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Sermons The Church:
A Study of Hebrews 10:18-26 Two men are sitting on jagged rocks in the cold, blustery weather of a Sunday morning. One is telling the other all the reasons he is uncomfortable sitting in the pews at church. The other says, “I couldn’t have gone to church anyway this morning, my wife’s at home sick!” Is church attendance mandatory? Are Christians required to attend every service scheduled by the local church? To answer these questions sincerely we must honestly approach God's Word, examining our heart, appraising all decisions in the light of Truth and making individual choices to God's glory and to further the cause of Christ's blood-bought church (Acts 20:28). The obvious text for our lesson is found in Hebrews 10:25. This text reveals the following facts. 1) The church is commanded to assemble. This is verified in the biblical teaching of the church's obligation to participate in the Lord's Supper (Acts 20:7), the collection (1 Cor. 16:1-2), preaching, singing, study and fellowship. None of these obligations can be fulfilled without an assembly. The obvious conclusion is undeniable; the New Testament requires that the church body, members, assemble. 2) Some were in the habit of forsaking the assemblies of the church. To forsake means to leave behind, to desert. Such an action requires a decision or choice. Something else replaces the assembly both in time and in value. 3) Forsaking is wrong (see verse 26). The presence of verse 26 just after the statement of forsaking seems too obvious to be coincidental. The inspired writer views the Christian who has forsaken the assembly for some other activity as struggling with sin. When the Hebrews writer spoke of "forsaking" he had in mind a deeper problem than just missing a church gathering. The failure to attend was only a symptom of one gradually slipping away from Christ. It indicated a drift from the zeal and commitment of the Christian faith. Hebrews 10:25 then served as a warning sign that one was going the wrong way, away from God rather than closer to Him! This person was in danger of becoming lost! This makes our text very serious! We trivialize it at our own peril, risking not only our own souls but also the souls of our children and others whom we love and influence! We trivialize this text by asking the wrong questions. Instead of the common question, "Must I attend ALL the services of the church?" the proper question should be "Why should I desire to attend ANY of the services of the church?" For this is the question the writer of Hebrews addresses. Upon examining Hebrews 10:25-26 the above three facts emerge. To these observations additional questions are asked. Which assemblies are under consideration? What frequency constitutes "faithfulness"? Are there any valid reasons/excuses for being absent? Must one attend all the scheduled assemblies? Are all gatherings, other than Sunday morning, optional for us to fit into our schedule as we see fit? The context prior to Hebrews 10:25 sheds light on these issues. 1. Why the church is commanded to assemble? * In verse 18 we are told the Christian desires to assemble because he is forgiven. * In verse 19 such a one has a hope beyond this life. The Holy Place, previously mentioned (9:24), is Heaven itself. * In verse 20 this hope is gained through the sacrifice of God's own Son (see also Hebrews 10:4,10). * And in verse 21 Jesus continues as our Great High Priest serving us from Heaven (Hebrews 4:14-16). Armed with this conviction the individual is emboldened to join brothers and sisters as they draw near (verse 22) with hearts that are pure, minds kept clean and bodies that are holy. Such people are holding firm to their faith (verse 23), which implies a growing knowledge in the Word. Such knowledge cannot be gained in one or even four hours a week. The purpose of the church assembly is to enhance the daily study of believers. Perhaps the greatest problem regarding church attendance is not that weak Christians have failed to heed the warning of verse 25, but that a broader failure to heed verse 24 may have occurred. In this latter verse we are taught that the church is commanded to assemble to focus on ministry to others (1 Cor. 12:18; Eph. 4:11-16). This command is impossible to fulfill when absent. Beyond understanding what is being taught in Hebrews chapter 10 one must seek to find an application. To apply what we are taught we must confront our reasons (or excuses) for not attending. 2. What are my reasons for being absent? Only you can make the application of our text. The application is found in the decisions you make regarding church attendance. Make your own. Perhaps you could ask yourself the following questions: * What am I choosing instead of attending? * Which is of greater value to me? * Do I not need the teaching and encouragement offered in worship and Bible study? (If not, wouldn't someone be in need of mine?) * Do I have a choice? (Perhaps you are not physically able to attend.) * Am I hindered by hardship? (Is there any way others might assist to make attendance possible? This opens up avenues of ministry for others.) Make your list. Spend some time in prayer over it. Read Hebrews 10 again. Then make your decision on any given assembly. Is your decision: * consistent with the commitment made to live the Christian life at baptism? * promoting your personal spiritual growth? * helping your family grow in their love for God? * contributing to the welfare of the local church? * reflecting your love for God, Christ, the Bible and the church? Based on this study and my recent illness (Multiple Sclerosis), that over the past year has kept me away from the assembly of the church on occasion, I will gladly share with you my personal conclusion: Any worship away from Christ's body can never be considered "equal", at best it is only a poor substitute to regular worship of the church. And not worshipping at all does nothing to further Christ's work in His church or in the life of the individual. In this world darkened by sin the church needs to be made up of those with a deep concern for the family's spiritual life and an even deeper love for God and His Son. Finally it needs people with a sincere yearning for Bible answers to human questions. We need to be people who derive strength from one another as we gather together to worship with our brethren every time the church gathers, just as God provided. David Bragg Cape Girardeau, MO 11-13-01 The Church's Responsibility to God A Study of Acts 2:42-47 Litigation has become far too commonplace in modern society. A few years ago Donald Drusky was upset over losing his job and other misfortunes. What to do? Sue! He brought a lawsuit against Ronald Reagan, all fifty states, the 100 through the 105th congresses, every American and God. Specifically he