A MODEL CHURCH

BEN F. VICK, JR.

       The word “model,” as used in the title, means “an example for imitation or emulation.” Churches, like individuals, can be followed only to the degree that they follow Christ. Paul wrote, “Be ye followers of me, even as I am of Christ” (I Cor. 11:1). It is not wrong to hold up a congregation of the Lord as an example to follow. The Jerusalem church, in its early days, can be put before others as a pattern to follow in many respects. Paul commanded the church of Thessalonica for following in the steps of the churches of Judea by enduring persecution. “For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:…” (I Thess. 2:14). The same inspired writer encouraged the church at Corinth by holding the Macedonian churches up as an example to follow. “Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality” (II Cor. 8:1-2). What are some characteristics which make up a model church?

Sound in the Faith

A model church is one sound in the faith. The word “sound” is translated from a Greek word (hugiaino) which means “to have sound health, i.e. be well (in body); figuratively, to be uncorrupt (true in doctrine):” (Strong’s Dictionary). Paul commanded Titus to rebuke some: “Wherefore rebuke them sharply, that they may be sound in the faith;…” (I Tim. 1:13).

A congregation sound in the faith is one which has a good educational program. By “program,” I simply mean “a plan of procedure.” This program includes goals to be achieved by each grade level. Someone has well said that if you aim at nothing, you will probably hit it. If we fail to plan, then we plan to fail. Such should not be the “approach” taken in the spiritual education in the church. If the secular world sees the importance of setting the objectives in school, why cannot the Lord’s people see the importance of the same? What would you think if your child were not taught to read by the sixth grade? Would you be concerned? Suppose, then, you went to his or her teacher and asked him when he or she expected the child to be able to read. Imagine your alarm to hear the teacher say, “Well, I do not know. Perhaps he or she will learn one of these days.” How long would you keep your child in that school system?

A good program begins with faithful teachers who are able to impart the truth to others (II Tim. 2:2). “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” Good teachers do not happen by accident. They must start with some natural ability. To this must be added a knowledge of the word of God. Timothy was taught the scriptures from childhood. Homes must begin to develop good teachers by instructing children at an early age (II Tim. 1:5). “When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.” Then, the local congregation should provide special studies for its teachers. This can be done by special classes designed to help teachers be better teachers. These classes should deal with Bible geography, archaeology, crucial issues, hermeneutics (the science of interpretation), methods and visual aids. I believe we need to have classes in every congregation, teaching teachers how to teach. If there is a need to bring in outstanding teachers from various places to conduct a workshop for our teachers, then let it be done.

A congregation does not have to be rich materially to have a good education program. I read some time ago of a state that scored the highest of all of the states in mathematics was next to last in salaries paid to teachers. Now, I am not advocating that we should pay the preacher less so that we can hear better sermons. But one of the keys to better education is dedicated teachers.

There must be a good curriculum. By “curriculum,” it is meant “the courses offered by an educational institution.” The church is to be an educational institution. The courses offered need to cover the Bible from Genesis to Revelation and also a gamut of Bible subjects. Every teacher needs to emphasize the Bible. One of the greatest needs in the Lord’s church today is good graded lesson material for all classes from infancy through adulthood. Any literature that does not send the student back to the Bible is not good literature. Many do not know the Bible because the material used talks about the Bible but does not challenge the student to pick up his Bible and read. Why, one dare not ask the average teenage or adult class whether Paul gave his speech to the Athenians at Mars Hill or Bunker Hill.

There are special classes which ought to be taken by all adults on a rotating basis. First, there should be an ongoing novice/new convert class. A student stays in this class until he has mastered the material. Then, he could matriculate to other classes, such as: (1) how we got the Bible; (2) translations; (3) the identity of the church; (4) the history of the church; (5) denominational doctrines; (6) vital issues confronting the church; (7) prophecies and fulfillment; (8) preparation to preach; (9) developing shepherds; (10) Bible geography/archaeology; (11) Old Testament survey; and (12) New Testament survey.

In all classes there needs to be an emphasis upon memorizing the Bible. Every new convert ought to be able to give the plan of salvation, the avenues of worship, and the concept of the one church with book, chapter, and verse. He should know the books of the Bible. He should know the three ages and some great characters who lived during those times. He should be able to locate in his Bible the examples of conversion.

