KEEP GOING IN THE RIGHT WAY

Life is filled with swift transition, and sometimes those changes are difficult.  We cross valleys and climb the mountains at times.  On occasions, times are difficult.  The weak seem to give up and fall by the wayside.  A wise man said, “If thou faint in the day of adversity, thy strength is small.” (Prov. 24:10.)  Catherine Clinton wrote of Harriet Tubman: “Throughout her UGRR [Underground Railroad] career, she offered the following refrain: ‘If you are tired, keep going; if you are scared, keep going; if you are hungry, keep going; if you want to taste freedom, keep going.’” (Harriet Tubman: The Road to Freedom.) The apostle Paul wrote, “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.” (1 Cor. 15:58.) Again, he said, “And let us not be weary in well doing: for in due season we shall reap, if we faint not.” (Gal. 6:9.)

OBEYING GOD WHILE NOT MAKING INTERNATIONAL NEWS

DONNIE VICK

  For the second time in a few short months, my Facebook feed has been covered in news articles about congregations who have withdrawn from a wayward member.  In each case a letter of withdrawal was written, and the recipient of that letter made it go viral.  I do not know the details and facts of either situation, so this article is not intended to be critical of these congregations in any way.  Just the opposite is true.  I applaud congregations who take a stand against sin and are striving to keep the flock pure (1 Cor. 5).

However, if we can avoid making international headlines, we should strive to do so.  Paul said, “Let not your good be evil spoken of” (Rom 14:16).  It has been said that there is no such thing as bad publicity.  Perhaps that is true if one is a movie star or rock singer, but it certainly is not true of churches.  No congregation would want the public backlash that these congregations and others over the years have faced.  Hardly any good can come of it.  Some might point to brother Garland Elkins’ appearance on the Donahue show many years ago.  While he comported himself well and taught the truth, Donahue and the producers of that show only intended to make the church look like a bunch of hateful prudes.  That intent is on steroids today, so we need to be cognizant of that fact when we administer discipline today.  We cannot continue to shepherd like it is the 1980’s.  So, how can we avoid the headlines and still obey God?  Church discipline is not an optional matter; it is an order (2 Thess 3:6).

First, realize it may not be possible. The weirdest and dumbest things become viral today, so it should not be any surprise that a church wanting to do what is right would become viral for withdrawing from a practicing homosexual.  We cannot stop a person from getting on Facebook or Reddit and blasting the church.  Nor can we try to defend ourselves on social media and think it is going to be a fair fight.  Proverbs 26:4 definitely applies here.  The media and the mob will make us look even more foolish than the person blasting the church.

Second, we have to eliminate the paper trail.  I fully understand why letters of withdrawal are written.  There needs to be an acknowledgment of the individual’s status in the congregation, but these letters written to individuals have a mysterious way of getting shared on the internet and with news reporters and, even worse, lawyers.  Not only do the media and lawyers love to make lots of money off of these, they appear cold and callous. I know of one sister who received a letter of “disfellowship”, an unscriptural term.  She wanted to return for a long time, but the letter she received never told her how she could be restored!  Thankfully, she was restored and is faithful today, but she would have returned a lot sooner if the congregation would have been more thoughtful.

While we are commanded to withdraw ourselves from the disorderly (2 Thess 3:6), no passage requires elders or church leaders to write such a letter.  Remember withdrawing is something that the faithful do to themselves; it is not something we do to the wayward brother. The faithful choose not to keep company with him, so the congregation needs to be informed of the person’s status via announcement.  I would even recommend that the livestream be turned off for such an announcement.

Next, some of this could be avoided on the front end of our relationships with people.  When an individual is converted or places membership, they need to have a meeting with the elders or some of the men in the absence of elders ruling the congregation.  A brochure about the congregation should be shared with the prospective member telling them about how the congregation is going to stand for the truth and love that individual.  Included in this should be information about the process of church discipline and what constitutes a marriage in God’s eyes.  If people know going into the situation what is at stake if they fall away, they will forfeit their right to complain. 

