YE ARE COMPLETE IN CHRIST

BEN F. VICK, JR.

The city of Colosse in Asia Minor was located about one hundred miles east of Ephesus and approximately 1000 miles east of Rome. Colosse was in the region of Phrygia. Pagan religion was rampant in the region. The Syrian king, Antiochus, imported 2000 Jewish families there in 170 B.C. It has been estimated that there were maybe 50,000 Jews in the area in the first century. So, Colosse was influenced by both paganism and Judaism. It may well have been a mixture of both, a syncretic religion, with a mixture of Judaism having been greater. This is gathered by the response that Paul gives in Colossians 2.

In Colossians 1, Paul emphasizes the preeminence of Christ (1: 15-20). His preeminence is expressed by the fact that He is the Creator of all, the Sustainer of all and the Redeemer of the obedient ones. Amid exhortations for growth and warnings of false teachers, the apostle Paul wrote, “And ye are complete in him, which is the head of all principality and power.” (Col. 2:10.)

The Greek word (πληρόω) which is translated: “ye are complete” means to “fill up to the full.” One interlinear translated the word, “you have been made full.” If one’s cup is full, then nothing can be added. If one is complete in Christ, there is no reason to look elsewhere for completeness. Many in the world are looking for purpose in life. They may consider some denomination, Eastern religion or a cult; however, one will not find purpose, completeness in anything but in Christ.

If one is complete in Christ, then he is incomplete outside of Christ. Therefore, one needs to be in Christ.  So, how does one get into Christ? Faith in Christ is necessary (John 8:24; Heb. 11:6). One must repent of his sins (Luke 24:46-47; Acts 2:38). Confessing Christ is essential (Rom. 10:9-10). Baptism puts one into Christ (Rom. 6:3-4; Gal. 3:26-27).

If one’s life is complete in Christ, why would there be a need to return to Judaism, paganism or some mixture of the two? Paul had warned, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” (Col. 2:8.) He also pointed out that the Law of Moses, “the handwriting of the ordinances” had been nailed to Jesus’ cross (Col. 2:14-15).  Then, Paul added, “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ.” (Col. 2:16-17.) “Let no man therefore judge you….” he said.  “Judge” here means “take you to task.” The tense of the verb indicates stopping an action in motion. Some were already taking them to task because they did not observe those ordinances of the law of Moses.

Those ordinances – dietary laws, the feast days and the sabbaths (under the Law of Moses) were a mere shadow of that which was to come (Heb. 10:1)? Why would one go back to the shadow when he could enjoy the substance?

It is beyond my comprehension why any member of the Lord’s church would leave Christ for some denomination. None of them can be found in the New Testament.  Did the person not find fulfillment in Christ? Did he or she not realize that all spiritual blessings are in Christ (Eph. 1:3)? Was he or she looking at the imperfections of the members? Did the individual take his focus off the Captain of our Salvation?

SIGN IN CLINIC:

“May your troubles be less, and your blessings be more and nothing but happiness walk through your door.”

BIBLE CLASS

A new quarter has started for our children’s Bible classes.  You never know what children will say in class!  Here is an example—true story:

The teacher was reviewing the Bible lesson with her 2-4 year olds.  She asked them, “Who was the Jewish ruler who came to see Jesus by night?”  One bright 2 year old promptly answered, “Nakedemous, but he had clothes on.” 

HE TOOK COURAGE

BEN F. VICK, JR.

Paul was traveling toward Rome, but he had been through a great deal before arriving. He was: (1) almost killed in Jerusalem; (2) he was a prisoner in Caesarea for two years; (3) he endured a storm and suffered a shipwreck.  How discouraging it must have been!  How depressed one might have felt!  How low could one get?  He had appealed to Caesar.  Now he was soon to be before him.  Luke records:

After three months we sailed in an Alexandrian ship whose figurehead was the Twin Brothers, which had wintered at the island. And landing at Syracuse, we stayed three days. From there we circled round and reached Rhegium. And after one day the south wind blew; and the next day we came to Puteoli, where we found brethren, and were invited to stay with them seven days. And so we went toward Rome. And from there, when the brethren heard about us, they came to meet us as far as Appiiforum and Three Inns. When Paul saw them, he thanked God and took courage.    (Acts 28:11-15)

From Rhegium, Paul and company sailed to Puteoli, approximately 200 miles.  Luke states that this was accomplished in one day.  The reason? “The south wind blew.”   The inspired historian tells us that they found brethren there and were invited to stay seven days.  The text does not tell us, but I wonder if they stayed in order to break bread on the Lord’s day as they had done in Troas (Acts 20:6-7).  It must have been refreshing to Paul and others traveling with him to be with the brethren after an arduous journey through seas, storms, and a shipwreck.  The missionaries traveled on toward Rome.  As they traveled, the brethren heard about them and met them at Appiiforum and Three Inns, which as the crow flies, was about 70 miles from Puteoli.

