Jesus Would Evangelize

Jesus Would Evangelize

by Bill Blue

People oftentimes place importance on a person’s final words. What can lessons can we learn from Jesus’ final instructions to the apostles before He ascended into heaven?

JESUS EXPECTS US TO EVANGELIZE. The books of Matthew, Mark, Luke, John and Acts all record that Jesus’ final instructions to the apostles included the commands to preach the gospel (Matt. 28:19; Mark 16:15-16; Luke 24:44-52, John 21:15-17; Acts 1:8).

Matthew and Mark quote Jesus as requiring the Gospel to be preached in “all nations” (Matt. 28:20; Luke 24:47), and to “the whole human race” (Mark 16:15 - AMPLIFIED BIBLE).

JESUS EXPECTS US TO PREACH THE NECESSITY OF BAPTISM. According to Jesus, baptism is necessary for salvation (Mark 16:16), and to become one of His disciples (Matt. 28:19). Luke records that Jesus commanded, “repentance and remission of sins should be preached” (Luke 24:47). Peter, Luke, and Paul all say that baptism is for the remission or “washing away,” of sins (Acts 2:38. 22:16).

JESUS EXPECTS US TO OBEY HIS COMMANDS AS THEY ARE GIVEN. The apostles and early disciples followed Jesus’ instructions exactly. Luke wrote that Jesus commanded the apostles to remain in Jerusalem after His ascension and wait for the Holy Spirit (Acts 1:4-5). Then, preach the gospel first in Jerusalem, then the rest of Judea, Samaria and finally the rest of the world.

46 “Then He said to them, ‘Thus it is written, and thus it was necessary for the
Christ to suffer and to rise from the dead the third day, 47 and that repentance
and remission of sins should be preached in His name to all nations, beginning
at Jerusalem. 48 And you are witnesses of these things. 49 Behold, I send the
Promise of My Father upon you; but tarry in the city of Jerusalem until you are
endued with power from on high.’” (Luke 24:46-49) “But you shall receive power
when the Holy Spirit has come upon you; and you shall be witnesses to Me in
Jerusalem, and in all Judea and Samaria, and to the end of the earth” (Acts 1:8,
NKJV).

Following this instruction, the apostles returned to Jerusalem (Luke 24:52; Acts 1:12). They were in Jerusalem when they received the baptism of the Holy Spirit (Acts 1:12–2:4). Immediately after receiving the Holy Spirit, Peter preached the first gospel sermon in Jerusalem and 3,000 people were baptized (Acts 2:14, 41). Afterwards, Peter and others continued preaching and working miracles until the doctrine of Christ had “filled Jerusalem” (Acts 5:28).

Later, Philip went to Samaria. Many there “heeded” his teachings, and were baptized through his preaching of Jesus and the kingdom of God (Acts 8:5-6, 8:12-14).

Other Christians, fleeing Jewish persecution, spread the Gospel “as far as Phoenicia, Cyprus, and Antioch” (Acts 11:19-20). Eventually, the apostles and others succeeded in “turn[ing] the world upside down” (Acts 17:6) for the Gospel had not only been successful in Jerusalem, Judea, and Samaria, but also “throughout almost all of Asia” (Acts 19:26).

Thus, as Jesus commanded, the apostles preached the gospel first in Jerusalem and Judea, then Samaria and the rest of the world.

JESUS EXPECTS US TO FOLLOW THE APOSTLES’ EXAMPLES AND TEACHINGS. Jesus instructed the apostles to teach the new disciples they baptized to obey everything He commanded the apostles (Matt. 28:20). Thus, we too, are responsible for “preaching” or “proclaiming” God’s word (2 Tim. 4:2; 1 Pet. 2:9; 1 Pet. 3:15).

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Cleanse The Temple of Modernism

Cleanse The Temple of Modernism by Bill Blue

Is Christ pleased with all the works and forms of worship performed in His name today?

One Lino Lakes, Minnesota congregation has movie-theater style seats with cup holders (the cup holders are designed to hold the designer coffee that will be sold at the building).

Another congregation in nearby Eden Prairie, Minnesota has swelled to such large numbers that it has two buildings miles apart. The smaller building features videotaped sermons and a ten-piece band.

In Essex County, New Jersey, a congregation held a football service. Women played cheerleaders and the choir and preacher dressed in jerseys. In Peoria, Illinois, a congregation decorates its building with golf balls and footballs, and the men huddle up at the beginning and the end of each service.

A St. Paul congregation used to be the attendance champion because it operated a non-alcoholic nightclub, and boasted that its slogan was “Definitely not church as usual.”

Many Christians would oppose nightclubs and videotaped sermons, but what about daycare centers, ten-piece bands, softball teams, Wednesday night dinners, or three-dollar coffees?

What would Jesus say about efforts to modernize or liberalize worship?

Jesus is not pleased by every form of worship performed in His name (Matt. 7:21-23).

With respect to common meals, Jesus demonstrated in His own ministry that He was more concerned with fulfilling spiritual needs than one’s appetite. On the day after Jesus fed the 5,000, many of the Jews who had been fed the day before traveled across the Sea of Galilee to be fed again (John 6:24, 26). Jesus did not feed them again, but said, “Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you” (John 6:27). Over and over again Jesus stressed that it was more important to believe that He was the Christ, than to be preoccupied with their own bellies (John 6:29, 32-33, 35-40). Paul similarly says to churches who assemble to eat common meals, “What! Do you not have houses to eat and drink in? … But if anyone is hungry, let him eat at home, lest you come together for judgment” (1 Cor. 11:22, 34). Common meals can cause divisions within the church, and cause brethren to forget why they are assembling in the first place (1 Cor. 11:17-34). Jesus would prefer us to come together to be nourished with words of faith and good doctrine (1 Tim. 4:6) instead of $3 coffees or spaghetti dinners.

With respect to nightclubs, gyms, daycare centers and the like, either all are authorized or none are authorized. What would Jesus say about these social outreach institutions? On two occasions, Jesus cleansed the temple of the moneychangers. On the second occasion Jesus said that the offenders had made the Lord’s house “a den of thieves” (Matt. 21:13). On the first occasion, however, Jesus did not accuse anyone of stealing, but said, "Take these things away! Do not make My Father's house a house of merchandise!” (John 2:16). The moneychangers were guilty of doing something God did not authorize. Likewise, where is the authority for a church to spend the Lord’s treasury on daycare centers, gymnasiums, schools, or nightclubs? Where does the Bible say that these activities are the work of the assembly? Biblical silence is not permission (Heb. 7:14).

Which would Jesus find more offensive - selling animals necessary for sacrifice, or selling $3 coffees at worship? The moneychangers could at least argue that they were selling items necessary for worship. After all, everyone under the Law of Moses had to offer an animal for sacrifice as part of his or her worship to God, but God requires no one today to have daycare or coffee in order to worship Him.

The problem with modern worship is that the breadth of permitted activities grows over time because they are not confined by God’s word which never changes (Mal. 3:6). The organ or piano introduced into some denominations in the 19th century has given way to ten-piece bands and choirs that sing while the congregation sits quiet (but see Eph. 5:19; Col. 3:16). In the 20th Century, women and homosexuals began filling pulpits once reserved to righteous men (1 Cor. 14:34-35; 1 Tim. 2:11-12; 1 Cor. 6:9-10). How far has modernism gone? In one of the congregations referenced above, worship includes comedy sketches and rock music, but no Bibles and no hymnals. How well can one be filled with “words of faith and good doctrine” without Bibles (1 Tim. 4:6)? It is time to cleanse our houses of worship of the moneychangers of daycare and gyms before our Bibles disappear and we starve from a lack of God’s word.

Next week we will print our final article in this series.

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What Would Jesus Do About Sinning Brethren?

What Would Jesus Do About Sinning Brethren? By Bill Blue

Some churches excommunicate sinning members. Some withdraw from or disfellowship sinners. Others do not discipline members at all believing that it is wrong to judge one another. What would Jesus do?

Where one brother sins against a second brother, Jesus has left us explicit instructions (Matt. 18:15-17).