charged God with ruining his life by allowing bad things to happen to him. He demanded that God return his youth, grant him the skill of famous guitarists and resurrect his mother and pet pigeon. The case was dismissed as frivolous. Many share a corrupted concept of God. They think His main (only) responsibility is to make us happy. When we fail somehow it is God's fault. Washington D. C. mayor Marion Berry, in a speech on New Year's Day 1989 stated, "I hope God will lead me better in 1989 than He did in 1988." Such a concept is perverted. In the church this same mentality is seen in the trend of "dropping" the name "Church of Christ" from our names to appeal to the world, departing from the clear New Testament pattern to pacify members or refusing to fulfill our call to reach the lost in our own communities. God is not the servant but the served! It must first be established that the church has a responsibility to God. Justice might demand that God's responsibility ended when the first couple rejected His clear warning and was exiled from Eden. God's grace and love sought, without obligation, a means of reconciliation. Trace the threads through the Old Testament to the opening chapters of Acts and it is clear that God is responsible for the origin, character, charter (Mt. 28:18-20) and instructions for the church who is ultimately answerable only to God. Knowing the church has a responsibility to God, one can proceed to examine the nature of that responsibility. The problems of society exist only because its members have departed from God's truth. Each time the church abandons biblical authority and guidance division results. A study of the New Testament will reveal that as long as leaders and members recognized that the church was Christ's they were pleasing to God. Only then can the church fulfill her responsibility to God. That responsibility is clearly seen in the beginning of the church. From these earliest days we can see how Christians set out within their society to reflect their allegiance and obligations to God through His church. 1. The Church is Responsible to Praise God (2:42). Nothing is more natural than praising God. Even the inanimate elements of heaven join the unbroken chorus of God's praise (Ps. 19:1). The whole of creation "worships" God, is it any wonder that those reunited with God through the atoning death of Christ should naturally offer praise in worship? This was one of the first functions of the church. The Greek word for worship (proskuno) actually means to fall down before a superior to kiss his feet, the hem of his garments or the ground. In describing heaven, John tells us that everything in the presence of God's glory offers Him praise (Rev. 4:8). The same was true of the church who, through Jesus, had been brought into close spiritual proximity to God -- the natural expression was to worship. Their worship was clearly structured following "the apostles' doctrine" (teaching and preaching), fellowship (used in Romans 15:26 for giving), breaking of bread (the Lord's Supper) and prayers. Other passages authorize singing as an act of worship (Eph. 5:19; Col. 3:16). Each element carefully conforms to the guidelines of worship designed by Christ himself (Jn. 4:24). Nothing can be more natural than a pure desire to worship God. In that true spirit of worship God is praised, others are encouraged and our personal love for God is declared. The church has the responsibility to worship God according to His will. For the church to fail to worship (Heb. 10:25) or to corrupt worship is to fail in her responsibility to God. 2. The Church is Responsible to Proclaim God's Word (2:46). Each day the earliest Christians could be found in the temple -- Why? Because there they came into contact with others who needed to hear God's message (Acts 5:20). They went from house to house and in going they taught about God (Acts 5:42; 20:20). Wherever people would gather that might listen, they were ready to proclaim their faith in Christ - in the synagogues, markets, rivers, jails, remote roads and great public halls. It is no wonder that when the Jews looked at the apostles they realized that they had been with Jesus (Acts 4:13). It wasn't so much how they looked as what they did. In their preaching, they were imitating Jesus (Mar. 1:14-15) and fulfilling their responsibility before God. A group called The Bureau For At-Risk Youth had thousands of pencils distributed with the motto "Too Cool To Do Drugs" imprinted on the side. Everything went well until a ten year old noticed when sharpening his pencil that the message changed to "Cool To Do Drugs" and finally to simply "Do Drugs." The message had been printed in the wrong direction. It is not enough to make sure we proclaim the right message, which is the church's responsibility, but to proclaim it in the right way. The church must proclaim God's Truth (Gal. 1:8) in love (Eph. 4:15), in a spirit of gentleness (Gal. 6:1), with all longsuffering (2 Tim. 4:2) ready to give an answer "with meekness and fear" (1 Pet. 3:15) being "gentle to all" (2 Tim. 2:24) because that is her responsibility towards God. In fulfilling that responsibility the church makes known "the manifold wisdom of God" to all creation. 3. The Church is Responsible to Prepare Everyone it Can For Eternity (2:47). In recognizing the hopelessness of this world (2:40), they were preparing themselves for the next. In conducting the great works of evangelism, benevolence and edification, each clearly evident in the context of these verses, they were striving to prepare others as well. Alexander, king of Yugoslavia, upon visiting France insisted on wearing the official uniform of Yugoslavia's admiral when he left the ship. Being king he rejected the advice of others to wear a bulletproof vest thinking it would wrinkle his uniform. Less that five minutes after leaving the ship he was cut down by an assassin's bullet. He was unprepared, like countless souls around us each day. It is the church's responsibility to God to warn them and help them be prepared. The task is daunting. But it is not like a basketball game in Sweden that made it into Guiness' Book of World Records. The score was 272 - 0. That is not why they were admitted. Mat Wermelin scored 272 points in that game. No one individual can bear the responsibility of evangelism alone. That is the church's responsibility towards God and each member needs to feel the weight of that responsibility. Why did those early Christians respond to God in the ways outlined above? They praised Him because it is His church. They proclaimed His message. Those prepared would be His people. They understood that as God's church they were answerable only to Him. If they had not done this they would have been in danger of losing their identity as God's church and failing to fulfill their responsibility to God. Four hundred years