The text tells us, “When Paul saw them, he thanked God and took courage.”  All of us from time to time go through rough times in which we are unable to be with our brethren in Christ. How true that was of Paul and Luke.  It was a pure delight to see those of like precious faith.  These brethren had heard that Paul and company were traveling to Rome; they intercepted them at Appiiforum and Three Inns. They wanted to see them. As Onesiphorus later refreshed Paul, so undoubtedly, these brethren who met him revived his spirit.  Paul was thankful to God for them.  He thanked God for their coming.  I do not know if they knew Paul personally.  Nothing indicates that they did. But they were brethren. They wanted to be with Paul; he desired to be with them.

It is difficult for me to understand why some brethren, when times are tough, or when they have been through rough days, why they hesitate to be with their brethren.  After the loss of a loved one, our brethren can encourage us.  After a prolonged illness, our brethren can strengthen us.  After some tragedy, they can support us.  When we are down, they can lift us up.

And by the same token, as brothers and sisters in Christ, we should be more like these brethren who came to meet Paul and Luke. The text does not tell us how far they traveled to meet Paul. Any distance at all would have taken time and effort on their part. What about us? What measures do we expend, what time do we give to encourage our brethren? Some are shut-ins and cannot get out. Are we as those brethren who came to see Paul?

Paul thanked God for these brethren.  Do we pause to thank God for our brethren who care about us?  These brethren cared. When was the last time you thanked God for your brothers and sisters in Christ?  Paul wrote to the brethren at Philippi, “But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.” (Phil. 4:18.)

On a very personal note, I am thankful to God for my brothers and sisters here and other places who have encouraged me in so many ways over the years.  Through sickness and in health, the church here has been so good to me.  I have appreciated the cards, calls, food, prayers, and expressions of concern for my well-being in the last couple of years.  I am so grateful for your patience and steadfast love while I was having difficulty breathing, my hip surgery, blood clots, and my dental surgery in recent days.  God has been good to me.

The text does not end there.  Luke records that Paul “took courage.”  Oh, how we need courage today.  Remember: “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.” (2 Tim. 1:7.) Through difficult times, we need to take courage.  Paul was about to appear before Caesar.  He did not know at that time what the outcome would be, but he took courage.  Though he was an inspired apostle, he did not know what the future held for him.  Inspiration did not make one omniscient.  He only knew what had been revealed to him (1 Cor. 2:9-14).

What was it that caused Paul to take courage?  It was that he knew that God was with him.  Before the shipwreck, an angel of God appeared to him, “Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee.” (Acts 27:24.)  In Paul’s last letter, as he was looking back, he stated that the Lord stood with him and strengthened him (2 Tim. 4:17).  Jesus promised to be with those who do his will (Matt. 28:18-20).  Paul, with confidence, wrote, “Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.  So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.” (Heb. 13:5-6.)

He took courage in seeing his brethren. They had traveled some distance to see and encourage Paul.  Aaron and Hur held up the hands of Moses as Joshua fought Amalek.  Preachers and elders need the encouragement of brethren as they strive to do God’s will. Luke, who labored with Paul, was a big encouragement to him.  In Paul’s second imprisonment in Rome, he wrote that last epistle to Timothy in which he said, “Only Luke is with me.”  Luke, the beloved physician, must have been a great encouragement to Paul.  We all need encouragement, especially preachers and elders. Paul was strengthened by his brethren.

May God help us to encourage our brethren.

THE FATHER SENT THE SON

BEN F. VICK, JR.

The eternal Word in the bosom of the Father left the beauties of heaven and walked upon this low ground of sin and sorrow.  His heavenly Father sent him.  Why did he send his only begotten Son to this world?

 God, our Father, sent his Son because he loved us.  The Apostle of Love wrote, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16.) Paul wrote, “For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Rom. 5:6-8.) Who can comprehend the Father’s love for us in sending the most precious gift to this sinful world?  What earthly father would be willing to give up his Son for lawbreakers? 