15 "Moreover if your brother sins against you, go and tell him his fault between
you and him alone. If he hears you, you have gained your brother. 16 But if he
will not hear, take with you one or two more, that 'by the mouth of two or three
witnesses every word may be established.' 17 And if he refuses to hear them,
tell it to the church. But if he refuses even to hear the church, let him be to
you like a heathen and a tax collector.

Although Jesus limited His scenario to occasions where one brother sins against another, following Jesus’ pattern here should be the rule rather than the exception. As we consider the Scriptural authority for withdrawal, remember the goals of discipline: saving the lost brother (James 5:19-20), and protecting the church from sin (1 Cor. 5:5-8).

STEP ONE: GO TO THE BROTHER. Jesus commands us to begin the process by going directly to the sinning brother. The wisdom in doing so privately before involving third parties is obvious for at least two reasons: First, the “erring” Christian may repent immediately. Repentance may eliminate the need for others to know about the transgression and lessen the possibility of gossip and division. Secondly, you need to verify the facts. Going directly to the person accused of sin will permit you to hear their side of the story. How embarrassing would it be to confront the “transgressor” in the presence of others and then learn that no sin was committed?

STEP TWO: GO BACK WITH ONE OR TWO MORE. If your brother will not repent, find one or two witnesses (Matt. 18:16). Give your brother a second chance to repent. His spiritual welfare is the overriding concern (James 5:19-20). Others may be able to persuade him to repent and their presence will help assure that the facts are verified (Matt. 18:16). However, the number of people with knowledge of the allegations is still small. The brother may repent without the need of sharing the allegations with the entire church.

STEP THREE: TAKE IT TO THE CHURCH. If the brother will not listen to you or the others, you are then to take the issue to the church. If your church has elders, take the matter to them because they have oversight. The influence of the whole congregation is brought to bear in hopes of getting the brother to repent, but if he refuses, “let him be to you like a heathen and a tax collector” (Matt. 18:17).

LET HIM BE TO YOU LIKE A HEATHEN AND A TAX COLLECTOR. What did Jesus mean by saying that we should consider the sinning brother a Gentile and a tax collector? Remember that Jesus was speaking to Jews, and in the First Century, the Jews would not eat with Gentiles or tax collectors. By way of analogy, Jesus is instructing us to not eat with, keep company with, or otherwise socialize with sinning brethren (1 Cor. 5:11).

INDIVIDUAL RESPONSIBILITY. In verse 17, Christ puts the responsibility on the individual to discipline the sinning brother when He says that “you” are to treat the brother as a Gentile and a tax collector (Matt. 18:17). Paul also emphasized the individual’s responsibility for discipline when he wrote, “we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us” (2 Thess. 3:6, ASV).

WHAT IS WITHDRAWN? Paul says that we are to avoid sinning brethren (Rom. 16:17), by withdrawing ourselves (2 Thess. 3:6) and our company from them (2 Thess. 3:14). We should not keep company or even eat with sinning brethren (1 Cor. 5:11).

WE ONLY WITHDRAW FROM SINNING BRETHREN (Matt. 18:15; 1 Cor. 5:11; 2 Thess. 3:6). We do not withdraw from the world (1 Cor. 5:9-13), but only our impenitent brethren who:

1. Commit sexual immorality (1 Cor. 5:11);
2. Covet (1 Cor. 5:11);
3. Are an idolater, reviler, drunkard, extortioner, or divisive (Rom. 16:17);
4. Sin against brethren (Matt. 18:15-17);
5. Walk disorderly contrary to apostolic tradition (2 Thess. 3:6);
6. Wander from the truth (James 5:19); or
7. Commit any trespass or offense contrary to doctrine (Gal. 6:1; Rom. 16:17).

We understand that no sin is any more or less dangerous than any other sin, though we may understand this better intellectually than we do in application. For example, many today may consider trivial what Paul said was disorderly conduct worthy of withdrawal (2 Thess. 3:6-14).


THE PURPOSE OF DISCIPLINE IS YOUR BROTHER’S SALVATION AND THE PROTECTION OF THE CHURCH (James 5:19-20; 1 Cor. 5:5-8). Discipline is difficult. Some brethren are unwilling to withdraw from a brother because they are concerned about the sinning brother’s feelings. This, however, ignores the fact that withdrawal is designed to shame the brother into repentance, and prevent sin from spreading throughout the church (2 Thess. 3:14; 1 Cor. 5:5-8).

Jesus’ pattern for dealing with sinning brethren protects not only our brother and the church, but ourselves also. Paul reminds us that when we seek to restore others that we should consider ourselves, lest we also be tempted (Gal. 6:1). The failure to try to restore a brother is in itself sin and a lack of concern for our brethren could become a lack of concern for sin in our own lives.

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Sin No More

Sin No More
The Woman Caught In Adultery, Part II
By Bill Blue

In last week’s article (WWJD no. 23), we reviewed John 8 where Jesus was confronted with the woman caught in the act of adultery. He convicted the woman’s accusers of sin (John 8:7-9). He did not condemn the adulteress, but told her to “sin no more” (John 8:10-11).

Jesus’ instruction to “sin no more” was a command to end her adulterous activities and adulterous relationship. Vine’s Expository Dictionary of New Testament Words defines an “adulteress,” as one “who has unlawful intercourse with the spouse of another” (see Rom. 7:3). Apparently, either the woman, or the man with whom she was having intercourse, was married to another person.

Implicit in Jesus’ command to sin no more is repentance. Jesus did not tell the woman that she could continue sinning, or that forgiveness absolves continuing sins. Jesus said to “sin no more.”

Jesus spoke of repentance on many occasions (Matt. 4:17; Matt. 11:20-24; Matt. 12:41-42; Mark 1:15; Luke 17:1-4; Rev. 3:19). Jesus says that death through persecution and tragedy is preferable to the judgment that comes upon those who do not repent (Luke 13:1-5). In Revelation, Christ told members of the church – “Christians” - to repent or else: He would remove the congregation’s lampstand (Rev. 2:5); He would fight against the evil doers with the sword of His mouth (Rev. 2:16); He would cast those who committed sexual immorality into a sickbed and great tribulation (Rev. 2:21-22); and He would come upon them in judgment as a thief in the night (Rev. 3:3). Like the woman caught in adultery, Christians cannot continue sinning. “No one, having put his hand to the plow, and looking back, is fit for the kingdom of God” (Luke 9:62).

Vine’s says repentance, “In the NT … has reference to ‘repentance’ from sin, and this change of mind involves both a turning from sin and a turning to God” (cf. 2 Cor. 7:9-11).

How then would a thief repent of sin? Not simply by stopping his stealing, but also by returning or restoring that which he stole (Luke 19:8-9). As one man once said, “A horse thief has not repented while he is still sitting in my saddle.” Similarly, drunkards should stop drinking (1 Cor. 6:10). The materialistic should stop coveting (1 Cor. 6:10), and those committing sexual immorality of any form – whether pre-martial, extramarital, or homosexual – must end these activities and relationships as well (1 Cor. 6:9; Rev. 2:18-23).

Jesus says that a marriage relationship can be sinful if one party to that relationship is not free to remarry. “Whoever divorces his wife, except for sexual immorality [“marital unfaithfulness” NIV], and marries another, commits adultery” (Matt. 19:9 NKJV; Mark 10:11-12; Luke 16:18). The wife and her new spouse are also guilty of adultery if she remarries (Matt. 5:32; Luke 16:18). Jesus said that sin attaches when the husband (or wife) “marries another.” Of course, a widow (or widower) is free to remarry (Rom. 7:3; 1 Cor. 7:10-11).

How then do we repent of an adulterous marriage? Stop sinning (John 8:11) by removing yourself from the unlawful marriage (Ezra 10:18-19, 44). These partners are not rightfully yours anymore than the saddle belonged to the horse thief. As Jesus said, “the one whom you now have is not your husband” (John 4:16-19).

Admittedly, ending a marriage with someone we love isn’t easy. The Apostles acknowledged that Jesus’ commandments on marriage, divorce, and remarriage are difficult (Matt. 19:10). Sin, however, is not defined by the attitudes of men and popular culture, but by God. Sin is defined as a violation of God’s law (1 John 3:4). Man may have passed laws regulating marriage, but God will judge us by His laws (John 12:48) A marriage certificate from the clerk of the court does not absolve a husband and wife of sin any more than a law permitting abortion absolves the doctor or pregnant mother of homicide in God’s sight.

