His mention of matters such as the census (Luke 2:1-3), Lysanias as a tetrarch (Luke 3:1), Lystra and Derbe being cities of Lycaonia (Acts 14:6) all show his intimate knowledge of first century life.

Furthermore, his usage of terms such as “deputy” (Acts 13:7, 12; 18:12), “part” (Acts 16:12),“rulers” (Acts 17:6) and “chief man” (Acts 28:7) have confounded scholars but he has always be proven to be right.

Concerning Luke’s ability as a historian, Sir William Ramsay concluded after thirty years of study that “Luke is an historian of the first rank; not merely are his statements of fact trustworthy … this author should be placed along with the very greatest of historians.”

Thanks to the many archaeological finds, most of the ancient cities mentioned in Acts have been identified. The journeys of Paul can now be accurately traced as a result of these finds. In all, Luke names 32 countries, 54 cities and 9 islands without an error.

Colin Hemer, a noted Roman historian, has cataloged numerous archaeological and historical confirmations of Luke’s accuracy.

• Specialized details, which would not have been widely known except to a contemporary researcher such as Luke who traveled widely.
• Details archaeologists know are accurate but cannot verify as to the precise time period.
• Correlation of dates of known kings and governors with the chronology of the narrative.
• Facts appropriate to the date of Paul or his immediate contemporary in the church but not to a date earlier or later.
• Undesigned coincidences between Acts and the epistles to Paul.
• Internal correlations within Acts.
• Off-hand geographical references that reveal familiarity with common knowledge.
• Differences in formulation within Acts that indicate the different categories of sources he used.
• Peculiarities in the selection of detail that are explainable in the context of what is now known of first century life.
• Accounts shaped in such a way as to suggest that the author was recounting a recent experience, rather than shaping a text long after it had been written.
• Cultural or idiomatic items now known to be peculiar to the first century world.

All of this has lead A. N. Sherwin-White to conclude, “For Acts the confirmation of history is overwhelming.… Any attempt to reject its basic historicity must now appear absurd. Roman historians have long taken it for granted.” If anyone tries to tell you that believing in the Bible is just like believing in Alice in Wonderland, you can tell them that the Bible was written from a historical point of view, and that point of view is correct!

This is a very familiar passage to most of us, as it is the statement the Lord made immediately before giving Moses the Ten Commandments.  These statutes and judgments were given to the children of Israel so they could “learn them and be careful to observe them” (Deut. 5:1).

Why was it so important for Israel to understand these commandments?  First of all, they were God’s special people. “For you are a holy people to the Lord your God, and the Lord has chosen you to be a people for Himself, a special treasure above all the peoples who are on the face of the earth.” (Deut. 14:2).  It was also important for them to keep these commandments because God promised them prolonged days in the land that He had given them (Deut. 4:40).  And as Solomon concluded the book of Ecclesiastes, “Fear God and keep His commandments, for this is man’s all” (Eccl. 12:13).

Today, God still has his own special people.  No longer is it the nation of Israel, because now he has claimed the church as His own, “which he purchased with His own blood” (Acts 20:28).  The church today is “a chosen generation, a royal priesthood, a holy nation, His own special people…” (1 Peter 2:9).  John wrote that our love for God should be a love where we want to keep His commandments (1 John 5:3) and do his will.

In the beginning, God created the first spiritual institution when he realized that it was not good for man to be alone (Gen. 2:18).  So he made a helper comparable to him and brought her to the man.  “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh” (Gen. 2:24).

The apostle Paul spoke a great mystery to the church in Ephesus (Eph. 5) when he used the spiritual relationship of the husband and wife as an example of how the church was to be comparable to Christ.  He told them how wives should submit to their husbands in the same manner the church submits to Christ.  Husbands should love their wives in the same manner that Christ loves the church and was willing to die for her.   When the church is presented before God as the Bride of Christ, it “should be holy and without blemish” (Eph. 5:27).  “But as He who called you is holy, you also be holy in all your conduct” (1 Peter 1:15).