Furthermore, one of the biggest problems for churches when it comes to church discipline is a failure to be consistent. Consistency in anything is a challenge, but having written procedures could help elders.  If the elders and members know that if a person has a certain number of unexcused absences from services or is unwilling to repent of some sin and the withdrawal process will now begin, then perhaps elders would have an easier time carrying out the process.  A valid complaint against elders is that they will withdraw from one wayward brother, but then avoid withdrawing from another person who is engaged in the same sin.  Elders need to repent of such inconsistency and confess it to the congregation.  Though difficult, a congregation will appreciate leaders who are honest enough to say, “We were wrong. Please forgive us.”

Finally, the process of withdrawal should mean something.  We are withdrawing our fellowship from this individual. That indicates that there has been some level of intimacy and friendship with this person.  Our choosing to avoid associating and going to lunch with this person should sadden them and us. Our relationship with this person ought to be so strong that when they are withdrawn from instead of posting about it on Facebook they weep.  That is the spirit of love that ought to be in the congregation.  When members and non-members of our congregation think about us, their first thought should be, “They really love each other.”  That is what Jesus wanted us to be known for: our love (Jn 13:35).  Sometimes that love is tough, but love that is not tough sometimes is not love at all.

We may be as thoughtful and careful as possible while going through this process and still get bad publicity. If that happens, so be it.  But let us have the determination to do it in a careful and thoughtful way.  Let us determine to use wisdom and foresight before a problem ever arises.  Let us determine to communicate clearly our expectations of members and elders. When we lovingly practice church discipline, we most certainly will not please the world and may even make the headlines, but we will please God.

AMOS THE COUNTRY PREACHER

BEN F. VICK, JR.

       I like studying the Minor Prophets.  Each one was a spokesman for God; each had a message that needed to be delivered; each came from different backgrounds; each had his own delivery style. 

       One of my favorite Minor Prophets is Amos, who prophesied in the days of Uzziah, king of Judah, and Jeroboam II king of Israel.  It was a time of great prosperity; money was flowing; armies were victorious; immorality was rampant.  Israel may have felt invincible. Amos was from the small village of Tekoa, twelve miles south of Jerusalem.  He was an herdsman and a gatherer of sycamore fruit.  I have read that the sheep for which he cared were ugly but had good wool.  The word “gatherer” of sycamore fruit meant “to pinch” sycamore figs to make them edible.  He was a farmer.  He did not go to the schools of the prophets, which might have ruined him.  He was a country preacher.  I am not in the same league with Amos, but many years ago, an elder referred to me as “a one-gallus preacher.”  I think he meant it in a good way. 

God sent Amos to the northern kingdom, Israel, to prophesy against her.  And did he!  Since prophets in delivering their messages were borne along by the Holy Spirit, we can learn a great deal about Amos’ approach (2 Peter 1:19-21).  He began by pointing out the sins and judgments against heathen nations employing the expression “for three transgressions…and for four.”  He leveled his barrage on Damascus (Syria), Gaza (Philistia), Tyre (Phoenicia), Edom, Ammon, and Moab.  Then, Amos turned his spiritual sword toward Judah, the southern kingdom.  As one reads the burdens to each of these nations, one can almost hear Israel say, “Yeah, lay it on them, Amos! Give it to them!)  But then, Amos turns and says, “Thus saith the Lord; For three transgressions of Israel, and for four, I will not turn away the punishment thereof….” (Amos 2:6-8.)

A brief analysis of the book of Amos is:  1. Eight “burdens” (Chapters 1-2); 2. Three “sermons” (Chapters 3-6); 3. Five “visions” (Chapters 7-9).