Some who do not believe that a marriage can be sinful have a double standard where homosexuality is concerned. They have no difficulty saying that homosexuals must quit having sex, but they refuse to apply the same standard to unlawful marriages. Some draw a distinction between sexual activities and sexual relationships, saying that activities like homosexuality are sinful, but relationships, like marriage are not. Should we then say that homosexuals have the right to marry so long as they do not have sex? Jesus wouldn’t. Jesus said that relationships can be sinful. “Whoever divorces His wife and marries another commits adultery” (Luke 16:18). “Whoever marries a woman who is divorced commits adultery” (Matt. 5:32).

The Disciples rightly understood that God’s expectations for marriage are demanding when they concluded, “If such is the case of the man with his wife, it is better not to marry” (Matt. 19:10). If marriage relationships cannot be sinful, then all one would have to do to avoid sexual immorality is to marry their partner. If this is true, then why would the Disciples believe that Jesus’ commands were so difficult that, “it is better not to marry” (Matt. 19:10)?

Being a member of the body of Christ does not absolve us of continuing sins, including the sins of sexual immorality, unless we repent (Rev. 2:21-22) and resolve to “sin no more” (John 8:11).

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Do any vestigial organs exist in humans?

Answers in Genesis has an archive article posted on its website entitled: Do any vestigial organs exist in humans? One of the useful tidbits of the article is its identification of various organs that scientists once believed were vestigial (or no longer of any use due to the "evolution" of our species). The list below came from Answer In Genesis' article and Wikipedia.

1. Adenoids
2. Appendix - The appendix is part of the immune system, strategically located at the entrance of the almost sterile ileum from the colon with its normally high bacterial content.
3. Body hair
4. Coccyx
5. Ear muscles for wiggling
6. Eye Brow
7. Eye Lash
8. Lachrymal glands
9. Nictitating membrane of eye
10. Nipples on males
11. Nodes on ears, "Darwin's points"
12. Parathyroid
13. Pineal gland - The pineal gland secretes malatonin which is a hormone that regulates the circadian rhythm and has other functions.
14. Pituitary gland
15. Plantaris muscle
16. Thymus - The thymus is part of the immune system, related to T-cells. HIV attacks T-cells, rendering them ineffective and for this reason is always eventually fatal.
17. Toes bones III, IV, V
18. Tonsils - The tonsils have a similar function in the entrance to the pharynx.
19. Valves in veins
20. Wisdom teeth

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Jesus Would Judge Righteously

Jesus Would Judge Righteously
The Woman Caught In Adultery, Part I
By Bill Blue

In John 8, the scribes and the Pharisees (v. 3), seeking to test Jesus (v. 6), brought to Him a woman caught in the act of adultery (vv. 3-4), and asked the following question: “Moses, in the law, commanded us that such should be stoned. But what do You say?” (v. 5). Jesus responded by saying, “He who is without sin among you, let him throw a stone at her first” (v. 7). “Then those who heard it, being convicted by their conscience, went out one by one. . . . When Jesus had raised Himself up and saw no one but the woman, He said to her, ‘Woman, where are those accusers of yours? Has no one condemned you?’ She said, ‘No one, Lord.’ And Jesus said to her, ‘Neither do I condemn you; go and sin no more’” (vv. 9-11).

What are the lessons we can learn from this story? What does it say about sexual immorality; is adultery no longer a sin? Are we to conclude that it is wrong for Christians to judge behavior and condemn sin? Are there no longer any consequences to sin in the New Testament era? What would Jesus say?

JESUS WOULD NOT EXCUSE ADULTERY. Although Jesus said that He did not condemn the woman, she was unquestionably an adulteress (John 8:3-4). In other Scriptures, Jesus says that adultery is on par with things that are evil (Matt. 12:39) and wicked (Matt. 16:4), and, like murder, adultery defiles a man (Matt. 15:18-19). Jesus says that adultery is a sin that can cast you into hell (Matt. 5:27-30). Whatever the lessons of John 8 are, one cannot conclude that Jesus does not consider adultery a sin. Jesus, rather, unlike the scribes and the Pharisees, was not willing to condemn the woman to death by stoning.

JESUS DOES NOT CONDEMN JUDGING, BUT UNRIGHTEOUS JUDGMENT. The woman in John 8 was an adulteress (John 8:3-4), but her accusers were not motivated by righteous judgment or disdain for sin, but a desire to test Jesus, “that they might have something of which to accuse Him” (John 8:6). The scribes and Pharisees sought to trap Jesus by His answer to their question. Jesus did not immediately answer the question, but gave the appearance of ignoring it (John 8:6). Not wanting Jesus to escape, the scribes and Pharisees repeated their question until Jesus said, “He who is without sin among you, let him throw a stone at her first.” No one threw a stone and all of the woman’s accusers left her and Jesus alone (John 8:9-11). In their zeal to trap Jesus, the scribes and Pharisees had allowed their own improper motives to blind their judgment. With one statement (“He who is without sin among you…”), Jesus caused the woman’s accusers to be “convicted by their conscience” (John 8:7, 9).

Jesus’ statement to the accusers did not condemn judging, but caused the accusers to consider their own motives. The men came to realize that they were actually willing to kill a woman if necessary to discredit Jesus. Jesus did not fault the scribes and Pharisees for accusing the woman of adultery because the accusation was true. Rather, Jesus pointed out that the reason why they brought the adulteress to Jesus in the first place was hypocritical.

Jesus’ statement to the woman’s accusers is similar to His other teachings on judging:

And why do you look at the speck in your brother's eye, but do not perceive the
plank in your own eye? 42 Or how can you say to your brother, 'Brother, let me
remove the speck that is in your eye,' when you yourself do not see the plank
that is in your own eye? Hypocrite! First remove the plank from your own eye,
and then you will see clearly to remove the speck that is in your brother's eye.
43 "For a good tree does not bear bad fruit, nor does a bad tree bear good
fruit. 44 For every tree is known by its own fruit. For men do not gather figs
from thorns, nor do they gather grapes from a bramble bush.

(Luke 6:41-44; see also Matt. 7:1-5). Jesus does not condemn judging, but emphasizes the need for righteous, genuine, and sincere judgment (John 7:24; Rom. 2:1-3). One cannot know the difference between good and bad fruit without judging (Luke 6:43).

Matthew 7:1-2 is often misquoted by people who believe judging is unscriptural. “Judge not, that you be not judged. 2 For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you.” Verse 2, however, emphasizes the importance of sincere, non-hypocritical judgment. Verse 6 goes on to show that judgment is required: “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces” (Matt. 7:6). One cannot know who is a “dog” or “swine” without judging.

Righteous judgment is a necessary activity for a spiritually healthy Christian. The Christian first looks inward and judges himself (1 Cor. 11:28-29; 2 Cor. 13:5; Gal. 6:4), and removes “the plank from his own eye” (Luke 6:42). Then the Christian uses his judgment to avoid temptation and immoral and evil company (1 Cor. 5:9; 1 Cor. 15:33).

In next week’s article, we will examine Jesus’ statement to the, “Neither do I condemn you; go and sin no more” (John 8:12).

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Jesus Would Put God & Others First Through Selfless Love

Jesus Would Put God & Others First Through Selfless Love
By Bill Blue

What would Jesus say is the “greatest” commandment? Consider what He said:

“You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: 'You shall love your neighbor as yourself. On these two commandments hang all the Law and the Prophets.” (Matt. 22:36-40).

Jesus and Paul say that these commands fulfill the whole law (Mark 12:28-31; Luke 10:27; Rom. 13:8-10; Gal. 5:14). Let’s consider why.

Love “does not seek its own” (1 Cor. 13:5). Love is not self-centered, but always puts God and others first (Matt. 22:37, 39). Jesus and the Apostles criticized those who loved the attention of others (Matt. 6:5, 23:5-7; Mark 12:38-39; Luke 11:43, 20:46-47; see also 3 John 1:9), loved material wealth (Matt. 6:24, 19:16-24; Luke 16:13; 1 Tim. 6:10; 2 Tim. 3:2-5), or otherwise put something or someone else ahead of Him (Matt. 10:37).