Now, let us compare the nation of Israel, the church, and the marriage relationship.  First, the nation of Israel was God’s holy and special people, and He gave them the Ten Commandments, in which through obedience they would have prolonged days in the Promised Land.  Today the Church is God’s holy and special people.  It is also expected to follow God’s commandments and remain faithful until death, so that he will give you the crown of life (Rev. 2:10).  And then the marriage relationship is like that of the relationship between Christ and the church.

So if the Ten Commandments apply to the called out, which is now the church, which is like the marriage relationship, would it be possible then for us to apply the Ten Commandments directly towards the marriage relationship?

This is going to be our goal for this series of articles.  This will not be a list based on the wisdom of men, who say things like “Thou shalt always kiss her in the morning”.  Certainly rendering the affection due her is important, but for now we will consider the Ten Commandments as they are written in Exodus 20 and apply those same values to the marriage relationship.  Obedience in the Lord’s commands has promised rewards to the faithful, and we will see how applying these values will render rewards in our homes.

Modern Christianity has done much the same thing to its king, Jesus Christ. While people still recognize his crown, they do not attach much significance to his exercise of authority in all matters of faith. Hence, various denominations proudly boast doctrines and missions growing out of their own interpretation of the Bible, most generally not a literal interpretation at all.

The last will and testament of Jesus Christ contains his decrees for his brethren, the redeemed, and the conditions placed upon them should they wish to attain the inheritance he left for them, a mansion in heaven for all eternity. As the monarch of a great universal kingdom, he and his ministers, the apostles, set down the law for his subjects in the New Testament.

To disregard a single word of Christ’s will is to invite displeasure and disinheritance from a king whose crown of thorns is more valuable and powerful than all the golden diadems on earth. The matter of silence in Bible authority is just as important as the matter of God’s voice. What God says will not matter if we do not respect his silence equally. As many religious errors result from abusing God’s silence as result from disregarding his voice.

God’s Voice

In Exodus chapter three, Moses was impressed by the voice of God emanating from that burning bush which was never consumed by its flames. That ground on which the man stood was holy and important because there he began to receive the word of God. The remainder of this man’s life would be affected by these few moments, in which he stood barefoot and listened and prepared to become submissive out of a reverent heart. Today, we say as Christians, that we make our stand upon the word of God, seeking a “Thus saith the Lord” for all we do in the name of the Lord, striving to speak only as the oracles of God in humble deference to the apostolic ideal (see First Peter 4:11). If we are impressed with the setting at the burning bush, we must be even more impressed to learn that this event was but a foreshadowing of the divine communication to come (Hebrews 1:1-4, 2:1-4).

Reverence is Not Terror or Legalism

Jesus is a king and the church is a monarchy; before the servants can act, they must have his authorization and He gives that good word through the scriptures. His own last will and testament designates him as the church’s legislator (see Matthew 28:18-20, James 4:12), judge (see John 12:48, Second Timothy 4:8) and executive (see Second Thessalonians 1:6-10). In the minds of some, discussions of Bible authority strip away the message of love and grace that is at the heart of the New Testament, but it was Jesus himself who stated he would judge love by submission (John 14:15, 15:11-14).

The apostle John passed this principle on to his readers many years later, establishing the fact that law and love are no enemies (First John 2:1-6). True love for the king will compel you to seek to understand his will and to follow it in every regard (see Colossians 3:17). Paul stated that he delighted “in the law of God according to the inward man” (Romans 7:22) as he began to define genuine spirituality (Romans 8:1-8). To establish what is the will of God, we must consider both what he has said and what he has not said. The silence of the scriptures is just as important as their voice.