Amid the “visions,” Amos is confronted by Amaziah, the priest of Bethel.  Bethel was one of the principal places of the false worship that Jeroboam I set up.  He put golden calves in Dan and Bethel and told Israel that it was too far for them to go to Jerusalem to worship and keep the feast days.  He made priests, not from the tribe of Levi, but of the lowest of the people.  One of these was Amaziah, who, after reporting him to King Jeroboam II, confronts Amos as he is prophesying in Bethel:

Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words. For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land. Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there “But prophesy not again any more at Bethel: for it is the king’s chapel, and it is the king’s court.” (Amos 7:10-13.)

Amaziah tells the ole “country-bumpkin” to go home to Judah and prophesy for bread there.  He accused Amos of preaching for money.  Go eat bread in Judah and prophesy there, but do not prophesy anymore in Bethel.  It is the king’s chapel or sanctuary and the king’s court.  He does not want to hear what you say.  Did Amos flee?  Was there any fear in his eyes of the face of Amaziah? Hear his response:

Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was an herdman, and a gatherer of sycomore fruit: And the Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel. Now therefore hear thou the word of the Lord: Thou sayest, Prophesy not against Israel, And drop not thy word against the house of Isaac. Therefore thus saith the Lord; Thy wife shall be an harlot in the city, And thy sons and thy daughters shall fall by the sword, And thy land shall be divided by line; And thou shalt die in a polluted land: And Israel shall surely go into captivity forth of his land. (Amos 7:14-17.)

Amos was God’s prophet.  He was there to deliver the message, whether they would hear or whether they would forbear.  He was not afraid of their words nor dismayed at their looks.

Many years later, Paul told the young preacher Timothy,

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. (2 Tim. 4:1-5.)

Gospel preachers are not in the business of entertaining or speaking smooth words to tickle the ears of their listeners.  Their duty is to “preach the word; be instant in season, out of season; reprove, rebuke and exhort with all longsuffering and doctrine.”  This does not mean one should be abrasive nor use the pulpit as a whipping post.  Our purpose is to please God, not men.  We are thankful when good men appreciate the message, but our goal is to please God.

Some preachers have been accosted, accused, and attacked for using sarcasm or exposing error in sermons and debates. But those who level such have not read the Bible.  Elijah, Paul, and Jesus used sarcasm against false teachers.  Amos did.  Hear his words to Israel: “Come to Bethel, and transgress; At Gilgal multiply transgression; And bring your sacrifices every morning, And your tithes after three years.” (Amos 4:4.)  He was not trying to add sin to sin by encouraging them to practice idolatry in those places. That was biting sarcasm. Members of the church in many places have grown soft.  They do not want to hear, as one old brother said, “straight oil from the can.”  They do not want you to call the names of false teachers or denominations.  They incline toward pluralism which is we are all going to heaven just by different routes.  However, Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14:6.)

Give us more preachers like Amos.  Hew the line; let the chips fall where they may.

THE ENDING OF THE LAW OF MOSES

BEN F. VICK, JR.

 One of the great misunderstandings in the religious world, including some in the church, is the ending of the law of Moses.  The apostle Paul wrote, “And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.” (Col. 2:13-15.)  “The handwriting of the ordinances” refers to the law of Moses.  This verse affirms that the law of Moses, was blotted out.  It was taken out of the way. It was nailed to the cross.  Thus, the old law became null and void. This had to be done before the new covenant could go into force.  The writer of Hebrews said, “Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.”  (Heb. 10:9-10.)

  In a parallel passage, Paul wrote, “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh.” (Eph. 2:13-17.)  The “ye who sometimes were far off” is the Gentiles. But the blood of Christ made it possible for them to draw near.  Jesus broke down “the middle wall of partition” between Jew and Gentile.  The law of Moses was, in a figurative sense, the “middle wall of partition.”  It was given to Israel at Sinai.  No other nation received this law (Deut. 5:1-3).  Thus, it acted like a privacy fence, separating all other nations (Gentiles) from Israel.  Jesus abolished in his flesh (that is by his flesh) the enmity, the law of Moses, “even the law of commandments contained in ordinances.”  By Jesus’ death on the cross, he slew the enmity caused by the separation.  Jew and Gentile could be reconciled to God in one body, the church.  Thus, to abolish the law of Moses (the law of commandments contained in ordinances), denotes “to cause to cease, put an end to, do away with, annul, abolish.”  If a legislative body annuls a law, then that law is no longer valid. 

