does Paul have to say about this?

First, he says that it is sown in corruption and raised in incorruption. The word "corruption" apparently refers to the fact that the body is physical and will decay, as God has said (Genesis 2:7, 3:19; Ecclesiastes 12:7). It will be put in the ground and return to the elements from which it was made. However, when it is raised, it will never again be subject to decay but will be incorruptible. This, which is now corruption, will in the resurrection will put on incorruption (1 Corinthians 15:50-54). The reason is that we shall be fitted for an inheritance that is incorruptible (1 Peter 1:3-5).

Second, Paul says that the body is sown in dishonor and raised in glory. Why sown in dishonor? This probably refers to the fact that we are guilty of sin (Romans 3:23, 5:12). The body or flesh has been the instrument through which we have committed these sins (Romans 8:5-8). However, at least for the righteous, the body will be raised in glory because it will then be perfect or sinless, like Christ's glorious body (Philippians 3:20-21, 1 John 3:1-3).

Third, Paul says that the body is sown in weakness and raised in power. The very weakness of this physical body is seen in the fact that it wears out, dies, and then decays. In John 11:38-39, after Lazarus became sick and died, Jesus came and commanded the stone of his burial place to be removed. Martha, and probably everyone else there, was amazed because a body that had been in the tomb for four days would be repulsive and offensive. After the body dies, man does not have the power to bring it back to life, in spite of all those horror movies about "the living dead." However, God has power to raise the dead and will do so at the end of time (1 Thessalonians 4:16-17).

Fourth, Paul says that the body is sown a natural body and raised a spiritual body. The idea of the natural body here is simply that which is physical by nature and hence mortal or subject to death (Romans 6:12-13, James 2:26). However, while the body that is raised will be the same body, it will no longer be natural or physical but spiritual. Paul talks about a change taking place; hence, it will be different in nature. In 2 Corinthians 5:1-4 Paul talks about the destruction of our earthly house or tent, referring to death, and then being clothed with our habitation which is from heaven.

Paul illustrates this change with the sowing of wheat. "Foolish one, what you sow is not made alive unless it dies. And what you sow, you do not sow that body that shall be, but mere grain, perhaps wheat or some other grain. But God gives it a body a He pleases, and to each seed its own body" (1 Corinthians 15:36-38). When we sow a seed, it must die in order to produce a new plant. The plant that comes forth is not the same seed that was planted. It is like the one from which the seed came, but it is still different because it is new life.

One other thing that we need to remember is that in this passage Paul is primarily talking about the resurrection of the righteous. Yes, all of the dead, both righteous and unrighteous, will be raised at the same time (John 5:28-29). However, the blessings of the resurrection that Paul discusses in these verses are reserved for those who are righteous (Philippians 3:10-11). All will be raised, but only the righteous will attain unto the resurrection of life. (---taken from Expository Files; December, 2003; Vol. 10, No. 12)

"NOW CONCERNING THE COLLECTION"

(1 Corinthians 16:1-2)

by Wayne S. Walker

     Through the years some have been heard to ridicule the idea of "five acts of worship." When we understand that the Biblical concept of "worship" involves "an act of homage or reverence to God" (see W. E. Vine's Expository Dictionary of New Testament Words, Vol. IV, p. 235) then we can realize that certain acts are acceptable to God as worship because He has authorized them for that purpose--hence, "acts of worship." Most people have no problem agreeing that prayer, singing, the Lord's supper, and even Bible preaching fit into the general category of worship, but there are those profess not to see how taking up a collection can be considered an act of worship. However, the fact is that in giving as the New Testament instructs each Christian is performing "an act of homage or reverence to God," then we should have no trouble accepting this as an act of worship.
     Some words by the apostle Paul should help us to understand more about this. "Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come" (1 Corinthians 16:1-2, King James Version). This idea of a "collection" is not just a suggestion or some good advice, but an "order" that an inspired apostle of Jesus Christ gave both to the churches of Galatia and to the church at Corinth. Then Paul provides instruction so that we may have more precise information on the subject.