How Authority is Expressed

It is generally recognized that a parent has authority over a child while that child lives in his parents’ home. This exercise of this authority is like Christ’s. Suppose a woman and her daughter go grocery shopping, but forget one item and the mother sends the girl back by herself to pick up some bread. Her authority and instruction have been expressed in three ways in that simple example. She gave the girl a direct command to go to the store. She taught her by example how to buy things just before and the girl may infer that anything necessary to fulfilling the command is authorized as well (she can take some money with her and she can walk down the street by herself). She was not authorized to buy anything but bread, nor go anywhere but the store, nor obtain the bread by any other means than purchase. Her mother’s silence about these issues is not treated as permission, but rather prohibition, and if she comes back with candy bars instead, she will have violated the authority.

Everyone understands these rules of communication and authority in worldly matters, but in spiritual matters, they become confused and end up at the wrong place. Christ’s last will and testament is communicated to us the same way we communicate with our children – by command, example and implication.

We partake of the Lord’s Supper every Sunday because of Christ’s authority, expressed in command, example and implication. Jesus commanded the observance of the Lord’s Supper in the night he was betrayed (see Luke 22:19-22) and Paul taught that all disciples should mark the feast (First Corinthians 11:23-26). The early disciples, directed by inspired apostles, show us by example that the Lord’s supper was taken on the first day of the week (Acts 20:7).

We learn by the implication of the scriptures that this must be every first day of the week. Leviticus 23:5 prescribes the date of the Passover with the obvious implication that it was to be observed on this date each year. Numbers 28:11 commands an observance of the new moon and implies it was for each month. Exodus 20:10 commands the observance of the Sabbath and by implication, we know that the Sabbath was every Saturday, not just some, every other, or a quarterly or annual Saturday. So we learn the frequency of the Lord’s Supper through the implication of the scriptures. The Lord’s Supper, then, is taught by command (eat and drink), example (on the first day of the week) and divine implication or necessary inference (every first day of the week).

Every choice we make should be tried in the crucible of God’s word to see if it is explicitly commanded or prohibited, if it is approved by example, or if it is necessary to the fulfillment of some command or example. The church is authorized, for example, to own a meeting house, because it is necessary to fulfill the command to assemble (see Hebrews 10:25). It is not authorized to build a gymnasium or banquet hall, for these are not necessary to any command given the body (see First Corinthians 11:34).

God’s Silence is Golden

Before the Protestant reformation, John Wycliff was a very influential reformer of the apostate church. Among his followers was Bohemian John Huss (1373-1415), who earlier than Luther opposed the papal sale of indulgences and use of armed force. Huss’s own followers, though, were deeply divided into two camps.

One group known as the “Utraquists” forbade only those practices specifically condemned by the Bible, thus tolerating anything without explicit condemnation. The other group, known as the “Taborites,” rejected all practices for which express warrant in the Bible could not be found, thus rejecting transubstantiation, the worship of saints, prayers for the dead, indulgences, priestly confession, dancing, and other such amusements. In a war that broke out between the two factions, the Taborites were defeated in 1434 and almost swept away. The Taborites, though, had been on the right track, regarding the importance of the silence of God’s word.

When Martin Luther came along and made forceful objections to papal tradition, he validated by his influence the idea that the silence of the scriptures on any given matter was implicit authorization. Luther was reacting to the apparent excesses of his more radical supporters in declaring that, “What is not contrary to Scripture is for Scripture and Scripture for it.” The application of this principle was that anything which was not expressly prohibited in the Bible was therefore implicitly authorized. That influence continues to be felt today in almost every Protestant denomination.

There was a third reformer, however, who stands out. Huldreich Zwingli, the foremost leader of the Protestant Reformation in Switzerland, was born January 1, 1484, seven weeks after the birth of Martin Luther. While a student at the University of Basel (1502-06), an instructor impressed him with the sole authority of the Scriptures. Zwingli’s approach to Bible authority was far narrower than Luther’s; he believed that authority existed only for that which clear authorization could be identified in the scriptures. As a result, he rejected the papacy, mass, intercession by the dead, monasticism, purgatory, clergy celibacy, relics, images and instrumental music.