ago Francis Bacon was considered the most brilliant man in the world. At the age of 12 he was already a student at Cambridge and later would distinguish himself in the fields of science and philosophy. Yet, in 1621 he pled guilty to charges of taking bribes and lived the last five years of his life in obscurity and shame. There is much pressure in today's world for the church to "sell out". To do so would be to deny God and His Word and to fail in our responsibility to God. We are here because they did not deny. When we share their goals we can truly be His church. At the judgment we can be found pleasing to God, but only if we fulfill our responsibility to Him. David Bragg Cape Girardeau, MO Sept. 27, 1999 A Study of 1 Timothy 3:10 In a 1987 editorial to the Southeast Missourian, Ferrell wrote of one woman who had just taken her citizenship oath and was asked why it was important to her. "She said America offered a full range of freedoms that she had previously only dared to dream about. And, she added, "You can see them in print."" There are people in remote parts of the world who can only dream of being protected under a system of government that we could so easily take for granted. He cited studies showing that although supporting the Bill of Rights, many failed to understand it. I wonder how many members of the church support the position of deacon without understanding the function of that role? How capably could you answer the question, "What is a deacon?" Society in general may recognize a deacon under the ambiguous umbrella of a church official with unspecified tasks but an important title. In the church, although probably not stated in this way, many see deacons as a "future elder pool". Too often the function may be unspecified or the work unsupervised. Deacons can easily fall into the trap of becoming a mere ornament to church leadership. The biblical concept of deacon suffers when we lift from the scriptures what suits our status quo. It is far better to allow the Bible to clarify God's purpose in this vital role. 1. The Deacon is a Servant First. Paul demands that deacons first be "proved" or tested. Paul does not elaborate on how the candidate for deacon is to be proved. They are to be "tested" by the congregation against the stated qualifications (vv. 8-9, 12). This can only successfully be accomplished when they have "proven" themselves by exhibiting over time a lifestyle that meets those qualifications. The successful candidate must be a proven servant. Over time he has proven, removed any doubt regarding, his willingness to be involved in the work of the church, his ability to accept and fulfill responsibility and his dependability. How do we do balancing career, family and church? It depends on what receives our sharpest focus. What is most important? If our over-riding goal is our faith, we can infuse all of these areas with servanthood. Those you select as deacons should be able to do this with impressive results: blamelessness (10c). 2. Close Second, The Deacon is a Leader. THEN let them serve as deacons (10b). A growing congregation should have a few men qualified to serve as elders and a larger number of men qualified and willing to serve as deacons. Together they can involve all of the active members in ministry. The office of deacon is NOT a place to encourage weak, lax members by giving them a title and something to do. The model of Acts 6 indicates a specific work and a man qualified and capable of doing that work. The power of leadership, as seen in the office and work of the deacon, rests in the attractiveness of servanthood. Servanthood and leadership. Combine the two and you can begin to understand the biblical concept of the deacon. The importance of this role can hardly be understated: they are entrusted with a specific ministry in which they can delegate responsibility and involve other members thereby liberating elders to pastor and bishop the congregation. Deacons are not second class leaders. Those we entrust with this kind of leadership in support of the shepherding efforts of our elders must exhibit the traits of a sanctified life. They are first class Christians who lead others to serve more effectively. As we sift the congregation for leaders we must sift our hearts for the desire to be led into greater areas of service. If you want to serve you must be a Christian. If you won't serve you must repent. David Bragg Cape Girardeau, MO 10-11-98 A Study of 1 Timothy 3:1 Paul was looking for men with desire to serve as elders. Desire propels one towards the realization of a worthwhile goal. The apostle recognized that without this drive the leadership goals of the New Testament church could never be realized. Without desire, apathy rules the church. In any discipline desire alone is not enough. Especially that is the case when souls are at stake. There will be those who seek to be an elder but are unqualified for that position. There will also be those who are qualified but who lack the desire to effectively serve. Paul envisioned the marriage of these two concepts, coupled with a clear understanding of the biblical demands of the eldership. Some emerge from a New Testament study of this passage announcing there is no authority for an "office of elder." Although it is true the word "office" is not found in the original language (literally: "he who desires to be a bishop") the above conclusion is an overreaction. A study of the function of elders, also called bishops and pastors, reveals that it IS an office. The work of leading is much more prominent than the position of leadership. One who serves as an elder holds an office that is a good work for three specific reasons. 1. His Work is About People. When James A. Garfield was elected president of the United States in 1881 he was currently serving as an elder in the Lord's church. Resigning as an elder he described this transition as a demotion, stepping down to a less important position to serve as commander in chief. The Presidency is the most powerful position in the world, next to the eldership. The president is selected by the majority of the voting public of one great country to serve as representative in a national and global community. God Himself recognizes an elder as a leader in the spiritual kingdom of Christ (Acts 20:28). Here Paul describes these leaders as pastors or shepherds because they fill the vital role of feeding, tending, leading and protecting the local flock of believers affiliated with Christ. As an elder discharges his duties by being involved in the lives of people, making a positive difference, leaving a clear spiritual imprint on the lives of those they shepherd. Being an elder demands a commitment of time, energy, emotion and a desire to be involved in all aspects of the local work. God recognizes this contribution as a good work. 2. It is About Service. The