Again, back to Hebrews 10:9-10.  Jesus took away the first (the law of Moses) to establish the second (the gospel of Christ).  If the first had not been made null and void, then the second could not have been established.  If the second were not established until A.D 70, then individuals were not sanctified until A.D. 70.  If that will did not sanctify men until A.D. 70, then men were not forgiven until A.D. 70.  If the first has not been abolished but is still in force, then the second, the gospel of Christ, is not in force.  If sins were not forgiven until A.D.70, then the blood of Christ had no power until A.D. 70.  If sins were not forgiven until A.D. 70, then Paul missed it when he wrote: “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.” (Ephesians 1:7.)  According to A.D. 70 advocates, he should have said:  In whom we shall have redemption through his blood, the forgiveness of sins.  But No!  He wrote by inspiration, “we have redemption through his blood, the forgiveness of sins.  If no forgiveness of sins until A.D. 70, then no redemption until then.

The cross of Jesus is the pivotal moment in history in which there was a change in the covenants.  From a national law for Israel to a universal law for all men.  A change from a law that could not offer actual forgiveness of sins to a law made possible by the blood of Jesus to offer the actual forgiveness of sins.  I do not mean that the gospel of Christ went into effect immediately at the cross, for we know it was not preached in fact until the first Pentecost following the resurrection of Christ.  But then the gospel began to spread from Jerusalem, Judea, Samaria, and the uttermost parts of the world. 

Some think they have a verse that upholds the false idea that the law of Moses ended incrementally, ultimately ending in A.D. 70.  Paul wrote, “In that he saith, A new covenant, he hath made the first old.  Now that which decayeth and waxeth old is ready to vanish away.” (Heb. 8:13.)  The argument is “that which decayeth and waxeth old” is the Old Testament.  “Is ready to vanish away” means, according to their reasoning, that the law of Moses was still in force.  However, God made the first old.  Anything old is that which is to be done away.  An excellent comment is made on this statement by Ashley Johnson:

If there are two covenants, and it is positively asserted so in the word of God, in the ordinary line of thought and investigation, it will be right to investigate the First Covenant first. Therefore I address myself to the task of determining what Paul had in mind when he declared that a certain covenant or the first covenant was ready then to vanish away.  That is to say, that it had finished its work, that it was no more considered obligatory on any who understood its principles, precepts and provisions, and that it was vanishing even then and there from the hearts, from the lives, from the thoughts and from the experiences of men.

—The Two Covenants, Eugene S. Smith, Publisher, 50th Anniversary Edition – 1949, p. 8.

The religious world jumps over the cross to bring various things from the Old Covenant into the New Covenant.  The Seventh Day Adventist leap over the cross to get the ten commandments into the new.  According to their books, the Mormons jump over the cross to bring polygamy to the present day.  Though most Mormons do not practice it, their books still teach it.  The Roman Catholics borrowed incense from the Old Testament, circumventing the cross.  The Christian Church and others bounce over the cross to drag the mechanical instrument into the worship of the church.

The second covenant, the gospel of Christ, is in force now.  All need to obey it (Matt. 28:18-20; Mark 16:15-16). 

BE A WINNER!

BEN F. VICK, JR.

Seven times the expression “he that overcometh” or its equivalent is repeated to the seven churches of Asia in Revelation 2 and 3.  The word “overcome”  means “to carry off the victory, come off victorious.”  It means he that is a winner.  With this expression, seven different figures are used to describe the victor’s reward.  Note them with me please:

2:7 “To him that overcometh will I give to eat the tree of life, which is in the midst of the paradise of God.” 