Luther and Zwingli agreed on many points, but the silence of the scriptures in authority was not one of them; to Zwingli the will of God as set forth in the Bible, and conformity to it, was the central feature of religion, while Luther tended more toward emotionalism and subjectivism. Some of Zwingli’s followers did not believe even he went far enough in applying the principle of the silence of the scriptures. They began to doubt also infant baptism and started practicing full immersion as they saw in the scriptures. Their views spread and they became known as “Anabaptists,” or “re-baptizers. They also supported a common observance of the Lord’s Supper and congregational autonomy, in deference to the silence of the scriptures concerning the usual practices of their day.

Two Viewpoints

Thus two viewpoints emerged through the reformation, with one of them continuing to this day to define denominationalism, while the other caused people to tend toward restoration instead. The first perspective on scriptural silence, held by Luther and Calvinists, is that silence is implicit authority. The second perspective, held to varying degrees by Zwingli and later by Campbell, Stone, et al., is that scriptural silence is no authority at all. The only question that matters, however, is what do the scriptures say?

Silence is the absence of authority

“Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? For when there is a change in the priesthood, there is necessarily a change in the law as well. For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests” (Hebrews 7:11-14).

In discussing Christ’s priesthood according to the order of Melchizedek, the Hebrew writer concedes that under the law of Moses, Jesus could never be a priest, for the Old Testament only expressly authorized descendants of Levi to serve in that office. Verse 14 is then an argument from the silence of the scriptures that authority was absent and liberty extinct. Moses spoke nothing concerning a priest from Judah; thus it was unauthorized and impossible. Today, people demand to see an explicit condemnation of any act to which someone objects and yet the Hebrews were satisfied that God’s silence was the lack of authority.

When a school teacher today tells a student he may be excused to go to the restroom, his silence regarding a trip to the cafeteria, pay phone and parking lot is not considered authority to do all those things, but is considered to be the lack of authority and ground for punishment on the basis of presumption.

Pious intent is no excuse

“Now when the king lived in his house and the Lord had given him rest from all his surrounding enemies, the king said to Nathan the prophet, ‘See now, I dwell in a house of cedar, but the ark of God dwells in a tent.’ And Nathan said to the king, ‘Go, do all that is in your heart, for the Lord is with you.’

But that same night the word of the Lord came to Nathan, ‘Go and tell my servant David, “Thus says the Lord: Would you build me a house to dwell in? I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent for my dwelling. In all places where I have moved with all the people of Israel, did I speak a word with any of the judges of Israel, whom I commanded to shepherd my people Israel, saying, ‘Why have you not built me a house of cedar’”’” (Second Samuel 7:1-7).

David’s intention was to build God a temple, and his plans were noble, but misguided and presumptuous. God’s reply is an appeal to silence – “When I have ever spoken a word” regarding this project. Folks today will defend their projects and intentions against accusations they are unauthorized by boasting of their good intentions and even results. You cannot object to church sponsored orphanages, old folks’ homes or colleges without hearing this refrain. Trouble is, good intentions have never been a substitute for Bible authority and God’s silence on any matter is an invitation to abstain, not presume.

Worship innovations are unwarranted

“Now Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it and laid incense on it and offered unauthorized fire before the Lord, which he had not commanded them. And fire came out from before the Lord and consumed them, and they died before the Lord. Then Moses said to Aaron, ‘This is what the Lord has said, “Among those who are near me I will be sanctified, and before all the people I will be glorified.’” And Aaron held his peace” (Leviticus 10:1-3).

All these priests wanted to do was offer God something different; perhaps they were weary of the same old worship and figured that God must be as well. God did not want their worship innovations, for man’s creativity was not evidence of growing piety, but shrinking reverence for God’s explicit revelation and his thundering silence. The innovation of New Testament worship – emotionalism through testimonies and dimming of lights, instruments in music and applause, etc. – is supported today as evidence of a filling with the spirit and a deeper feeling of love and praise for God. Nadab and Abihu would testify that God has no desire for man to improve upon the divine pattern and approaching him with innovations is regarding him as unholy.