Christians are expected to put God first (Matt. 6:33). Jesus says our own lives must take a backseat to the love of God for us to inherit eternal life (John 12:25-26). Even the Ten Commandments direct our attention away from ourselves. The first four commandments deal with our relationship with God, and the last six prohibit us from mistreating others (Exodus 20:1-17).

LOVE YOUR NEIGHBOR (Matt. 22:40). Jesus taught the Apostles that, “all will know that you are My disciples, if you have love for one another” (John 13:34-35).

Paul instructed the Romans to become “living sacrifices,” in part by being “kindly affectionate to one another with brotherly love, in honor giving preference to one another” (Rom. 12:1, 10).

Jesus says that whomever we would want to have mercy on us, literally everyone, is our neighbor (Luke 10:29-37; Matt. 7:12). We should even love our enemies and those whom the world discriminates against (Matt. 5:43-46; Luke 6:27-35).

LOVE THE LORD YOUR GOD. Jesus said that those who love Him, and abide in His love, keep His commandments and those who do not keep His commandments do not love Christ (John 14:15, 21, 23-24; John 15:9-10, 14; 1 John 5:1-3; 2 John 1:5-6). The love of God is perfected in Christians when they keep God’s word (1 John 2:5, 4:12). Love is not sin (1 Cor. 13:4-7; Rom. 12:9), but rather covers a multitude of sins (1 Pet. 4:8). We cannot choose the commands we want to follow and ignore the rest (James 2:8-11). Anyone “who says, ‘I know Him,’ and does not keep His commandments, is a liar” (1 John 2:4).

Thus, we cannot love God and hate our brother at the same time (1 John 2:4-11; 1 John 3:14-16; 1 John 4:20-21; Rom. 13:8-10) because He commands us to love one another (1 John 3:10-11, 23; 1 John 4:7-12; John 15:12, 17; 1 Thess. 4:9; 1 Thess. 5:12-13; 1 Pet. 1:22; 1 Pet. 2:17; 1 Pet. 3:8). If we love Jesus, we will care for the spiritual needs of our brethren (John 21:15-17) and bear with and forgive one another (Eph. 4:2; Col. 3:12-13).

Jesus says that love should compel us to be benevolent and do good to everyone (Luke 6:30-35). James says similarly that selfless benevolence is faith in action (James 2:14-20), and “pure and undefiled religion” (James 1:27). Thus, we cannot obtain love of God by keeping only the letter of the law. We must also fulfill its intent (1 John 3:17-18; Luke 11:42) and spirit (1 Cor. 13:1-3) through our actions (James 2:14-17).

Although we should love our enemies (Matt. 5:43-46) and do good to everyone (Gal. 6:10; Heb. 13:1-3), we are not to conform to the world around us, nor love the sins of this world because this makes us an enemy of God (1 John 2:15; James 4:4; Rom. 12:1-2). The distractions of the world can cause our love to grow cold (Matt. 24:12) and prevent believers from following Christ (John 12:42-43).

GOD LOVES YOU (2 Thess. 2:16; 1 John 3:1). He loves the whole world (John 3:16; 1 John 4:9-10) and is, “not willing that any should perish but that all should come to repentance” (2 Peter 3:9) and enjoy eternal life (John 3:16). The love of Christ (again keeping His commandments) makes us God’s children (John 8:42), and belief in Christ causes God to love us (John 16:27). “God works for the good of all who love Him,” and nothing can separate obedient believers from the love of God (Rom. 8:28, 31-29).

WE SHOULD FOLLOW JESUS’ EXAMPLE IN LOVE. John says that those who claim to abide in Christ should walk as He walked (1 John 2:6). In other words, we should follow His example (Eph. 5:2).

Even when His death was imminent, Jesus was preoccupied with the welfare of others. While hanging on the cross, He forgave those crucifying Him (Luke 23:34), He pardoned a thief dying next to Him (Luke 23:43), and He asked John to take care of His mother (John 19:26-27).

God loved Jesus because Jesus died willing for all humankind (John 10:17). Christ demonstrated His own love for God by obeying God’s will to sacrifice Himself (John 14:31; Eph. 5:2). “Greater love has no one than this, than to lay down one’s life for his friends” (John 15:13). “Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God demonstrates His own love for us in this: While we were still sinners, Christ died for us” (Rom. 5:7-8 NIV; see also Eph. 2:4-5). Paul reminds us that because Christ died for us, His love compels us to live for Him (2 Cor. 5:14-15; Gal. 2:20).

LOVE IS THE PERFECT GIFT. Paul says love is the greatest gift (1 Cor. 12:31, 13:13). True selfless love towards God causes us to obey God’s word. Selfless love towards others demonstrates our love towards God. Thus, love fulfills God’s law (Rom. 13:8-10; Gal. 5:14). Keeping God’s commandments causes God to love and reward us (James 1:12, 2:5). “Eye has not seen, nor ear heard, Nor have entered into the heart of man The things which God has prepared for those who love Him” (1 Cor. 2:9).

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Jesus Would Not Divorce A Spouse For Any Reason Other Than Fornication

Jesus Would Not Divorce A Spouse For Any Reason Other Than Fornication

BY RANDY BAKER

Jesus, through the word of God, states that He has high expectations for us. “If any man would come after me, let him deny himself, and take up his cross, and follow me” (Matthew 16:24). We are blessed to have Jesus’ words for guidance so we can rightly handle difficult challenges.

When we’re facing a temptation to divorce a spouse, we may ask “what would Jesus do?” When listening to Jesus’ words, what pattern can we observe that would provide us guidance on how to handle this emotion-charged question?

Jesus spoke of divorce and remarriage during His sermon on the mount. “It was said also, ‘Whosoever shall put away his wife, let him give her a writing of divorcement,’ but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall marry her when she is put away committeth adultery” (Matthew 5:31-32). According to Vine’s Dictionary, the word fornication means “illicit sexual intercourse,” any sexual relations with one who is not a proper marriage partner. What are we to learn from this passage? Jesus has a very limited view on what is acceptable divorce. Any reason for divorce, other than fornication, is wrong in Jesus’ sight. On judgment day, we certainly don’t want to be guilty of living in continual adultery with a partner that was not rightfully ours.

In Matthew 19, the Pharisees questioned Jesus about divorce. “And there came unto him Pharisees, trying him, and saying, ‘Is it lawful for a man to put away his wife for every cause?’ 4And he answered and said, ‘Have ye not read, that he who made them from the beginning made them male and female, 5and said, For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh? 6So that they are no more two, but one flesh. What therefore God hath joined together, let not man put asunder.’ 7They say unto him, ‘Why then did Moses command to give a bill of divorcement, and to put her away?’ 8He saith unto them, ‘Moses for your hardness of heart suffered you to put away your wives: but from the beginning it hath not been so. 9And I say unto you, Whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery: and he that marrieth her when she is put away committeth adultery.’ 10The disciples say unto him, ‘If the case of the man is so with his wife, it is not expedient to marry.’ 11But he said unto them, ‘Not all men can receive this saying, but they to whom it is given. 12For there are eunuchs, that were so born from their mother’s womb: and there are eunuchs, that were made eunuchs by men: and there are eunuchs, that made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it’” (Matt. 19:3-12).

Notice the surprise in the disciples’ response in verse 10. They knew this was a demanding teaching! Jesus goes on to say that many will not be willing to receive that truth, but it didn’t change His command. In verse 12, Jesus states that there will be some, who when they’ve understood this teaching, will realize they need to make themselves eunuchs to be acceptable to Him in the kingdom. Vine’s Dictionary states the word eunuch here means “voluntarily abstaining from wedlock.” One example application of verse 12 is a person who is married to a second mate and one (or both) of them was previously divorced for reasons other than the adultery/fornication that Jesus spoke of. The only way to heed Jesus’ strict teaching is to demonstrate repentance of the continuing sin of adultery that occurs when living with the wrong partner that is not theirs in God’s sight. They would need to discontinue this sin (and marriage) and make themselves eunuchs for the Lord’s sake, for obedience sake.