2:11 “He that overcometh shall not be hurt of the second death.”

2:17 “To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.”

2:26 “And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations.”

3:5 “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.”

3:12 “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out:  and I will write upon him the name of my God, and the name of the city of God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.”

3:21 “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.”

All of these blessings promised “to him that overcometh” are simply different ways of expressing the same reward—heaven.  If we are victorious in this life, there awaits us a crown of life in the world to come.  But if we miss heaven, we are losers indeed. 

We are not discussing significant victories on the field, court, or golf course.  We do not even have in mind winning some important lawsuit where one has had to go to court.  How much shouting for joy can one do if he wins the next big sweepstakes but misses heaven?  Jesus said, “For what is a man profited, if he shall gain the whole world, and lose his own soul?  Or what shall a man give in exchange for his own soul?”  (Matt. 16:26.)  It is not necessarily wrong to be the beneficiary of a great sum of money; but if one loses his soul, he is a loser. 

God wants us to be victorious over temptations.  The devil is still on the prowl (I Pet. 5:8).  His efforts to tempt man and his ways have not changed.  John wrote, “For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (I Jn. 2:16).  Satan tempted Jesus in these ways, but Christ did not yield (Heb. 4:15; II Cor. 5:21).  Each time, our Lord answered, “It is written.”  But having God’s word in our hearts, we can keep sin out of our lives (Psa.119:11; I Jn. 2:1).  Jesus overcame sin; that is, he was victorious.  He did no sin.  We sin (Rom. 3:23), but we can be victorious over sin by obedience to the gospel (Acts 22:16; I Jn. 1:7).

Persecution is inevitable to the faithful servant of God.  Paul said, “All that live godly in Christ shall suffer persecution” (II Tim. 3:12).  Jesus said, “The disciple is not above his master, nor the servant above his lord.  It is enough for the disciple that he be as his master, and the servant as his lord.  If they have called the master of the house Beelzebub, how much more shall they call them of his household?”  (Matt. 10:24-25).  In another place, Jesus said, “Remember the word that I said unto you, The servant is not greater than his lord.  If they have persecuted me, they will also persecute you;…” (Jn. 15:20).  When we are hated, reproached and cast down and out for righteousness’ sake, then we are to rejoice (I Pet. 4:12-16).  We are to endure the reproaches which come our way because of the gospel in order that we might gain the victory (Jas. 1:12).  Jesus overcame, and so can we through him.  Paul, who suffered more in a lifetime for the cause of Christ that we would if we were to have three lives, said, “We are more than conquerors through him that loved us” (Rom. 8:35-39). 

But what do we do when someone has wronged us?  Perhaps, he has intentionally  done so.  The reaction of the world is to strike back, get even, and take matters into our own hands.  Paul wrote, “Dearly beloved, avenge not yourselves, but rather give place unto wrath:  for it is written, Vengeance is mine; I will repay, saith the Lord.  Therefore if thine enemy hunger, feed him; if he thirst, give him drink:  for in so doing thou shalt heap coals of fire on his head.  Be not overcome of evil, but overcome evil with good” (Rom. 12:19-21). 

Has someone—some brother or sister in Christ, or someone in the world—done you wrong?  Then, do not let evil be victorious over you, but be a winner by kindness and goodness.  By the force which resides in goodness, i.e., in kindness, motivate that one who has done you wrong to repent. 

This does not mean that a Christian should allow people to run over him.  Even Jesus, when he was struck by one of the officers at his trial, turned and said to him, “If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?” (Jn. 18:23).  This reaction of our Lord was not done just because a personal attack had been made on him, but to uphold the justice of the law.  But in spite of the fact that justice was not served, he overcame.  And so can we. 

The only way to be a winner is to be a faithful child of God no matter what comes our way.