Speak as the oracles of God direct

“As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God” (First Peter 4:10-11).

If we limit ourselves to speaking only as God’s recorded oracles reveal, we will eliminate much of what passes for religion today. Everything that intrudes upon God’s silence will be done away with and only those things with firm foundation in book, chapter and verse will remain. Instead of standing on thin ice or shifting sand, we will be founded upon a rock of certainty. We must learn to speak where the Bible speaks and remain silent where the Bible is silent.

We must have no creed but Christ

“I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book” (Revelation 22:18-19).

The creeds of men are designed to clarify the confusion of God’s word and improve upon his communication to us. Like the traditions of the Jewish elders and opinions of the scribes and Pharisees, however, they erect a wall of doctrinal disunity that is not easily shattered, a wall which God did not build. To invade God’s silence and speak in its place one’s opinions is to invite a dismissal from the Book of Life.

Don’t go beyond or stop short of God’s standard

“Everyone who goes on ahead and does not abide in the teaching of Christ, does not have God. Whoever abides in the teaching has both the Father and the Son. If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting, for whoever greets him s takes part in his wicked works” (Second John 9-11).

Not abiding in Christ’s doctrine is going beyond it; going beyond what is revealed to that which is not and asserting that one can take advantage of God’s silence to authorize anything not specifically condemned.  The principle is clear – going beyond what we can read is sinful; God’s silence is golden and must be revered and not broken.

Why do we have so much clutter?  What is the danger of being messy?  How can we overcome this problem? God’s word has the answer.  We will endeavor to answer these questions from the Bible. (1 Thessalonians 5:21-22)

Why do we have so much clutter? Things are cheap, accessible, and disposable.  What was accessible only to the extremely rich in the past is now affordable to the middle class. Just as Solomon did not refuse anything his eyes saw when he was king (Ecclesiastes 2:10a), we seem to be obsessed with the compulsion to buy everything we see, like a kid in a candy store.

We justify our clutter by saying it only costs a little bit compared to the past. If it breaks or we can’t find it we can always buy another one and it won’t hurt our budget. If we have lived a long time, it would be easy for our houses to be filled with many electronics, books, tapes, and clothes.

We have so much clutter because the house isn’t cleaned regularly.  In many households, both spouses are working; many times they’re tired and it’s much easier to be entertained than to clean up the mess. There is no passage that says, “Cleanliness is next to godliness”: but the Bible teaches that one of the responsibilities for the older women is to encourage the younger women to be workers at home. (Titus 2:3-5) If mothers aren’t keeping the house clean, their daughters likely won’t, either. When they grow up, they neglect their responsibility and the problem is perpetuated. Men are generally less concerned about being tidy and are likely to contribute to the delinquency in the home.

What is the danger of clutter? It can hinder you from obeying God. (Matthew 6:33; 18:7; John 14:15)  We are told that there is a time for everything under the sun, including “a time to keep and a time to throw away”.  (Ecclesiastes 3:6b) When we don’t throw away, we have clutter.  As time goes on, it becomes more difficult to decide what to keep and what to throw away because there is a mountain of things to go through.  A lot of time becomes wasted because we can’t find what we need, which may cause us to be late to services or other appointments.

We are commanded to make the most of our time because the days are evil (Ephesians 5:15ff). Yet many have invested so much in their clutter that they don’t take time to study the Bible; teach the lost; send cards to the ill; visit the sick; or call brethren to encourage them to be faithful.

We are commanded to be hospitable, (Romans 12:10) but are too embarrassed to have others over because of all the clutter.  After the “packrat” realizes that his weakness is hindering him from obeying God, he may become frustrated, depressed, or overwhelmed with guilt. This leads to having no motivation to do what’s right because he thinks he’s a failure.  Or he may just not care anymore.

How can we overcome clutter? Seek first the kingdom of God and His righteousness (Matthew 6:33).  Remember that unless you are willing to give up your possessions, you cannot be a disciple of Christ (Luke 14:33).  We must have the discipline to get rid of some things we don’t need every day or we will have a major problem in the future.  So cleanup!