idea of elders locked away in business meetings does a great injustice to the biblical concept of the eldership. This work is not about status but service. It is not about handing down decisions or mediating differences. One word the Bible uses to describe the elder is "bishop". This word literally means to "look over" and implies the act of guiding others into areas of service, the very proposal of Paul (Eph. 4:12-13). The first sermon of this year outlined three goals for the congregation: evangelism, service and worship. The process of selecting elders and deacons is a natural outgrowth of the second goal because the eldership is about people, not power; serving, not status; humility not honor. The Jewish leaders of Jesus' day were intoxicated by a thirst for power. The Pharisees loved greetings in the marketplaces and were warned of the dangers (Matt. 23:6-11). The priest and Levite on the Jericho Road loved status. But the one commended to our example was the lowly Samaritan who was willing to serve (Luke 10:30-37). That same willingness is a natural extension of a love for God, Christ and the church (Mt. 6:33). This is the desire of which Paul spoke in 1 Timothy 3:1, the desire to help every member become more like Christ. Everywhere we turn in scripture we are reminded that God wants us to be involved in good works: o 1 Tim. 6:18 - rich in good works o 2 Tim. 3:17 - word equips for every good work o Titus 2:14 - zealous for good works o Titus 3:8 - maintain good works o Heb. 10:24 - encouragement of assemblies o Jas. 2:20 - faith without works is dead o 1 Pet. 2:12 - refute false allegations Among the most challenging good works is that undertaken by those who would provide the spiritual leadership as elders. They are prepared to watch over our souls, ready to risk their own souls to keep ours safe (Heb. 13:17). David Bragg Cape Girardeau, MO Sept. 6, 1998 Roger Chimney pled guilty to the robbery charges brought against him in October 2002. Authorities’ suspicions that he had robbed two convenience stores in Bridgeport, CT, arose when Chimney’s personal Bible (with his name prominently imprinted on the front cover) was found at one of the robbery scenes (Connecticut Post, Oct. 24, 2002). Craig Golden, of Augusta, Maine, pled guilty in August to vandalism charges. He had driven his pickup truck through a farmer’s field. While he was having fun destroying the property of another he failed to notice his Bible, the inscription clearly bearing his name, slide out of his truck and into the prosecution’s evidence (Associated Press, Aug. 30, 2002). Each of these cases dramatically illustrates Paul’s assertion, “For we must all appear before the judgment seat of Christ” (2 Cor. 5:10). Each will be judged, not by the gold lettering stamped on the cover of their Bibles, but rather by whether their lives and actions conform to the teachings contained within it. Against this backdrop two facts provide the basis for this study. First, Jesus promised to build His church (singular; Mat. 16:18-19). Second, the membership of that one church He established would consist of the saved (Acts 2:47; Eph. 5:23). The truthfulness of these two facts make it imperative to seek and properly identify the one church of the New Testament, the church that belongs to Christ (this is the meaning of the phrase “churches of Christ” in Rom. 16:16; Acts 20:28). There are many churches in the modern religious world, each claiming to be the true representation of the New Testament church, an acceptable substitute, or alternative for that church (this is the “we are all going the same place; we’re just taking different roads” argument). Modern churches, and Christians, ought to be identified by their consistency with the Bible since God will ultimately eternally judge them by that sole standard (John 12:48). I. The Church in Prophecy. The quest to identify the church of the New Testament begins with the prophecies of the Old. Paul valued the Old Testament. He wrote, “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope” (Rom. 15:4). Since the church of the New Testament was first predicted in the Old Testament, to clearly identity Christ’s church one needs to go back to the Old to see the church through the voices of God’s prophets (1 Pet. 1:10-12). There are at least 456 specific Old Testament prophecies relating to the physical coming of Jesus Christ. Scholars have computed the mathematical probabilities of only eight of those 456 predictions being fulfilled in one person at one in 10,000,000,000,000,000 (“The Gift Predicted,” by Kenny Barfield, Gospel Advocate, Dec. 2002, 14). Jesus fulfilled all 456, thereby validating Himself as God’s Son and the Old Testament prophets as God’s inspired spokesmen. Those same writers accurately predicted the New Testament church Jesus promised to build. Prophecies relating to Christ’s Kingdom/Church (Isa. 9:6-7) pinpoint vital information clearly fulfilled in the New Testament. They predicted the general time-frame (“in the days of these kings,” when Rome would rule; Dan. 2:44), and the place (Jerusalem; Isa. 2:1-3; Micah 4:1-5). This places Acts chapter two as perfect setting for all the predictions to come to fruition. Other prophecies describe this kingdom as spiritual in nature (Isa. 28:16; 1 Pet. 2:5-ff), with a spiritual law (Jer. 31:31-32 a “new covenant,” or testament). All these predictions funnel towards the second chapter of Acts. II. The Church in Promise and Reality. A clear sense of fulfilled prophecy is in the air as the reader moves from Old to New Testament. The aged couple at the Temple, Simeon and Anna (Luke 2:25-30), were reminders of the promises about to be realized. But there was also a sense of expectation brooding among the populace around Jerusalem (Luke 3:15). Although the immediate hopes of a physical kingdom and liberation from Rome were not fulfilled in Jesus, He was not to blame for their gross misunderstanding of who He was and why He had come. Jesus’ direct statements relating to the church are consistent with their fulfillment, which came following His ascension in Acts chapter one. Jesus promised to build His church (Mat. 16:18) within His audience’s lifetime (Mark 9:1). Following His death and resurrection, and just prior to His ascension, He recognized that this Kingdom, although still future, was soon to be a reality (Acts 1:6-8). The first mention of the word “church” as a present reality, rather than a future promise, comes in Acts 2:47 (KJV, NKJV). Every mention of the church prior to this passage portrays it as still in the future. Each mention after this passage recognizes it as already in existence. This establishes beyond doubt the founding date of the New Testament church as A.D. 33 (Acts 2). The inspired New Testament writers recognized the kingdom/church as a present reality from this point onward (Col. 1:13; Rev. 1:5-6).