(TO BE CONTINUED)

FORGIVENESS AND GRATITUDE

BEN F. VICK, JR.

Jesus was invited by a Pharisee to eat in his home with him (Luke 7:36). He had dined with publicans as well (Matt. 9:9-10), demonstrating that the Son of God desires to save all men, regardless of their station in life. His eating on these occasions did not indicate his approval of their lives. He came to seek and save the lost wherever they were (Luke 5:32; 19:10). He did not turn down the invitation to eat with this Simon.

Christ entered the Pharisee’s house and reclined to eat. Reclining was the practice at that time. People reclined on pillows on their left sides with their feet stretched away from the low table. There was quite a gathering of people, including many Pharisees. It seems others were able to gather around the room to observe the guest of honor. It seems those who gathered came into the room on their own accord. They were not eating but observing.

One of those who came into the room was a woman of the city known to be a sinner. There were perhaps so many coming and going that she could slip in unnoticed. The text does not say she was a woman of ill repute, but the implication is there. Regardless, her reputation had preceded her. She had learned that Jesus was in the house of this Pharisee. She brought an alabaster box (a vessel with a rather long neck that was broken when the contents were used) of ointment or perfume. Standing at Jesus’ feet behind him, she was overwhelmed with emotions that could not be contained. As she wept,  her tears fell upon our Lord’s feet, and she began to wipe them with the hairs of her head, even though it was not proper for a woman to let her hair down in public as she did. As she wiped his feet, she kissed them. She opened the flask and anointed Jesus’ feet with ointment. Nothing is said about the cost of the ointment. The room must have fallen silent as she showed her love for Jesus.

Luke, the physician, is the only one of the four writers of the gospel records to relate this account. The others – Matthew, Mark, and John, mention a later occasion when Mary, sister of Martha and Lazarus, anointed Jesus before his burial (Matt. 26:2-13; Mark 14:3-9; John 12:1-9). On that occasion, Jesus was in the home of Simon the Leper in Bethany of Judea; here, Jesus was in the house of a Pharisee in Galilee. On the latter occasion, the woman is named – Mary; on this occasion, she is not named, only that she was a sinner.

The Roman Catholic Church teaches that the sinful woman, Mary Magdala, and Mary, the sister of Martha and Lazarus, are the same. It teaches the woman anointed Jesus’ feet twice, once when she had repented and again in grateful devotion to him before his burial. The Catholic Missal reads under the heading of “July 22. St. Mary Magdalen, Penitent (white): She is identified in Latin tradition with the sister of Lazarus and the sinner who anointed the feet of Jesus. She stood at the foot of the cross and became an apostle to the apostles by announcing the Resurrection” (p. 908). However, note this is according to “Latin tradition.” The tradition began in the time of Gregory the Great (A.D. 590-A.D.604) and has been passed down to the present. The tradition is not old enough. It is of men, not God (Matt. 15:3-9;       2 Thess. 2:15).

Simon, the Pharisee, observed the woman and thought within himself:  “This man [Jesus] if he were a prophet, would have known who and what manner of woman this is that toucheth him; for she is a sinner.” Jesus, being a prophet, could read Simon’s mind, as he had done with others. He told this parable to Simon: “There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?” (Luke 7:41-42). A “pence” was equal to a day’s wages (Matt. 20:2). So one debt was equal to about two years of work if one only worked five days a week; the other debt might be paid off after working a month and a half. Jesus asked Simon, “Tell me therefore, which of them will love him most?” Simon answered: “I suppose that he, to whom he forgave most.”  Jesus said, “Thou hast rightly judged.”  Then, Jesus gave the application:

And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little (Luke 7:44-47).

Jesus turned to the woman and said, “Thy sins are forgiven.” What thankfulness, love, and devotion she paid to our Lord. Those who sat around in shock at what the woman did and what Jesus said began to think: “Who is this that forgiveth sins also?”  Jesus told the woman, “Thy faith hath saved thee; go in peace.”