We must be good stewards of what God has given us (1 Corinthians 4:1-2). You need to be willing to sell or throw away unnecessary possessions. You could even give to charity or the poor (Luke 12:33). Don’t despair, God has promised to take care of your needs, if you put Him first (Matthew 6:33).

Jesus admonishes us to store up our treasures in heaven, not on earth (Matthew 6:19-21).  Why are we storing up treasures that will corrode on an earth that will eventually be destroyed with fire (2 Peter 3:10)?   But some will argue, “parents are to save up for their children” (2 Corinthians 12:14).  This is true. I am not telling you to throw away mementos, keepsakes, valuables, etc. but there may be things we treasure that we shouldn’t. (Matthew 19:20ff)

Here are some questions that you need to consider so that you will know if you have a problem with clutter.  Do you have more things than you can handle?  Do you waste time trying to find important things? Have you been late because you couldn’t find your keys, wallet, or purse?  Are you embarrassed to have company over? Have you tried to clean up but became exasperated and quit?  Do you procrastinate saying “one of these days, I’ll get to it?” Is your clutter causing problems with your loved ones? Do you find it hard to dispose of things, even if you haven’t used it in years?  Is the problem getting worse? (Copyright © 1989 – 2009 by Clutterers Anonymous World Service Organization.)

What is so wrong about storing up things on earth? The rich farmer reasoned within himself that he had no room for his crops and that he was going to need to build bigger barns.  He said, “Soul you have many goods laid up for many years to come; take your ease, eat, drink and be merry.” (Luke 12:19) “But God said to him, You fool!  This very night your soul is required of you and now who will own what you have prepared?  So is the man who stores up treasure to himself, and is not rich toward God” (Luke 12:20-21). Your soul may be required of you today, and you will have to give up everything you have anyway.

Are you storing up treasure for yourself here on earth or treasure in heaven?  “Have thine affections been nailed to the cross. Dost thou count all things for Jesus but loss?  Is thy heart right with God?”

Some, desiring to rise above the clouds of controversy in search for a less disagreeable walk with the Lord, try either to ignore issues or at least downplay their importance.  They may deflect a controversial matter with, “I fear we have become too issue oriented.”  Is this more spiritual than resolving the matter in the light of God’s Word?

Issues occur as a result of applying God’s Word.  For example, Paul reveals Jesus’ death blotted out the “bond written in ordinances” in effect “nailing it to the cross” (Colossians 2:14). He then writes, “Let no man therefore judge you in respect of a feast day or a new moon or a Sabbath day. . .” (Colossians 2:16). Paul has a “therefore” in contemplating the effects of Jesus’ death.  He applies the truth regarding Jesus’ sacrifice on the cross creating what we would call an “issue” – the “keeping certain days” issue. To ignore the issue was unacceptable.  One was not allowed to feel spiritually superior by rising above the fray of controversy.   You must not let others judge or condemn you for not keeping the Sabbath days of the Old Law.

By definition, an issue is that which “comes as a consequence; a result”.  Did Paul bring up an issue? Yes! Such occurs as a direct result of applying the Truth of God’s Word.  I guess we could avoid issues if we never applied Scripture to our life.  But how spiritual is that?  Applying Scripture creates a consequent “therefore” in our life.  The result is an issue.

If there were ever brethren who could be accused of being “too issue oriented”, it would be the church in Corinth.  Such issues of following after men (I Corinthians 1-4), failing to withdraw themselves from a fornicating brother (I Corinthians 5), taking fellow Christians to law before unbelievers (I Corinthians 6), perverting the Lord’s supper  (I Corinthians 11), and the improper use of miraculous spiritual gifts (I Corinthians 12-14) were just some of the matters needing to be resolved in Corinth.  In all the rebukes  Paul directs toward the saints in Corinth, being “too issue oriented” is not one of them.  Instead, Paul takes each one in order offering “the commandment of the Lord” for resolving the problems of the issues at hand (I Corinthians 14:37).