Jesus spoke of John the Baptist when He said “This is he, of whom it is written, ‘Behold, I send my messenger before thy face, Who shall prepare thy way before thee’” (Matthew 11:10). John’s position on divorce and remarriage was the same as Jesus’, and eventually John was beheaded for it. “For Herod himself had sent forth and laid hold upon John, and bound him in prison for the sake of Herodias, his brother Philip’s wife; for he had married her. 18For John said unto Herod, ‘It is not lawful for thee to have thy brother’s wife’” (Mark 6:17). Herod had married a divorcee, but he and his new wife were unwilling to respond to the truth about the matter.

What does Jesus instruct about divorce? “He shows that the pattern from the beginning was to “leave father and mother” and “cleave” to our mate. He provides for only one allowance for divorce, and that is for the sake of fornication. He also shows that the price of repentance in this area is very high. “I hate putting away, saith Jehovah” (Malachi 2:16).

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Jesus Would Weep With Those Who Weep

JESUS WOULD WEEP WITH THOSE WHO WEEP
BY JEFF HIMMEL

“Jesus wept” (John 11:35).

It’s the shortest verse in Bible, but those two words say a lot. In their context, they answer a very important question: How does God feel about my personal grief? Is He cold and disinterested toward my pain, or is He genuinely concerned? We don’t have to wonder.

Jesus’ dear friend Lazarus, in the town of Bethany, died of an illness. When Jesus arrived at Bethany four days later, Lazarus’ body was in the tomb and his family was still in mourning. And even though He knew that He would raise Lazarus from the dead, Jesus mourned with them. The death of His beloved friend moved the Lord to tears; the villagers said, “See how He loved him!” (John 11:36). He also wept out of sympathy for the pain of Mary and Martha, who had now lost their brother. Jesus felt the heartache of death as deeply as anyone else.

The writer of Hebrews says that in Jesus, “we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin” (Hebrews 4:15). The Son of God has walked in our shoes. Because he fully partook of the human condition, with all its emotions and weaknesses, He has a unique ability to relate to us. Our Savior is not some distant, unfeeling entity; He cares for us (1 Peter 5:7).

The gospels speak of how Jesus was “moved with compassion” toward human need (cf. Matthew 9:36). “Moved” suggests not just feeling something, but doing something. His compassion caused Him to heal the sick (Matthew 14:14), feed the hungry (Mark 8:1-10), raise the dead (Luke 7:11-15), and teach those who were searching for spiritual guidance (Mark 6:34). When Divine sympathy saw human need, it took action.

“Rejoice with those who rejoice, and weep with those who weep” (Romans 12:15). “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion…” (Colossians 3:12). Being like Jesus means sharing His sympathy for those who are suffering. While these particular passages emphasize sympathy between fellow Christians, God also teaches us to have compassion toward all (Gal. 6:10), including those who might not do the same for us (consider the parable of the “good Samaritan” in Luke 10).

If we would be like Jesus, our compassion and sympathy must take us beyond mere feelings and words; they must move us to meet the needs we see. James wrote, “If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ and yet you do not give them what is necessary for their body, what use is that?” (James 2:15-16). Some have suggested that “Go in peace” here actually expresses a blessing or prayer to God, somewhat like saying, “I will pray for you” or “God bless you.” It’s great to express our concern and offer our prayers for those are suffering, but warm sentiments and prayers are not enough. Compassion for others means trying to meet their needs. That’s what Jesus would have done. John wrote, “But whoever has the world’s good, and beholds his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth” (1 John 3:17-18).

“Bear one another’s burdens, and so fulfill the law of Christ” (Galatians 6:2). Right now you probably know someone who is suffering. Someone who has lost a loved one to death. Someone who is battling a long-term illness. Someone whose family is in crisis. Someone who is struggling with sin. In short, you know someone with a reason to cry. Cry with them. Express your compassion by finding a way to help. You may not be able to remove their load completely, but you can help them carry it. That’s what Jesus would do.

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Jesus Would Honor His Parents

Jesus Would Honor His Parents
by Jeff Himmel

The fifth of God’s “Ten Commandments” to ancient Israel was, “Honor your father and your mother…” (Exodus 20:12). They were to “reverence” (literally “fear”) their parents, holding them in the highest esteem and value (Leviticus 19:3). We’re mistaken if we think such commandments are just for young children. There’s something here for everyone. Let me suggest three ways to honor our fathers and mothers:

1. Young people, honor them by respecting their authority. “Children, be obedient to your parents in all things, for this is well-pleasing to the Lord” (Colossians 3:20). I know this isn’t always easy. You don’t always see the reason for their rules and limits. A three-year-old may not see the harm in playing in the middle of the street, and a teenager may not see the harm in going to an unsupervised party. But mom and dad have a good reason for saying no. I know they seem hopelessly out of touch with reality at times. But actually, they’ve seen a lot more of reality than you have. So they know what they’re talking about. Listen to them.

Honoring your parents goes beyond abiding by their rules. Many kids obey their parents but still show contempt for them. They talk disrespectfully to them and talk disrespectfully about them. God in¬structed Israel, “He who curses his father or his mother shall surely be put to death” (Exodus 21:17). Just as one who reveres God will not speak His name lightly (see Exodus 20:7), one who reveres his parents will always show respect for them.

2. Adults, honor them by living as they taught you. The good news about your out-of-touch parents is that they don’t stay that way for long. The older you get, the smarter they appear. The more you take responsibility for your own life, the more you see the wisdom of their instruction.

The apostle Paul calls the fifth commandment “the first commandment with a promise: that it may be well with you, and that you may live long on the earth” (Ephesians 6:2, 3). Our parents’ instruction and discipline equips us to succeed as adults. “A wise son makes a father glad, but a foolish son is a grief to his mother” (Proverbs 10:1).

Solomon wrote, “My son, do not forget my teaching, but let your heart keep my commandments; for length of days and years of life, and peace they will add to you” (Proverbs 3:1-2). Were these words directed to his son Reho¬boam? If so, we should take note. When Reho¬boam became king, he lost most of his kingdom by rejecting the counsel of his father’s advisors (1 Kings 12:1-16). Worse, he turned away from Solomon’s righteous advice, dragging his nation quickly into spiritual darkness. The price of ignoring our parents’ wisdom is high.

3. Honor them in their later years. “A gray head is a crown of glory; it is found in the way of righteousness” (Proverbs 16:31). God teaches respect for the aged, and that should certainly apply to our own parents. In a culture where many people cast aside the elderly as useless, this is a much-needed lesson. Jesus shows that the command to honor our parents has no time limits.

Some rabbis in Jesus’ day had a creative way to avoid helping one’s aged parents. They taught that a person could take the money he would have used to help his parents and instead donate it as a gift to God (i.e., put it in the temple treasury). By giving the money to a higher cause, he was freed from his obligation to his parents. But Jesus denounced this “loophole” as a direct violation of God’s law. Here is His verdict:

God said, ‘Honor your father and mother’…But you say, ‘Whoever says to his father or mother, “Whatever I have that would help you has been given to God,” he is not to honor his father or his mother.’ And by this you invalidated the word of God for the sake of your tradition (Matthew 15:4-6).

Jesus practiced what He preached. Even as He was dying, He placed His own mother in the care of a trusted and beloved disciple (John 19:26-27).

We owe our parents a debt of honor for what they have contributed to our lives. Paul emphasizes this in his instructions con¬cerning widows: “But if any widow has children or grandchildren, let them first learn to practice piety in regard to their own family, and to make some return to their parents; for this is acceptable in the sight of God” (1 Timothy 5:4). He adds, “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith, and is worse than an unbeliever” (verse 8).

Do your parents know how much you honor them?