III. The Unity of Christ’s Church. A survey of the New Testament clearly establishes the singular nature of Christ’ church. Jesus promised to build only one church, over which He alone claimed ownership (Mat. 16:18; cf. Acts 20:28). As the Gospel spread across the Roman world congregations were established, small local groups of the same universal church (which is not limited by time or space). As Christians moved from community to community they could easily identify with these local bodies of Christians as brethren, since they enjoyed complete unity of doctrine and purpose (Acts 2:46; 4:32). Division resulted from departing from New Testament teaching, embracing human doctrines and treating them as if they were of divine origin (Mat. 15:9). Religious division is consistently condemned in the New Testament (1 Cor. 1:10). In a tone applicable to modern denominationalism Paul proclaimed that division does not come from God (1 Cor. 14:33). He understood that in remaining unified the church was accomplishing two vital goals: fulfilling Jesus’ prayer (John 17:20-21), and making the work of spreading the Gospel a little easier by living it consistently. IV. A House Divided, A Prayer Denied. Just as the Old Testament prophets predicted the founding of the New Testament church, the writers of the New Testament anticipated the future “apostasy” (falling away) that would denominate believers (Acts 20:29-30; 2 Thes. 2:3; 1 Tim. 4:1; 2 Tim. 4:4). The apostasy appeared innocent at first with slight changes in church government (around A.D. 150). The biblical pattern of the eldership (a group of men lead each congregation) was first replaced by a Bishop (one man over a congregation), then an Archbishop (one man over many churches), until the “Bishop of Rome” was eventually recognized as the Universal Bishop of the Roman Church (and later as the Pope), in strict violation of scripture (Eph. 1:22-23).
Another change came in the adoption of creeds, brief statements of faith summaries. Two of the most familiar creeds are the “Apostle’s Creed” (A.D. 200) and Nicene Creed (A.D. 325). There purpose was to clarify the distinctions between the various sects in the Christian community. Creeds eventually, and effectively, replaced the New Testament it is inadequate. Only the New Testament contains the proper authority. With no apparent need to conform to scriptural authority, an avalanche of changes followed. With the changes in government and arguments over creed statement, time was certain to see the fulfillment of New Testament predictions of division. The first major split saw the formation of the Eastern Orthodox Church (A.D. 1054). Efforts to reform the Catholic (literally “universal”) Church lead to the Protestant Reformation, under the leadership of men such as Martin Luther (1483-1546) and Ulrich Zwingli (1484-1532). These men sought only to “reform” (and retain) the Catholic Church. Still, they symbolize the two broad approaches taken toward Bible study. Luther, a former Catholic priest in Germany, held that anything not specifically condemned in the Bible could be done (if there is no “Thou shalt not …” then it is OK). Zwingli, a former Catholic priest in Switzerland, held that anything not specifically commanded must be avoided (if there is no “Thou shalt not …” then it is not OK). As a result Zwingli endeavored to stay closer to the New Testament as a pattern of authority for the church than did Luther. John Calvin, in Geneva, led a second wave of reformation. Calvin developed a theological system that would serve as a pattern for many of the denominations formed within the Reformation era (Calvinism). Calvin’s theology fueled a rapid proliferation of denominations (dates are not always consistent, i.e. some report A.D. 1534 for the Church of England).
It is understandable, in light of this brief sampling of today’s denominational world, that many are confused as to which church is Christ’s church. With all the conflicting and contradictory doctrines taught they couldn’t all be true. The only safe guide is to reject all human creeds and doctrines and return to the New Testament pattern for the church. Many have independently come to this very conclusion. Unlike Luther and Zwingli, who sought to “reform” an existing church, these men wanted to “restore” the New Testament church, free from all human creeds. This Restoration Movement did not intend to begin any new church but simply to restore the church Christ established in Acts 2 by following the instructions within the New Testament regarding church organization, government, membership, and worship. A number of different movements have been identified, each independent of the other, seeking to restore the church based on New Testament authority alone. Some of these restoration efforts failed to realize long-term success (Glas), while others fell back into the denominational world (Christian Church, Disciples of Christ). While often misunderstood and misrepresented by the religious world, those who seek to restore the New Testament church recognize Jesus as the only founder of the Church of Christ (Mat. 16:18), Jerusalem in the year A.D. 33 as the date and place of its founding (Acts 2:1), and heaven as the only “headquarters” for the church (Acts 7:55; Eph. 5:23).