The Corinthians did not only have issues, they had questions (I Corinthians 7:1). They sought the truth of God regarding marrying in distressful times, and divorcing an unbeliever. These were issues needing to be resolved. Paul offers God’s wisdom for application to their lives.  However, Paul answered the questions without the additional warning to not be “issue oriented”.   Can we ask questions today, seeking God’s wisdom regarding specific matters in our life without being accused of being “too issue oriented”?

Some suggest that if we just teach the truth and leave what others teach alone, we can avoid needless controversy.  The belief is, we do not need to know what a certain brother teaches if we are grounded in the truth.  If this is the way of God, Peter certainly did not follow it.  While teaching concerning the issue of the Lord’s second coming, he did not just reveal the truth that the coming of the Lord would come as a thief  and therefore be ready by living holy lives, but he warned of what those in error were doing.  They would be “mocking” the idea of Jesus’ return and say, “where is the promise of His coming?” (2 Peter 3:4). Peter did not merely teach the truth regarding the second coming of the Lord,   he defined the error.  Why? “Ye therefore, beloved, knowing these things beforehand, beware lest being carried away with the error of the wicked, ye fall from your own steadfastness” (2 Peter 3:17).

In the midst of accusations of being too issue oriented, we need to remember  issues occur when we apply God’s word to our life.  When some seem to brag on not being issue oriented, one wonders how much distinctive application of Scripture is occurring in their lives. The apostles of our Lord did not shy away from such application, or the consequent issues.  Neither should we.

This rule of thought has been passed down through the centuries and is now a staple of the knowledge taught by most religious folk. The problem that has arisen though, is that people are not just leaving the false thinking that man has no free will to be saved or not, but are also initiating that Jesus Christ Himself had no free will…Now, this is only one part of a more major issue known as “The Deity Issue”, but we will just focus on this part for the time being.

We know that when it comes to man’s salvation, that there is a part that God provides, and there is a part which man provides. God’s part consists of that He sent His Son to give His life a ransom for many, (Matthew 20:28). Paul tells us in Ephesians that “For by grace you have been saved through faith and that not of yourselves; it is the gift of God, not of works, lest any man should boast” (Ephesians 2:8). So God, by His grace, sent His Son to be the forever sacrifice for sin, that man (God’s creation) might have the opportunity to become holy and righteous in God’s sight. As for man’s part, there is an obedience required of the terms which God has laid forth to man. In the conversion of Saul, Ananias speaks to him and says, “and now why are you waiting, arise and be baptized, and wash away your sins, calling on the name of the Lord.” (Acts 22:16) Romans chapter 10 speaks how we are to believe and confess Jesus as Lord unto salvation. So these terms are what God has said for man to do to receive salvation.

Man now has a choice to either obey or to not obey what has been laid forth by God. God forces no one into salvation. (John 12:48) But did this same pattern of choice apply to Jesus Christ? I am not asking whether Jesus had sin or not, as the scriptures clearly state that Jesus was a sinless soul. (Hebrews 4:15) Rather, the question is; did Jesus have the choice to obey the Father’s will or disobey? Was there in fact a free will in Christ?

The scriptures speak very openly about how Jesus was indeed a man, however He also was Deity. This was His nature, both man and Deity. One cannot deny that Jesus Christ was Deity. The scriptures state, “being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of me.” (Philippians 2:6-7). There are certain attributes that Christ did while on this earth that are limited only to the power of God. Jesus could read the hearts and thoughts of men. (Matthew 9: 3-4). We also learn from this same passage that He had the power to forgive sins, a charge which He backs up by proclaiming it again on the cross. (Luke 23:41-43). We also know though, that Jesus also showed the attributes of the flesh. When He came out of the wilderness after being there fasting for 40 days, He was hungry. (Luke 4:2) When Jesus was with His disciples on the boat, we find Him sleeping. (Matthew 8:23). At the death of Lazarus, before Jesus raised him from the dead, He wept for him. (John 11:35). So Christ showed characteristics of being both man and God in nature. This is something that none of us have experienced, therefore it can be a hard concept to grasp for us. But we must not overshadow one over the other, but rather look at each equally.