The Father sent his Son to be the perfect example for humanity.  Peter wrote, “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:” (1 Peter 2:21-23.) Man needs direction.  In the long-ago Jeremiah sobbed, “O Lord, I know that the way of man is not in himself: It is not in man that walketh to direct his steps.” (Jer. 10:23.) Twice in the book of Proverbs, we are told, “There is a way which seemeth right unto a man, But the end thereof are the ways of death.” (Prov. 14:12; 16:25.) Jesus Christ is the Light of the world.  His example is the ultimate gold standard.  All other leaders of men fall far short of his sinless life (2 Cor. 5:21; Heb. 4:15).  Jesus showed us how to be obedient to the Father.  He said, “For I came down from heaven, not to do mine own will, but the will of him that sent me.” (John 6:38.)

The God and Father of our Lord Jesus Christ sent him to be our high priest.  Since he became a partaker of flesh and blood when he entered this world and was touched with the feelings of our infirmities, God’s children have the perfect high priest. Without Jesus Christ as our mediator and our high priest, we have no means of approaching the Father in heaven.  We read of him: “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.” (Heb. 7:25-27.)

  Our heavenly Father sent his Only Begotten Son to die for the world.  From eternity it was determined that the Word would become flesh to die for mankind.  The writer of Hebrews tells us, “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.” (Heb. 2:9.) On the isle of Patmos, John wrote, “And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.” (Rev. 13:8.) His death was no accident; it was planned. Every lamb slain from the foundation of the world typified the Lamb of God who came to take away sin.  Jesus poured out his blood that we might have remission of our sins (Matt. 26:28; Heb. 9:22; Eph. 1:7; Rev. 1:5). 

John tells his readers, “And we have seen and do testify that the Father sent the Son to be the Saviour of the world.” (1 John 4:14.)  The Father sent the Son to be the Savior of the world.  Paul wrote, “This is a faithful saying and worthy of all acceptation. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.” (1 Tim. 4:9-10.)  God the Father is the Savior of the world because he designed the plan whereby man might be saved.  He sent his only begotten Son to die so that the world might be saved. 

Since Jesus Christ, the Word, the Son of God, the Light of the World, the great I Am, died for all people, why are not all going to be saved?  The Universalist thinks all will be saved, regardless of how they lived on this earth.  However, the New Testament teaches that only a few will be saved.  “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” (Matt. 7:13-14.) In the same context, Jesus said, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” (Matt. 7:21-23.)

Note again the verse quoted above: “For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.” (1 Tim. 4:10.) God is “the Savior of all men, specially of those that believe,” that is, particularly those who believe.  Not all will be saved, though Jesus died for all.

“Those that believe” is not limited to faith only, but includes repenting of one’s sins (Acts 17:30), confessing Christ (Rom. 10:10), and being baptized (Mark 16:15-16.)  Have you taken these steps? If not, did the Father send his Son in vain?