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Jesus Would Give to the Poor

JESUS WOULD GIVE TO THE POOR

by Bill Blue

Jesus taught believers have a responsibility to give to the hungry, poor and needy (Matt. 25:31-46). David wrote, “Blessed is he who considers the poor; The Lord will deliver him in time of trouble” (Psalm 41:1). Consider also what Proverbs has to say:

• “[H]appy is he who is gracious to the poor … he who is gracious to the needy honors Him [God]” (Prov. 14:21, 31).
• “He who mocks the poor taunts his Maker” (Prov. 17:5).
• “One who is gracious to a poor man lends to the LORD, And He will repay him for his good deed” (Prov. 19:17).
• “He who shuts his ear to the cry of the poor Will also cry himself and not be answered” (Prov. 21:13).
• “He who is generous will be blessed, For he gives some of his food to the poor” (Prov. 22:9).
• “He who gives to the poor will never want, But he who shuts his eyes will have many curses” (Prov. 28:27).

Jesus felt compassion for the hungry (Matt. 15:32; Mark 8:2-3). On multiple occasions, Jesus fed them himself (Matt. 15:32-38; John 6:1-14) even though He had no home on this earth of His own (Matt. 8:20; Luke 9:58). In 1 Corinthians, Paul points out that unless we too are motivated by love for the ones receiving our gifts, then our obedience to God’s command has profited us nothing spiritually. “[T]hough I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing” (1 Cor. 13:3).

If our guiding principle is to consider “what would Jesus do,” then we too will feed the poor and be less concerned about our material prosperity. In the story of the “Rich Young Ruler” (Matt. 19:16-26; Mark 10:17-31; Luke 18:18-27), Jesus provided this additional instruction to a man who had faithfully kept God’s commandments, "If you wish to be complete [or perfect], go and sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow Me" (Matt. 19:21). The lesson here isn’t that we must give all we have to the poor, but rather to emphasize how Christians should think first of others and less of material possessions (Matt. 6:19-24, 22:36-40).

The opportunities for following Jesus’ teachings to give to the poor are endless. As Jesus said, “For you have the poor with you always, and whenever you wish you may do them good” (Mark 14:7).

Jesus’ concern for the poor is a proof that He is the Christ. When John the Baptist was imprisoned, he sent a question to Jesus, asking if He was the Expected One. Part of Jesus’ answer to John was, “the poor have the gospel preached to them” (Matt. 11:2-5; Luke 7:22; see also Luke 4:18). Of course, this verse demonstrates that Jesus’ concern for the poor is not limited to their physical well being, but their spiritual well being as well. When evangelizing, do we consider the poor, or do we cherry-pick those whom we believe are “good prospects” for the church? James warned against this form of discrimination when he wrote “have you not made distinctions among yourselves, and become judges with evil motives? … [I]f you show partiality, you are committing sin and are convicted by the law as transgressors” (James 2:4, 9).

The benevolent responsibility of individual Christians is broader than the church’s authority to spend congregational funds. Paul said that an individual Christian’s responsibility to “do good,” is not limited to other Christians. “[L]et us do good to all men, and especially to those who are of the household of the faith” (Gal. 6:10). However, the New Testament pattern for using congregational funds is limited to examples of churches giving to other Christians. For example, in Acts 11:27-30 Christians in Antioch collected a “contribution for the relief of the brethren living in Judea.” Consider also how James instruct individuals that, “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress,” without reference to whether they were believers (James 1:27), but churches took care of only Christian widows (1 Tim. 5:16; Acts 6:1). The New Testament pattern for using congregational funds is limited to benefiting the poor, needy, or wanting Christians (2 Cor. 8:4, 9:1, 9:12; Rom. 15:26, Phil. 4:16, etc.). Thus, the Scriptures indicate that a congregation’s authority and responsibility for benevolent activity is not as broad as the responsibility given to individual Christians.

Spiritually speaking, we should recognize that we are all poor, and rely upon God’s help for our spiritual sustenance (Matt. 5:3).

Jesus’ teachings on giving are commandments by which we will be judged. “Everlasting punishment” is reserved for the unmerciful and uncompassionate who fail to feed the hungry and clothe the needy, but eternal life is promised to those who follow Jesus’ teachings on, and examples of, compassionate giving (Matt. 25:31-46; see also James 2:13).

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Jesus Would Visit the Sick

JESUS WOULD VISIT THE SICK

by Bill Blue

Would you like to please God, follow Jesus’ example, edify your brethren, and grow your church numerically and spiritually at the same time without doing anything difficult? Visit the sick among your friends, family, and brethren.

The Gospels are filled with accounts of Jesus healing the sick (Matt. 4:23-24, 8:14-17, 9:35; Mark 1:30-34, 6:5; Luke 4:38-40; John 4:46-53, 5:2-9, 11:1-45). Jesus’ ability to heal became well known (Matt. 14:35-36; Mark 6:54-56; Luke 7:2-10). We understand that the purpose behind miraculous healings was to confirm that Jesus spoke and did things by God’s authority (John 3:2, 5:36, 10:25; Heb. 2:2-4; see also Mark 16:20), and also help us “believe that Jesus is the Christ, the Son of God” (John 20:31, see also John 2:23, 11:1-45), but Jesus also healed the sick because, “He was moved with compassion for them [the sick]” (Matt. 14:14, see also Matt. 9:36).

Jesus gave His Apostles the ability “to heal all kinds of sickness and all kinds of disease” (Matt. 10:1, 8; see also Mark 3:14-15, 6:12-13; Luke 9:1-2, 9:6, 10:9). The book of Acts records several instances when the Apostles healed the sick (Acts 5:14-16, 9:36-41, 19:11-12, 28:8).

Jesus expects everyone to visit the sick. He instructed the Apostles to teach Christians “to observe (or “obey” according to the NIV and NRSV) all things that I have commanded you [the Apostles]” (Matt. 28:20), and taught that “everlasting punishment” is reserved for the unmerciful and uncompassionate who, among other things, fail to visit the sick (Matt. 25:31-46). Thus, all Christians, and not just the preachers, should follow Jesus’ example and visit the sick.

The writers of the New Testament likewise instructed the churches to visit the sick (James 5:14-15).

Jesus did not visit only the physically sick, but also the spiritually sick (Matt. 9:11-13; Mark 2:16-17; Luke 5:30-32). The Apostles and inspired authors of the New Testament also referred to the spiritually weak as sick (1 Cor. 11:29-30).

Visiting the sick is a way of expressing our love and concern for one another; thus, fulfilling another command of Jesus (John 13:34-35; see also Heb. 10:24). Visiting the sick also encourages and strengthens the brethren, and the relationships among the brethren, much in the same way that faithful attendance at worship services encourages the members assembled (Heb. 10:25). Visiting the sick will help grow the church (Cf. Eph. 4:11-16). I have known people who have left congregations to worship elsewhere because the brethren were “unfriendly,” or the preacher did not visit (or stay night and day with) the sick. (I have often wondered, did that person or other brethren visit the sick, or did that church believe that visiting was solely the responsibility of its preacher?)

We should not limit our concern to those who love us. David sang about the concern he had for his adversaries when they were ill (Psalm 35:12-13). Of course, showing compassion on someone other than friends, family, or brethren may encourage that person to consider becoming a member of your spiritual family.

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Jesus Would Not Want Us to Glory in Religious Titles

JESUS WOULD NOT WANT US TO GLORY IN RELIGIOUS TITLES
by Jeff Himmel

From my earliest days of preaching the gospel, I’ve met people now and then who insist on calling me “Reverend” Himmel. That always makes me uncomfortable — no, queasy would be more accurate — because Jesus tells us not to do that very thing.

My dictionary says “reverend” is an adjective that means “worthy of profound awe and respect.” Now, there may be some folks who respect me, but I’m quite sure I do not deserve anyone’s “profound awe.”

Of course, people who call me “Reverend” do it because they think that’s what you’re supposed to call a preacher. But who decided that? In older translations of the Bible the word “reverend” appears only once — as a description of God Himself: “Holy and reverend is his name” (Psalm 111:9). Newer translations render the word “awesome” or “fearful.” Such a majestic description of the power of God sounds ridiculous when tacked onto the names of men. What else but human pride could create such a mismatch?

Jesus spoke in strong terms against the kind of attitude that delights in religious titles. He denounced those who gloried in being called “Rabbi,” “Father,” and “Teacher” (Matthew 23:6-10). The words themselves were not wrong, but using them as titles of honor most definitely was. (Aren’t the terms “Doctor” and “Professor” used in a very similar fashion by preachers today?) Jesus pointed His disciples instead to humility: “But the greatest among you shall be your servant. And whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted” (Matthew 23:11-12).