The Lord blessed her for her faith but not until she had demonstrated it by her loving kindness and devotion. Our love for the Lord who forgives our sins should motivate us. It should cause us to be thankful and praise him in our worship. This woman was not concerned about what others thought as she let down her hair, wiped her tears from his feet, and anointed them with the ointment.

We all sin (Rom. 3:23). John wrote, “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us” (1 John 1:8-10). Thus, all of us need forgiveness. For those outside of Christ, they must believe the gospel (Mark 16:15-16), repent of sins (Acts 17:30), confess Christ (Rom. 10:10), and be baptized (Acts 2:38). As children of God, we are to walk in the light of God’s word, and when we sin, we are to repent, confess our sins and pray (Acts 8:22; 1 John 1:9).

ENGLISH STANDARD VERSION

BEN F. VICK, JR.

I have been asked by several about the English Standard Version.  My thoughts are that it is better than the New International Version, but not as reliable in a few places as the King James Version or New King James Version. Note just a few changes which are not for the better.

1. “Exposed” for “burned up.” 2 Peter 3:10.

2. “Dress for action like a man” for “gird up your loins.” May express the meaning but more commentary than accuracy in translating. (Job 38:3; 40:7).

3. Jer. 1:17 – “dress yourself for work.”

4. 1 Corinthians 11:3,5,6,10. Though the Greek word (γυνή) can be translated “wife” or “woman,” the context determines which should be used. This does not deal with husband-wife relations.

5. ““Whoever receives you receives me, and whoever receives me receives him who sent me. The one who receives a prophet because he is a prophet will receive a prophet’s reward, and the one who receives a righteous person because he is a righteous person will receive a righteous person’s reward. And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward”” (Matthew 10:40–42).

“Because” is not the correct translation. The Greek word is εἰς which NEVER means “because of” but always looks forward. Here this Greek word is translated “in” (3 times). Willmarth in The Baptist Quarterly of July 1877 says in a footnote: “So in Matt.x.41: εἰς ὄνομα προφήτου, in the name of a prophet, i.e., εἰς marks the direction of the mind to the character of the one received….” (p. 298, Bales reprint – p. 6).

εἰς (eis) is the same word in Matthew 26:28 and Acts 2:38 which reads “for [εἰς] the remission of sins.”

6. The subheading in my English Standard Version on Matthew 24:3-14 is “Signs of the Close of the Age.” This certainly not a reference to the Christian Age. Neither does it refer to the end of the Mosaic Age which ended at the cross (Col. 2:14). The Lord is giving signs for the destruction of Jerusalem in A.D. 70.

7. Is there a difference in: “For I have given you an example, that you also should do just as I have done to you.” (John 13:15 ESV) and “For I have given you an example, that ye should do as I have done to you.” (John 13:15 KJV)?

8. I do not believe the ESV is based on a better text than the KJV or NKJV.

9. The text of ESV on Malachi 2:16 reads:  "For the man who does not love his wife but divorces her..."   KJV reads:  "For the Lord, the God of Israel, saith that he hateth putting away...." Is there a difference? 

TRUTH 

1. Is not relative. Adam and Eve learned this the hard way (Gen. 2:16-17; 3:1-5).

2.  It can be known (John 8:32; Acts 10:34;2 Tim. 1:12; 1 John 2:3).

3.  It has no voice of her own; she must be taught and defended (Phil. 1:7,17; Jude 3; 1 Cor 9:3).

4.  It can set us free (John 8:32; Rom. 8:2).

5.  It is narrow (Matt. 7:13-14; John 14:6).

6.  It is broad (Psa. 119:96).

7.  It cuts (Heb. 4:12; John 16:7-11; Acts 2:38).

8.  It hinders one from sin (Psa. 119:11; 1 John 2:1)

9.  It will endure (Psa. 12:6-7; 117:2; 119:89; Matt. 24:35; 1 Peter 1:23-25).

10.  It sanctifies (John 17:17; Eph. 5:26).

11. It will strengthen (Acts 20:32;1 Peter 2:2).

12. We should buy it and never sell it (Prov. 23:23).

13. It must be obeyed (1 Peter 1:22; Rev. 22:14).

14.  It will judges us in the last day (John 12:48; Rev. 22:14).

CHRIST AND HIS CHURCH

BEN F. VICK, JR.