Sadly, the very trends that created the denominations began to flourish within these “restoration” churches. Even today congregations are abandoning the restoration plea, viewing the church as just another denomination. They believe, along with the rest of the denominational world, that the churches of Christ began with Alexander Campbell and Barton W. Stone. This is yet another reminder that the restoration is an ongoing process. Each generation must return to the sole source of religious authority and help Christ’s church today be clothed in obedience by conforming to His wishes, in obedience to His revealed Will (Rev. 19:8). This is the challenge facing the churches of Christ today. Will the New Testament be embraced and studies to continue the restoration process of conforming in doctrine and practice to Jesus’ revealed will, or will we turn to the denominated religious world as our savior? (May I recommend this LINK for interested readers.) Police were called to the scene of a violent shooting in Lebanon, PA. The crime scene was the Church of the Holy Resurrection of Christ; the combatants were a priest and the president of the congregation. The altercation erupted over church policy matters ended with the priest pulling out a pistol, which accidentally discharged. The bullet struck the priest was in the foot (Associated Press, December 13, 2002). The religious world, including our own brethren, that rejects scriptural authority not only “shoot themselves in the foot” but they mislead countless souls that might have otherwise been saved away from, rather than to, the Lord. Too many modern churches and “Christians” are easily identified by their inconsistency with the Bible. This is not why Jesus shed His blood at Calvary (Acts 20:28). He lived and died to establish His one promised church (Rom. 16:16). Those who would be admitted as members would do so only by His divine decree (Acts 2:47). They are the saved (Eph. 5:23). Woe to those who obstructs the Way (John 14:6). David Bragg Cape Girardeau, MO Jan. 29, 2004 A Study of Ephesians Chapter 4 Did you hear of the attempt to form a union in the proofreading section of a publishing house? They decided to have bumper stickers printed to support their effort. However, when delivered and the boxes open for distribution the bumper stickers read, “Proofreaders Everywhere, Untie!” So true to life, with so little change, a fragile unity becomes unraveled. Instead of uniting, we untie. Isn't it strange that while unity is so delicate, rifts are so permanent? The topic of unity is a timely and important topic that runs to the very core of our existence as a “church of Christ” in this community. Unity is a theme echoed in Eden, in the wake of Enoch's mysterious departure, as Noah hammered on the ark, as Sarah & Abraham laughed, as Moses watched God engrave the tablets, it was celebrated in Psalm 133:1, it was the prayer of Christ (Jn 7:20-21), it was grieved in Corinth (1 Cor 1:10-13) and desperately sought in Ephesus (Eph 4:3). In honestly seeking this lofty goal, at least three things are required. 1. Doctrinal Unity (4-6). Paul's call for unity to the Ephesian Christians is not an easy task (1-3), but no other approach to congregational relations, “walk”, is worthy of being called "Christian". True unity begins with truth (4-6). Jesus recognized God’s Word as truth (Jn 17:17), Paul saw it as the producer of faith (Ro. 10:17), the source of unity. The New Testament is the common ground that keeps Christianity workable twenty centuries later. In conforming to that inspired pattern we will find agreement with others of like spirit seeking to please not men but God. This is the reason Bible classes offered Sunday morning and Wednesday night are so important and why daily Bible study is urged and reading guides included on the congregational calendar each month. When we are familiar with scripture, we can promote unity. Choke out the urge to study and you can single-handedly frustrate unity. 2. Leadership Focused on Unity (11-13). In discussing unity among Christ's church at Ephesus, it is interesting that Paul recognized their leaders as appointed by Jesus. Each with his own role: >> the apostles dispensed inspired truth for the universal church >> the prophets provided needed teaching for the local church >> the evangelists focused attention on the saving gospel >> the elders (pastors) offer spiritual guidance >> teachers teach. The subject of unity could hardly be addressed without considering the disposition of those chosen to lead. Godly leaders will pursue godly goals. Spiritual leaders will seek to realize the Lord’s goal of unity. Leadership is not a position of privilege but of responsibility. Their focus on ministry produces unity through involvement (12-13). When the church is lead to value being like Christ, we will not easily become divided. 3. Individual Love for Unity (15-16). We can identify the love that runs through this chapter (3, 15, 16) It is the love of Christ. Our local grocery story has for years used the slogan, "friendliest stores in town". That phrase does not automatically make it so. We could adopt the banner of unity and convey a friendly facade. But to truly "speak the Truth in love" must be more than a motto. To really love unity must involve a serious life change (17, 20-24). * honesty (25) * anger (26) * generosity (28) * pure speech (29) * become new through the truth we speak (30-32) Unity is something each one of us must seek. It is found only in being willing to become a new person. Otherwise, I will be content to stay in my own comfortable group. I will have little interest in welcoming others. We each will know a handful of others while worshipping in a congregation of strangers. What Paul is challenging us to do is no easy task. Obtaining and preserving unity is difficult work. But it is easy to sow discord among brethren (Prov. 6). As we seek unity among ourselves, consider the hopelessly divided state of modern religion. Even there God wants unity. Do we? What an opportunity He has given us, to offer the world proof that God sent Jesus