Sometimes, scriptural terms such as “elder,” “bishop,” or “pastor” are abused in the same way. In the New Testament these words are used to describe the men responsible for leading and overseeing a local church (see Acts 20:17,28; 1 Peter 5:1-3; 1 Timothy 3:1-7; Titus 1:5-9). They are spiritual job descriptions, not titles of rank.

Even a common Christian term like “brother” becomes a title of sorts if we apply it only to certain people, such as evangelists or elders. All true Christians are brothers in Christ, servants of God and of each other (Matthew 23:8 ). Why should I be called “Brother Jeff” and some other member of God’s family just be called “Tom?”

We are called to follow the Son of God, “who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bondservant” (Philippians 2:6,7). The wearing of high-sounding religious titles is the very opposite of that servant spirit that Jesus demonstrated for us.

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Permit it to Fulfill All Righteousness

PERMIT IT TO FULFILL ALL RIGHTEOUSNESS
by Bill Blue

Today, men have differing views over the necessity of baptism. Some argue that baptism is necessary for salvation. Others argue that all one must do to be saved is believe. The apostles’ teaching on baptism is clear. Peter said baptism saves you (1 Pet. 3:21), and is necessary for the remission of sins (Acts 2:38). On one occasion Peter even commanded believers to be baptized (Acts 10:48). Paul said that baptism washes away, and frees us from, our sins (Acts 22:16; Rom. 6:6-8), allows us to put on Christ (Gal. 3:27), join His body (1 Cor. 12:13), and share in His death and resurrection by putting to death our former sinful ways (Rom. 6:3-8). On one occasion Paul even re-baptized disciples who only knew the baptism of John (Acts 19:5) even though John’s baptism was also for the remission of sins (Mark 1:4). The book of Acts describes multiple conversions involving baptism, and none that do not (Acts 2:38-41; 8:5-13; 8:35-38; 9:1-18 & 22:16; 10:34-48; 16:13-15; 16:25-34; 18:8). Yet some men still argue against the necessity of baptism. What would Jesus do?

Jesus consistently preached and commanded the necessity of baptism throughout His ministry.

Three different Gospels tell us Jesus began His ministry by submitting to baptism (Matt. 3:13-17; Mark 1:9-11; Luke 3:21-22). Jesus did not question the purpose or necessity of baptism. When John protested that his own righteousness was inferior to Christ’s, Jesus said, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness," and then He was baptized (Matt. 3:13-15). If one wants to be more like Christ, why wouldn’t he follow Jesus’ example and submit humbly to baptism as Christ did?

Two of the possible reasons why people fail to follow Jesus’ commands and examples are that they either believe they are smarter than God, or the simplistic nature of the gospel itself poses an obstacle to obedience (1 Cor. 1:18-29). Shortly after beginning His ministry, Jesus told Nicodemus, “unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:2-5). Is it that difficult to understand the necessity of water baptism? Should we question what the water actually accomplishes? Naaman had difficulties accepting the simplicity of God’s plan. When Elisha told Naaman that washing seven times in the Jordan River would cleanse Naaman of his leprosy, Naaman became indignant and initially refused (2 Kings 5:10-12). “Are not … the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean” (2 Kings 5:12)? In his arrogance, Naaman thought he was too smart to believe that washing in a muddy river would cleanse him of his leprosy. By so thinking, however, Naaman was actually saying that he was smarter than God. Fortunately, Naaman had a servant who could see the foolishness in not accepting the simple command. ““My father, if the prophet had told you to do something great, would you not have done it? How much more then, when he says to you, ‘Wash, and be clean’” (2 Kings 5:13)? Sometimes people like Naaman think too much when all they have to do is accept what Jesus said, “unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). “The foolishness of God is wiser than men, and the weakness of God is stronger than men. [1 Cor. 1:25] But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty” (1 Cor. 1:25, 27).

After His death and resurrection, Jesus said “He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:16). “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19). These are among the very last statements Jesus said to all of the apostles at once prior to His ascension. Jesus could have used this occasion to speak to His apostles about anything and He chose to emphasize baptism. The Holy Spirit could have inspired Matthew and Mark to emphasize something else at the end of their gospel accounts, but He chose to emphasize baptism.

Despite all of man’s arguments about the necessity of baptism for salvation, one fact remains: no one can give a biblical reason not to do it. Do we truly want to consider what Jesus would do, and then do it, or would we rather, like Naaman, question the simplistic and easy nature of God’s command? If we truly wanted to follow Jesus’ example, we would humbly submit to baptism to fulfill His plan for achieving righteousness.

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Kingdom Come

KINGDOM COME
by Bill Blue

In the Lord’s Prayer, Jesus gave his disciples a model prayer that included the following request, “Thy kingdom come” (Matt. 6:10). Was this request fulfilled? What would Jesus say?

THE TIME OF GOD’S KINGDOM WAS FULFILLED IN THE FIRST CENTURY. John the Baptist prepared the way for Jesus. “In those days John the Baptist came preaching in the wilderness of Judea, and saying, ‘Repent, for the kingdom of heaven is at hand!’” (Matt. 3:1-2). “Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel’” (Mark 1:14-15).

When Jesus said that “the time is fulfilled,” He was saying that the time of the prophecies of God’s kingdom had come. In Daniel 2, Daniel interprets a dream for King Nebuchadnezzar of Babylon. He tells the king about an image the king dreamed about (Dan. 2:31-35), and explains that the four parts of the image relate to four kingdoms (Dan. 2:37-40), and that a great stone, which crushes the image relates to a fifth kingdom (Dan. 2:34-35, 44-45).

Daniel explains that the first kingdom is Babylon (Dan. 2:37-38), and that the second kingdom will follow after Babylon. Daniel sees the next kingdom when the Medo-Persian empire defeats Babylon (Dan. 5:30-31). In chapter 8, the second and third kingdoms are identified as the Medo-Persian and Greek empires (Dan. 8:20-21).

The identity of the fourth kingdom is not revealed by prophecy, but through history we know that Rome was the next world empire. Daniel said that, “in the days of these kings [the fourth kingdom] the God of heaven will set up a kingdom which shall never be destroyed . . . and it shall stand forever” (Dan. 2:44). Rome was in power when Christ said, “The time is fulfilled, and the kingdom of God is at hand” (Mark 1:15).

Daniel also tells King Nebuchadnezzar that God “has made known to King Nebuchadnezzar what will be in the latter days” (Dan. 2:28). Isaiah and Micah say “in the latter days the mountain of the Lord's house shall be established” (Isa. 2:2; Micah 4:1). On the Pentecost following Christ’s resurrection, Peter quoted Joel 2:28 and said that he (Peter) was now in the “last days” (Acts 2:16-17). The church began that day (Acts 2:47).

THE COMING OF GOD’S KINGDOM WAS WITNESSED WITH POWER. During His ministry, Jesus said that “there are some standing here who will not taste death till they see the kingdom of God present with power” (Mark 9:1). Thus, some living in Jesus’ day would live to see the beginning of God’s kingdom.

After His resurrection, Jesus instructed His apostles, “Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high” (Luke 24:49). Luke continues this narrative in Acts 1:4-8:

4And being assembled together with them [the apostles], He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, “which,” He said, “you have heard from Me; 5 for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now."

6 Therefore, when they had come together, they asked Him, saying, “Lord, will You at this time restore the kingdom to Israel?” 7 And He said to them, “It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you ….”

The apostles received this power and the baptism of the Holy Spirit in Jerusalem on Pentecost (Acts 2:1-17) at the place and time as foretold by prophets (Dan. 2; Isa. 2; Micah 4). Thus, not only did the kingdom of God come with power as foretold by Jesus (Luke 24:49; Acts 1:8), but the beginning of the kingdom was also the beginning of the Lord’s church. “And the Lord added to the church daily those who were being saved” (Acts 2:47).