A few years ago the cry was made, “Preach the man and not the plan.”  It is the sentiments of the world expressed when men say, “Give us Jesus but not his church.”  How, according to God’s word, can we separate the Son of the living God from the institution which he established?

This institution was predicted by the prophets of old.  (II Sam. 7:12-13; Isa. 2:2-3; Zech. 1:16.)  The way was prepared by John the Baptist for this great institution. (Matt. 3:1-2; Mk. 1:1-5.)  Jesus said he would build it and fulfilled that promise. (Matt. 16:18;      Acts 2.)

How can one separate the church from Christ? Saul of Tarsus “made havock of the church.” (Acts 8:3.)  But on the road to Damascus the Lord asked him the question, “Saul, Saul, why persecutest thou me?” (Acts 9:4.) To persecute the Lord’s church is to persecute him.  Jesus, at the judgement scene, will say to those who helped others, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” (Matt. 25:40.)  Thus, to help our brethren (the church) in time of need is to render, in a sense, aid to Christ.  It is a truth that cannot be denied intelligently that things equal to the same thing are equal to each other. Paul tells us that we are baptized into Christ. (Gal. 3:27.)  But he also tells us by inspiration that we are baptized into the body, the church. (I Cor. 12:13; Eph. 1:22-23.)  Therefore, how can anyone think we can separate Christ from the church?

The church is called the bride of Christ.  Consider the words of the Holy Spirit through John in Revelation 22:17, “And the Spirit and the bride say, Come…” The bride in this verse is a reference to the church.  Ephesians 5:22-32 parallels the relationship of Christ and the church with the husband and his wife.  Those who desire severing the connection between Christ and his church are counseling divorce between the wife (the church) and her husband, Christ.

It is strange and without scriptural and logical explanation that anyone can think we can have Christ and not his church.  The “church” and “kingdom” are used interchangeably throughout the New Testament in reference to the same blood-bought institution. (Acts 20:28; Matt. 16:18-19.)  Many claim they want Jesus as the Lord and King of their lives but are not willing to submit to his law and be subjects in his kingdom.  If Christ is King of kings and Lord of lords (and he is), then, he must have a kingdom. (I Tim. 6:15.)  No one can be a king without a kingdom.  But he does have a kingdom, and that is the church. (Col. 1:13; Heb. 12:28; Rev. 1:9.)  Those in Satan’s kingdom must be born again into the kingdom of God.  (John 3:3-5.)

The church is also called the body. (Eph. 1:22-23; 4:1-3.) Christ, as the inspired writer in Ephesians states, is the head of the church.  Those who attempt to take Christ but leave the church, in a sense, are beheading the church.  All members; that is, individual Christians, are subject to the head, Christ. Just as the feet, hands, and other members of the physical body move on the impulse and authority from the head, so it should be in the church.  Would it not be peculiar to see the feet and hands argue with the head about certain tasks that are to be done?  Yet, sometimes such unwillingness to cooperate is seen in the spiritual body of Christ.  Then, the medicine of God’s word must be used to heal this problem. (Psa. 103:3; Mal. 4:2; Matt. 13:15; Psa. 107:20.)

The church is called the house of God. (I Tim. 3:15.)  When one attempts to separate Christ from his church, he, in a sense, tears the house away from the foundation.  Paul wrote, “For other foundation can no man lay than that is laid, which is Jesus Christ.” (I Cor. 3:11.)  How long will a house stand without a foundation? (Matt. 7:24-27.)  What benefits can be derived from one’s standing upon a foundation with no house on top of it? The foundation would be of no value without the completed building.

Those who want to separate Christ from his church need to study the figures used in the Bible regarding this greatest of institutions. 

ETERNAL LIFE

BEN F. VICK, JR. 

         In that sobering scene of separation of the righteous from the wicked, we hear the words of our Savior and the Judge of all men, “And these shall go away into everlasting punishment: but the righteous into life eternal” (Matt. 25:46). From the lips of the Lord these words have echoed down through the ages and shall reverberate throughout eternity: “everlasting punishment...life eternal.” Which shall it be for me? Which shall it be for you? Which shall it be for your parents? Which shall it be for your siblings? Which shall it be for your children? Which shall it be for your friends and neighbors? How we answer the first question may well have some bearing on how the other questions are answered, because we have an influence over others.