into the world (Jn 17:21). David Bragg Cape Girardeau, MO Oct. 6, 2000 Whose Church Are We Restoring? Death and grieving are among the most serious subjects one can discuss. Every minister has been faced with the urgent questions of the grieving, especially those outside of Christ, seeking consolation and confirmation of the eternal destination of their loved one. Recently in the local newspaper, a writer to “Dear Abby” explained how they achieved peace in coping with their grief. While in church the Californian writer prayed for God to give some sort of assurance that their deceased brother, sister and mother were safe with Him in heaven. Later that morning while leaving the post office they found three pennies in an empty parking space. Concluding this was a divine sign in answer to their prayer, the letter concludes, “I was moved to tears. Now I know they are all there” (Southeast Missourian, December 8, 2001, 6A). Upon what authority did the writer draw their conclusion? THREE PENNIES. Can the hope Jesus brought through His suffering and death be replaced with THREE PENNIES? Will the Church abandon the gospel Paul suffered so to bring salvation to lost souls to adopt the Gospel of THREE PENNIES? As a part of the “Restoration Movement” it is comforting to know that the foundation of faith is far more substantial. Peter, towards the end of his ministry, wrote, “If anyone speaks, let him speak as the oracles of God” (1 Pet. 4:11). From this inspired mandate our forefathers derived such mottos as “Speak where the Bible speaks and be silent where the Bible is silent” and “Let us do Bible things in Bible ways.” Regarding Christianity, Peter was saying, the only authority that counts is what God has provided through His Word. This recognition of Bible authority is founded squarely on, what else, Bible authority. Jude asserts that within the revelation of the New Testament everything the believer needs to know has been revealed - “once for all delivered to the saints” (Jude 3). Paul affirms that only in careful compliance to these inspired teachings, “rightly dividing the word of truth,” the Christian is assured of God’s approval (2 Tim. 2:15). In following the teachings of the New Testament, John taught that certain assurance is given regarding our eternal destiny (1 John 5:13). Most importantly, Jesus underscored that the final judgment will be based on our compliance with His teaching (John 12:48). No wonder the New Testament closes with the strong prohibition of tampering with God’s Word (Rev. 22: 18-19). All of these assertions form the single plea of scripture for followers of Christ to STUDY the scriptures so that they can KNOW the scriptures and then FOLLOW the scriptures. When properly interpreted, the New Testament scriptures alone provide the authority for modern believers. The church must recognize Bible authority. Armed with this authoritative divine communication the follower of Christ must seek to “rebuild” the New Testament church which bears no other marks of identification than Christ’s (Mat. 16:18). It is impossible to build the church Jesus established by any other means. In the New Testament scriptures alone will the church find its authority for worship, organization, mission and doctrine. A church that is built on any other authority than Christ’s authority is not Christ’s church. Likewise, Christians must recognize the need to build their individual lives upon that same authority. This was the message of the aged apostle John. The cry of “back to the Bible” is not completely embraced until each believer seeks to find its personal application. Along the path of restoration each must face John’s view of true restoration in 1 John 5:13-21. This expresses itself in four areas. Each individual Christian faces the responsibility to study the Bible (v. 13). John explains that “the things I have written” … John’s Gospel, letters, later his prophecy … all share one common goal: faith (John 20:31; Rev. 1:3). Just as the Bible is the sole authority of the church, so it is of one’s personal life. Similarly, John recognizes the vital role of prayer in the Christian’s life (1 John 5:14-15). Just as prayer was central to Jesus’ ministry, marking every significant turn, so it should be in the lives of His followers. Christians must be people of prayer (Rom. 12:12; Phil 4:6; 1 Thes. 5:17). It is not surprising that Jesus expects modern saints adopt His mission. He that came to “seek and to save that which was lost” (Luke 19:10) calls on His followers to do the same (Mat. 28:18-20). John calls upon his readers to be concerned about those languishing in sin (1 John 5:16-17). What is the “sin unto death”? It might be blasphemy against the Holy Spirit (Mat. 12:31) or a lifestyle of habitual sin. Forgiveness will not be extended to those possessing a stubborn refusal to repent (Luke 13:3). Likely this is what John has in mind here (1 John 3:4-6). His concern is not that the Christian forsakes everything to travel to a distant land but rather reach out to those in close proximity, those they can “see.” In the truest sense John is advocating a “personal” evangelism approach that is opportunity based. John’s final concern is the restoration of holiness (1 John 5:18-21). Here the shift becomes even more personal. The compassion for the sin’s controlling the lives of others must not blind the Christian to their own sin (Rom. 6:12, Col. 2:13, Rom. 14:22). As James admonishes, each believer must face the challenge of keeping “oneself unspotted from the world” (Jas. 1:27). None can achieve sinless perfection, but all can guard against a perpetual lifestyle of sin. Hence the apostle’s final plea, “keep yourselves from idols.” In a famous 1963 speech delivered in Berlin, Germany, President Kennedy declared, “Ich bin ein Berliner.” According to Kenneth C. Davis, although the response of the crowd was very supportive, instead of saying “I am a Berliner” the President actually said, “I am a jelly donut” (USA Weekend, Aug. 10-12, 2001). For religious restoration to be precise, the outward restoration of the church must be balanced