Like Peter, John also said that the kingdom was present in the First Century when he wrote, “I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ … (Rev. 1:9). Daniel, John the Baptist, Jesus, Peter and John all agree on the beginning kingdom of God.

CHRIST IS KING. Prior to His crucifixion, Jesus told Pilate three things: (1) That He is a king; (2) That He has a kingdom; and (3) That His kingdom is “not of this world” (John 18:33-37). Notice that in His answers to Pilate’s questions, Jesus does not say that He “will be king,” but rather, “You say rightly that I am a king” (John 18:37). Following His resurrection, Jesus said, “All authority has been given to Me in heaven and on earth” (Matt. 28:18). Only the King can have this authority.

CHRIST’S KINGDOM IS NOT OF THIS WORLD. When speaking to Pilate, Jesus did not deny that He has a kingdom, but said, “My kingdom is not of this world” (John 18:36). Christ’s kingdom is a spiritual kingdom, and Christ has set forth the requirements for citizenship, “unless one is born again, he cannot see the kingdom of God […] unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:3, 5). “Unless you are converted and become as little children, you will by no means enter the kingdom of heaven” (Matt. 18:3).

God’s kingdom has come. Are you a citizen of His kingdom?

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Which Traditions Would Jesus Observe?

WHICH TRADITIONS WOULD JESUS OBSERVE?
By Bill Blue

Jesus would condemn the “teaching as doctrines the commandments of men” (Matt. 15:9). In Matthew 15, Jesus criticized the scribes and Pharisees for binding two traditions found no where in the Scriptures. We can we be guilty of the same conduct today.

In Jesus’ day, Jews were divided into different sects, each with their own unique combination of beliefs. They were known as the Pharisees, Sadducees, Essenes, and Zealots. (One example in the difference in beliefs is that the Pharisees believed in the resurrection from the dead, while the Sadducees did not. Matt. 22:23-32; Acts 23:6-8). Today, Christianity has its own sects, or “faiths,” each with its own unique combination of beliefs and practices and each with its own name, such as Baptist, Catholic, Episcopalian, Greek Orthodox, Lutheran, Methodist, Mormon, Presbyterian, Seventh Day Adventist, etc.

Beliefs, practices, and traditions which are not found in the Bible either add to or take from God’s word in violation of Jesus’ own teaching (Rev. 22:18-19). Consider two examples from Matthew 15. The Scriptures contained no requirement that men wash their hands before eating, yet the Pharisees declared the disciples’ failure to wash a “transgression,” essentially creating a new commandment (Matt. 15:1-9). Men bind new beliefs today. Some faiths teach that an infant that dies before baptism does not go to heaven even though there is neither a command to baptize infants, nor an example of infants being baptized found in the Bible. The Bible actually says that belief, something an infant is incapable of, is a prerequisite to baptism (Acts 8:36-37).

In Matthew 15, the Pharisees also created an exception to God’s law by excusing a son’s obligation to care for his parents if he donated a gift to the temple; thus taking from God’s word (Matt. 15:6). Men make the same mistakes today. The Bible has consistently condemned homosexuality (Lev. 18:22; Lev. 20:13; Rom. 1:26-27; 1 Cor. 6:9-10; 1 Tim. 1:10), yet nearly 2000 years after Christ’s death, some faiths are now beginning to accept homosexuals as preachers. Jesus would not let political correctness determine which acts are sinful.

In Matthew 15, Jesus did not condemn the washing of one’s hand before eating, but rather the presumptuous creation of a new commandment. Similarly, Jesus was not opposed to people donating gifts to the temple, but the arrogant belief that a man could excuse someone from obeying God’s law to care for one’s own family, essentially making God’s law of “no effect” (Matt. 15:6; Mark 7:10), by “laying [it] aside,” and “reject[ing] the commandment of God” (Mark 7:8-9).

Jesus also criticized the Pharisees for going beyond God’s law when they drew distinctions between the types of oaths one could swear to (Matt. 23:16-22). Isn’t this similar to “ranking” sins when God has not, or classifying God’s commands as those essential to salvation and others not?

Jesus refused to obey traditions that were inconsistent with the letter and intent of the Scriptures. In Matthew 12, Jesus refused to honor the traditions of the elders with respect to the Sabbath in two different contexts: the plucking of grain and healing (Matt. 12:1-14). In both instances, the tradition sought to restrict activities where God’s law did not (Matt. 12:7, 12).

Jesus would adhere only to the doctrine, teachings, and traditions found in the New Testament. We have observed in earlier articles that Jesus would answer religious questions with Bible answers (WWJD no. 2; see also Matt. 4:1-10), and because He sent the Holy Spirit to His Apostles to divinely inspire them with all truth and bring to their remembrance the things He said and did in their presence (John 14:26, 16:13), the Apostles could be trusted to declare God’s will accurately (Matt. 16:19; see also WWJD no. 4). Thus, Jesus would have us follow Apostolic traditions (1 Cor. 11:2; 2 Thess. 3:6), but not the traditions of men which contradict the Bible (Col. 2:8).

Jesus says that the teachers and followers of commandments and traditions not found in the Bible are blind (Matt. 15:14). They “transgress the commandment of God” (Matt. 15:3), and worship Him “in vain” (Matt. 15:9).

In Matthew 15:8-9, Jesus quotes the prophet Isaiah, “These people draw near to Me with their mouth, And honor Me with their lips, But their heart is far from Me. And in vain they worship Me, Teaching as doctrines the commandments of men.” The whole idea behind emphasizing WWJD (“What Would Jesus Do?”) is to draw nearer to Christ by becoming more Christ-like. However, Jesus says we cannot draw nearer to Him by moving farther from God’s word.

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Jesus Would Not Believe that the Majority is Right

JESUS WOULD NOT BELIEVE THAT THE MAJORITY IS RIGHT
By Todd L. Baker

We live in a democracy where, as a norm, the majority rules. But is the majority always right? History has shown us many times that the majority isn’t always right. Don’t be mistaken, democracy is arguably the greatest form of government known to exist, and the blessings of living in such a system are numerous and great. We are truly blessed to live in the country that we do, but what happens if we apply “majority rule” to spiritual matters?

Is the majority always right? The only way to know for sure is to consult God’s word and check what the majority wants to do against the standard the Lord has provided for us. The Bereans did exactly this in Acts 17:11, “Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so.” Jesus warned His disciples that they must be more righteous than the spiritual leaders of the day who had begun binding human traditions on people. In Matthew 5:20 Jesus states, “For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.”

Being in the minority on any issue is uncomfortable and challenging to say the least, especially when one finds himself in the minority on a spiritual subject. But take comfort; if you are following God’s word and the pattern He has provided, then being in the minority on this earth is not a bad thing. We are told that the way to salvation is narrow and few find it. In Matthew 7:13–14 Jesus says, “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. 14For the gate is small and the way is narrow that leads to life, and there are few who find it.” Do these statements sound like Jesus believes the majority is right?

One popular belief is that there are many paths to salvation. This sounds like a nice idea, at least on the surface. If one believes this, then he can find salvation in any way that he chooses. Let’s follow the example of the Bereans mentioned earlier, and examine the Scriptures to see if this belief is correct. Jesus states in Matthew 7:21–23, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. 22Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ 23And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’” Jesus does not support the idea of the “many” that there are many paths to salvation, in fact, He calls it lawlessness.

Today, the majority considers the telling of a “little white lie” to be a minor offense, and sometimes a “necessary” offense. But what does Jesus say about such things? Matthew 5:37 states, “But let your statement be, ‘Yes, yes’ or ‘No, no’; anything beyond these is of evil.” We can see clearly that Jesus does not label lies and falsehoods as anything other than evil. He doesn’t have a scale that He uses to distinguish a “little white lie” from a “bold-faced lie” as is so common, and often expected, among the majority today.

When it comes to spiritual matters, study the Bible for yourself. Do not rest on what you are simply told by anyone, no matter how much faith, trust, or respect you may place in them. Read God’s word and see what He says He wants from you, and then do it! But don’t stop there; share what you have learned with those around you and remember to keep God as the standard of what is right, not what the majority says is right.

Think about where you stand in a spiritual sense, test your beliefs against the Lord’s word and see if you believe the majority is right, or if God is right.

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