GREAT GOSPEL PREACHER OF THE PAST

Hugh Fulford

V. P. BLACK (1918-2007).  Vanderbilt Pierpont (V. P.) Black was born on December 15, 1918 in Millport, AL.  He was baptized into Christ in 1936 and began preaching in Booneville, MS in 1938.  He served congregations in Booneville; Avon Park, FL; and then the Plateau church in Mobile, AL for over 20 years.  After resigning the pulpit at Plateau, brother Black continued to serve as one of the elders of the congregation and his association with the Plateau church extended to over 40 years.  He was highly esteemed by the Plateau church, as well as the Lord’s people throughout the city of Mobile.  In 1965 when the churches of Christ in Mobile decided to conduct a campaign for Christ they immediately chose V. P. Black to be the speaker.  The wisdom of their decision lies in the fact that during the campaign 269 people responded to the gospel invitation, with 98 of these being baptisms.  In a meeting with Plateau, his home congregation, there were 52 baptisms.  When I moved to Mobile in 1972 to preach for the Pleasant Valley church I was fortunate that brother Black still lived in the city, and while I had known of him for many years and had heard him preach on a few occasions, I was able to get to know him better.  After giving up regular preaching for the Plateau church, brother Black devoted his time to preaching in gospel meetings all across the country, preaching in up to 45 meetings per year.  Even while engaged in local work, he often preached in 12 to 18 meetings each year.  One of the things that always impressed me about V. P. Black (besides his matchless preaching) was the fact that he would go wherever the brethren called him, making no distinction between big churches and small churches, rich churches and poor churches.  He was equally at home preaching in meetings in Gaskin, FL or Quitman, MS as in preaching in meetings at the University church in Abilene, TX or the Prestoncrest church in Dallas!  Scott Harp tells of hearing brother Black on a sticky, hot summer night in a little country church south of Haleyville, AL.  He said the speaker was dressed in an all-white suit, white shoes, “and not a wrinkle could be found in his polished appearance.”  Scott continued: “He began his sermon, as many do, soft-toned, kind and gentle. Not a time did he look at a note, but with exactness and clarity, he proceeded to preach the gospel of Jesus. It was not long before his passion for the message was felt by all in the audience. His voice got louder and more convicting with every quotation of passage upon passage of Scripture. That man of God preached on the level of such intensity, that at times his face turned blood red. Contrasted with the white suit he wore, the awe-inspired audience in that little country church in North Alabama sat without so much as a blink of the eye for over an hour. What a preacher! What passion! What a Savior he proclaimed!”  My longtime friend, Alan Highers, shared with me his memories of brother Black who conducted a gospel meeting at the Getwell church in Memphis when Alan served there as the local preacher.  Alan wrote, “He was always a very snappy dresser.  He liked Edwin Clapp shoes. His suits were always pressed, his shoes were shined to perfection, he wore a stiff white collar.  When he stepped into the pulpit, his appearance was impeccable and you expected to hear something. You would not be disappointed.  He was serious about preaching.  It seemed every word was measured.  His language was elegant and eloquent.  It was uplifting to hear him speak.”  For many years brother Black served as Vice-President of Alabama Christian College/Faulkner University and raised thousands of dollars for the school.  He personally gave over $100,000 to the school from the sale of his books.  He helped lead its transition from Alabama Christian College to Faulkner University.  He also set up a $100,000 ministerial fund at Freed-Hardeman University to help train gospel preachers.  It can truthfully be said that V. P. Black was “ready unto every good work” (Titus 3:1).  He authored at least three books on stewardship (My God and My Money, Rust as a Witness, and Giving Our Way to Prosperity) and at least two volumes of sermons (We Persuade Men and This Crooked Generation).  J. D. Thomas of Abilene, TX also published a volume of brother Black’s sermons in the 12-volume series “Twentieth Century Sermons.”  A V. P. Black sermon that I have attempted to preach at various times over the years is titled “Happiness: Is it Just a Word.”  Brother Black was strong on the great fundamentals of the faith, but he also could address the everyday concerns of people’s lives.  He spoke numerous times on the lectureship programs of Faulkner University, Freed-Hardeman University, as well as other schools among the people of God.  From its inception in 1975 until 2004, he was an annual speaker on the Florida School of Preaching Lectures in Lakeland, FL.  The 1993 Freed-Hardeman lectureship book was dedicated to him.  In it Winford Claiborne wrote: “One of the remarkable features of his preaching is that during his fifty-four years of preaching he has never been involved in a church fuss or a church split. He believes if preachers were busy trying to convert people and teaching on unity and brotherly love much of the trouble in the Lord's church would never have gotten started or would cease. Brother Black's influence has been positive and powerful.”  Freed-Hardeman University bestowed on him an honorary LL.D. degree.  For the last several years of his life, he and sister Black made their home in Montgomery, AL.  Brother Black passed from this life on Sunday, February 4, 2007, at the age of 88.  He is buried in Greenwood Cemetery in Montgomery.  Beyond question, he was one of the truly great gospel preachers of the past!

—Hugh’s News and Views

April 16, 2019

WHEN IS SILENCE PERMISSIVE?

BEN F. VICK, JR.

 Does the above question contradict the Restoration slogan:  Speak where the Bible speaks and be silent where the Bible is silent?  Many items are not explicitly mentioned in the New Testament yet are rightfully placed under some general command.  Anything that is expedient in carrying out the order is authorized if not an addition to the command. 

Some argue that the New Testament does not mention a baptistery, church buildings, songbooks, microphones, pitch pipes, multiple containers for the Lord’s supper, PowerPoint slides, or children’s homes. Therefore, if these items are allowed, then why cannot instruments be used in worship? However, this is mixing “apples with oranges.”  The mechanical instrument is not on the same ground as these other items, contrary to the thinking of many.  The use of the instrument is an addition to the worship.  It adds another kind of music.  The Lord said to sing.  But the use of a mechanical instrument in worship is an addition. So are clapping and humming unauthorized additions in worship.   