The words “everlasting” and “eternal” are translated from the same Greek word, “aionios,” the root of which is aion.  Alexander Campbell, in his published debate with the infidel, Dolphus Skinner, said:

10. But I fear I shall soon tread on your toes: for I am here obliged to observe that the only word that expresses simple duration without end in the New Testament is aion, the roots of which are aei, and oon, being, always existing. The adjective formed from it, more naturally than any other word in Greek, expresses the always being or duration of the substantive with which it stands in construction. While other adnouns or epithets speak of other qualities of the things defined, this word regards simple existence, being, or duration alone. Thus immoral, incorruptible, indissoluble, indestructible, imperishable, are associated with the elements of things, their peculiar organization, constitution of composition; while aionios, enduring, always being, has respect to their existence itself, or simple duration. Immortal, incorruptible, indissoluble, indestructible, imperishable, denote two or more ideas, and only figuratively and secondarily or inferentially express eternal being, while this epithet regards simple duration, and literally expresses endless existence. When speaking of deified dead men, or of corruptible beasts and their images, an Apostle would say, “The immortal God,” “the incorruptible God;” but when he speaks of God with regard to his eternal being, as in Romans xvi:26, he calls him the aionion, “the everlasting God.” Nay, indeed, when he conceives of him in reference to mortal and corruptible creatures, and speaks of his absolute eternity, he places this before all other epithets, as in I Tim. i:17. “Now to the King eternal, (aionios,) immortal, invisible, the only wise God, be honor,” etc. This places the true meaning of this most lofty of all adjectives, in its proper relation. For the self-existence, the always being, the eternity of God, is, of all conceptions which we can form of him, the most sublime. Incorruptible, indissoluble, immortal, etc., are taken from things of yesterday, as it were; but this admirably corresponds with him whose incommunicable name is I AM.

Debate on Everlasting Punishment, p. 131.

Just as God is everlasting so will life be everlasting for the righteous, and punishment will be duration without end for the wicked.

Some have erroneously concluded that we have eternal life in reality in this life. This is based on the false doctrine of once saved; always saved. Those who hold to this view will quote, “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God” (I John 5:13). But in the same book the inspired writer said, “And this is the promise that he hath promised us, even eternal life (I John 2:25). Eternal life cannot be simultaneously to the same person a present possession and a promise. Therefore, to “have eternal life,” according to I John 5:13, must mean in prospect. It is referred to as a present possession because it is so certain to be ours based upon our obedience to the Lord’s will. To illustrate, Jericho was referred to as having been given to Israel; yet, it was not theirs until they met the conditions that were laid down by the Lord (Josh. 6:1-5).

The disciples of the Lord who have left all to follow him receive a double blessing. They enjoy a wonderful life here with spiritual blessings; and in the world to come, they shall enjoy eternal life. “Then Peter began to say unto him, Lo, we have left all, and have followed thee. And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s, But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life” (Mark 10:28-30). 

It is in this life that we must strive for eternal life (Matt. 7:13-14). Paul wrote that “God will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life” (Rom. 2:6-7). “Patient continuance” means cheerful endurance. We must persevere. The Greek word for “seek” means “to seek after, to seek for, to aim at, to strive after.” Thus, effort must be put forth in order to one day enjoy eternal life.

I am afraid too many, even in the church, are seeking after the wrong things. One is not seeking after eternal life if he misses Sunday night services in order to go camping. One is not aiming for eternal life if he or she skips Wednesday night Bible classes in order to go to a ball game. One certainly is not looking after the best interest of his children if he puts these things in front of the services of the church. These same people will complain because they are not growing as they ought. But as one older brother said to me years ago, “You can’t feed the cows if they do not come to the barn.” Likewise, one will not grow spiritually if he does not meet regularly with the saints.

Are you headed for eternal destruction? Why not repent, and seek eternal life?

A WORD TO THE WISE

There is just one way to bring up a child in the way he should go and that is to travel that way yourself. —A. Lincoln