with the inward restoration of each Christian. The vital elements, in John’s inspired estimate, that contribute to the growth of a local congregation are very personal. As this personal growth diminishes, congregational growth will be destined to follow the same downward spiral. Just as the modern church expects the religious community to join them in restoring Christ’s church, it must also expect each individual member to face the personal implications of that restoration. The ancient plea of Peter, “If anyone speaks, let him speak as the oracles of God” (1 Pet. 4:11), recognizes that if any authority other than Bible authority is followed one must conclude three facts. One: They have ceased to be the church that they read about in the New Testament. Two: No longer seeking Christ’s church, they have departed from the paths of restoration. Three: They have failed God. Although much good can be accomplished in the local community and many people reached with a diluted and counterfeit message, those results in the final analysis of Divine judgment won’t be worth three cents. David Bragg Cape Girardeau, MO Jan. 25, 2002 A Study of 1 Timothy chapters 2 & 5
We are living on the cutting edge of a new century with the great battles for racial and gender equality forcefully begun in the century behind us. Ringing in our ears are the voices of the past urging us to keep up with the times. Let the woman's ascent to equality in society be mirrored in leadership roles of the church. Resistance is often painted as an effort to devalue women, subjugating them into roles as "second class citizens" of God's kingdom. This charge, if true, reflects negatively on the church, not on Jesus, its founder and head, who commended and valued women in a society that didn't (Mt. 15:28; Lk 21:1-4; Jn. 4). The issue of the woman's role in Christ's church can be examined from various angles. Among them: * male spiritual leadership * women's role as it relates in worship * deaconesses * study of great spiritual women of scripture This is my effort to approach to God's instructions to women, as much as I can, from the perspective of a female disciple. There are some things which she -- 1. Can't Do. This requires some definition. In saying "can't do" we are not saying incapable of or unable to but rather unauthorized. Not by human decree, but by instruction from God, women have been excluded from leading public worship (1 Tim 2:8-12). Reactions to these verses range from rationalizing away inspiration to castigating Paul as a woman-hater. The most popular loophole is to blame Paul's exclusion on his day. Women were restricted in his culture and this should never be bound on modern, liberated women. The question is valid. Is Paul's comment grounded in cultural or spiritual soil? Paul himself answers as he anchors his thoughts in what transpired in the Garden of Eden thus binding his inspired teaching on all Christian women of all time (v. 13-14). Women are excluded from offices of church leadership (1 Tim 3:1; 2). They are not excluded from making church leadership possible. Without them qualified men couldn't be found (11). It is vital to remember that these "restrictions" do not reflect value (Gal. 3:26-28; 1 Pet. 3:7), only function. 2. Shouldn't Do. The warnings thundering from the pages of Paul's epistles, although in some passages are gender specific, are not, as a further study would reveal, gender exclusive. Although directed in certain passages to women, in other places they are firm warnings to all. Women are not to become busybodies (1 Tim 5:11 --> 13a). They are also warned about the dangers of gossip (13b). They are admonished to avoid discord, as it could interfere with a great work (Phil. 4:2-3). The service of these women appears to be in the past. That is understandable since their present energies are directed toward each other in a negative way. To be engaged in such conduct is to be distracted from God's work. To be entangled in such unholy occupations is to neglect and block spiritual growth. This must be avoided at all costs and corrected anytime it rears its ugly head. 3. Ought to Do. Women who have a family ought to aggressively pursue serving that family (1 Tim. 5:14; Titus 2:3-5 & 2 Tim 1:5). All women, just as all men, need to be active in contributing to the fulfillment of the Great Commission (Mt. 28:18-20). Women served the cause of evangelism alongside their husbands (i.e. Priscilla) and with other Christians (i.e. Euodia & Syntyche). If you are convinced (often an unfortunate rationalization) you can't teach, be a guide leading the prospect to those able and willing to teach them the gospel. Find a way to share your faith through tracts, lessons, videos, invitations, etc. One area of work most women are specially suited for is outlined in James 1:27. Women possess a caring spirit that suits them well for visits leading to meeting needs as they provide food and other aid to those in need. We can choose to focus on the few things women are restricted from doing if we want. But how much better to turn our attention to the countless areas they can serve without violating a single word of Paul's inspired teaching. How these, and other, areas of ministry are carried out can be as wide as your imagination within the confines of God's word, and, as part of the body, under the direction of the eldership. Don't buy into the false charge of the scripture's bigotry against women. They played an influential role in the ministry of Jesus (Lk. 8:1-3) as they did in the work of Paul in evangelizing the Gentile world (at least nine noted in Rom. 16). John's work was enhanced by his support of and for the special "lady elect" who was addressed in his third epistle. The book has not yet been fully written about the great work of female disciples. Their work and influence will, by God's grace, reach far into the new century and until Jesus comes again. Then, along with great female disciples of all time, their influence will live on in Heaven. David Bragg Cape Girardeau, MO Nov. 2, 2000 |
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