When is the collection to be taken?

     "Upon the first day of the week." Why specify the first day of the week? We know that this is the day upon which early Christians met for worship, as they gathered together to break bread (Acts 20:7). Later writers identify it as "the Lord's day" (Revelation 1:10). Why God chose this day for this special purpose is not revealed, but it may have something to do with the fact that Jesus rose on the first day of the week (Mark 16:9). Some human churches take up a collection nearly every time the doors are open, but since God specified that the collection was to be "upon the first day of the week," it is the only day that is authorized for a collection by the church. The language also means that if possible Christians should give each first day of the week.

Who should participate in this collection?

    "Let every one of you." To whom was this statement directed? "Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints" (1 Corinthians 1:2). Those directed to engage in this collection are identified as "the church" and "saints." The church consists of those who have been saved (Acts 2:47). Saints are those who have been separated from sin (Ephesians 2:19). Basically, the church is made up of those who are saints. Some human churches beg money from nearly anyone and everyone. However, the collection is designed as an act of worship for Christians, not an appeal for visitors to donate.

What exactly is the collection?

      It is an activity in which each member can "lay by him" or put aside his contribution to the Lord. The New King James Version says "lay something aside." It is a gathering together of money for a purpose. According to the New Testament, churches were and are authorized to use their collected funds for three purposes. The first is to support gospel preaching (2 Corinthians 11:8, Philippians 4:15-16). The second is to provide whatever is necessary for the edification of the saints (1 Corinthians 14:26, Ephesians 4:11-16). The third is benevolence for needy saints (Acts 11:27-30, Romans 15:26-28). How did they obtain the funds for these things? This is the only passage which shows how the money is to be collected.

Where is the collection to be put?

     "In store." The New King James Version says, "Storing up." This term implies putting something into a place where goods or precious things are collected and laid up, a storeroom, or treasury. The Jews had a treasury at the temple into which people could put their gifts (Mark 12:41). Even Jesus and His disciples, as they went about their work, had a "bag" into which they put their money for buying what they needed (John 12:6, 13:29). The early disciples brought their money to a common place, after which it was no longer under their individual control (Acts 4:34-37, 5:1-4). This authorizes a church to have a treasury, out of which whatever scriptural needs it has (benevolence, evangelism, or edification) are to be taken.

How is this collection to be given by each individual?

     "As God hath prospered him," or in keeping with his income. Everything we have is from God, the source of every good and perfect gift (James 1:17). He has asked that a certain part of that be returned to Him for the work of the church, but He has not specified an amount or percentage. In the Old Testament, He commanded the people of Israel to give a tithe, that is a tenth (Deuteronomy 12:6-11). However, in the New Testament, tithing is not authorized. The collection is to be a free-will offering in proportion to our prosperity, given cheerfully. "Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver" ( 2 Corinthians 9:6-7).

Why should the collection be taken?

     "That there be no gatherings when I come." The word translated "gatherings" is a plural form of the same word translated "collection." God has ordained that elders should oversee the work of the local church (1 Peter 5:1-3). This would include making decisions on what to do with the funds collected. These decisions would still have to be made by the brethren during times before elders are appointed (Acts 14:23). Some explain this passage by saying that Christians should just put their money aside somewhere in their homes and then when a need arises they can put it together to meet the need. But that defeats the whole purpose of the passage. When a need arises, Paul is saying that if the money is collected and put in store, then no one will need to go around to people's houses and gather the money. Rather, it will already be together to draw upon in meeting the need.

Conclusion

     There are two erroneous ideas about this passage which have arisen. One is that because Paul specifies a "collection for the saints," referring to benevolence for needy Christians, this passage can be applied only to taking up a collection for benevolence. It cannot be applied to taking up money for evangelism or edification and, some would even argue, to using any money thus collected for those purposes. What we have here is a specific application of a generic principle. The specific application is how a collection for the saints is to be gathered. The general principle is that whatever funds the church needs are to be gathered by saints laying by in store on the first day of the week. While it is important