When God told Noah to build an ark of gopher wood, there was nothing said about the means of getting the gopher wood to the site where it would be used.  There was nothing said about a hammer, a saw, or scaffolding.  But these items may have been necessary to carry out the command to build the ark. Any tool needed to carry out the command to build the ark would not be an addition to the command.  Thus, they would be authorized.

In a recent discussion, a man continued to ask me, Where’s the baptistery in the New Testament, as if that authorized mechanical instruments in worship.  The fact that one item is authorized does not mean another is.  Each must stand or fall on its own merits.  The command to baptize (Matt. 28:19) permits a baptistry. It is not necessary to have a baptistry, but it is essential to have enough water somewhere to immerse an individual.  The baptistry is an expedient.  Paul wrote, “All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.” (1 Cor. 6:12.) For something to be expedient or advantageous, it must first be lawful. Though the Scriptures are silent on a baptistery, it can be had under the purview of the command to baptize. 

Is the New Testament silent about a church building?  There is not one word in the New Testament about it.  So, where is the authority for a church building? The saints of God are to assemble (Heb. 10:25; 1 Cor. 11:17ff; Acts 20:7).  Since the church is obligated to come together, there is a need for a place to assemble. It is left to the reasonable judgment of the overseers as to the place.  I knew of a group years ago that did not have a church building in which to meet.  I suppose they thought it was a waste of the Lord’s money.  However, when they needed a baptistery, they called upon us to see if they could use our building. Of course, we did not object. 

Some have attempted to place songbooks, microphones, pitch pipes in the category with mechanical instruments of music.  They are not equivalents.  When songbooks (or PowerPoint slides), microphones, or pitch pipes are used, they are not additions to the singing.  Songbooks (PowerPoint slides) are used to carry out the command to sing.  They are not additions as the instrument or clapping or humming are.  It is necessary to get the pitch of the song.  Some song leaders use a pitch pipe to help them get the pitch.  But the pitch pipe has enough sense to stop before the singing starts.  It is not an addition to the singing.  A microphone merely amplifies the voice of the song leader.  It is not an addition to the singing. One is still just singing when a songbook (PowerPoint slide), pitch pipe, or microphone is used. 

A few argue that one cannot read in the New Testament of multiple containers for the Lord’s Supper.  They may be right, though there seems to be an implication of multiple containers when the Lord instituted his supper.  During the Passover, Jesus “took the cup, and gave thanks, and said, Take this [the cup], and divide it [the cup] among yourselves.” (Luke 22:18.) The cup stands for the contents, not the container.  Jesus did not say take the container and divide the container.  He was not saying break the container and give each a part of it.  He was speaking about the contents.  Divide the contents.  There must have been more than one container.  Then on that first Pentecost in which the church began, there were about 3000 souls added to the body of Christ.  Did they all drink out of one container?

Regardless, Jesus said concerning the Lord’s supper: “This do in remembrance of me.” (Luke 22:19, 1 Cor. 11:24-25). Even if we grant that one container was used in the Lord’s supper, it is what we eat (unleavened bread) and what we drink (fruit of the vine) that is bound. Whether we have one large piece of bread and each breaks off a little or individual pieces of bread, or one container or multiple containers, we are still partaking of the one bread and one cup.  Multiple containers are not parallel to mechanical instruments of music.  The former fulfills the command to drink;  the latter is an addition to the command to sing.

The brother of our Lord wrote, “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” (Jas. 1:26-27.) We are bound to care for the fatherless and widows.  Since the church cannot function as a home, and the fatherless and widows need a home, the church can help to provide a home.  Whether the children and widows are in a private home or a children’s or old folks’ home is a matter of judgment.  Someone says:  Where does the New Testament authorize a children’s home to care for the needy children? It is found in the same verse that permits the private home to care for the children.  The Bible does not say.  Thus, it is left to individuals and congregations as to how best to carry out the command.  The children’s home is not parallel to mechanical instruments of music in worship. When the church helps a children’s home, it does what James says; but when the instrument is used in worship, it goes beyond the Scripture.

So, items or practices are permissible under the purview of a command or background information.  However, when the practices go beyond the command, they are wrong (Rev. 22:18-19).