So now we come to answering the question, was there a free will in Christ? The answer is simply, yes. Jesus had the free will to do what He wanted, but it was that He chose Himself to do the Father’s will. God did not force Jesus to the cross. This is not because of what I say, but rather of what the scriptures say. We read in Philippians 2:8 that Christ “humbled Himself” and was obedient even to the point of death. That phrase “humbled Himself” shows us that Christ chose to obey God. Jesus, though he was the Son of God, learned obedience by the things that he suffered. It was something that He had to learn. It was not automatic. Several times throughout the gospels, Jesus makes reference to the fact that He came not to do His will, but the Father’s will. When He was in the garden, Jesus prayed, “…..nevertheless not My will, but Yours be done” (Luke 22:42), “…..I do not seek My own will, but the will of the Father who sent Me” (John 5:30), “For I have come down from Heaven, not to do My own will, but the will of Him who sent me” (John 6:38). All of these scriptures establish there was a choice involved with Christ, to obey the Father’s will, or to seek out His own will, and Jesus chose to do the Father’s will.

So then, the next question that is posed is this: Could Jesus sin? Not that He did, however we want to examine if He had the capacity to sin. When Jesus was tempted in the wilderness by Satan, He did not give in to any of the temptations, but countered back with scripture. But the very fact that Jesus was tempted shows the possibility of Him sinning. Otherwise, it would cease to be a temptation, and the devil wasted his time.  If this was impossible for Christ, then it would have been pointless for Satan to do so. But then God’s word reveals something else to us. In Hebrews 4:15, the scripture reads this; “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.” When we are tempted, can we sin? Yes, if we give into the temptation. So it also was with Christ, as He was tempted as we are. Christ could not mediate for us, as our High Priest, if He did not know what it was like to suffer as man. But He can mediate for us, because He felt things as we feel things. We are told that Christ became our perfect example in all things, but if He could not sin, then the credibility of that example is useless, as we cannot be like that.

Jesus Christ came to this earth to do all His Father’s will that was commanded Him. When He accomplished this by His own free will, He became the “author and finisher of our faith”. Christ was not God’s puppet, being controlled with every move, but rather was a man with a choice and made the choice, (as we should too) to follow the Father in all things.

“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work. (vs. 16-17)

The Greek word used in verse 16, translated “inspiration of God” is found nowhere else in scripture.  It is the term theopneustos.  Vine gives the etymology of the word: (Theos, God, pne?, to breathe) and says that it, “is used in 2 Tim. 3:16, of the Scriptures as distinct from non-inspired writings” (Vines, Volume II, page 263).

In my view, this term is poetic.  God Breathed.  The document that we call the Bible is not the product of men, but of the Almighty.  As such it should be recognized as unique in the world, and worthy of our undying respect and careful scrutiny.

It may be that familiarity breeds contempt.  The Bible is ubiquitous.  You can find a copy in every motel room.  It is found on coffee tables or in bookshelves of most households in the United States.  It is believed that up to 6 billion copies of the Bible have been printed, making it the most widely distributed book of all time.  The Bible is available to 98% of the world’s population in a language with which they are fluent.  It was the first major work printed by Johannes Gutenberg on his newly invented mechanical printing press, in 1455.

Yet, most are ignorant of its contents.  They either have only a superficial knowledge of God’s word, or they lack the ability to “rightly divide” it (cf. 2 Timothy 2:15).  Occasionally I have watched the game show Jeopardy!, when the Bible was used as one of its categories.  It is always interesting to note that these contestants, who are chosen because they have shown an aptitude for answering questions on a wide variety of subjects, consistently are thwarted by the simplest of Bible queries.

While an abject ignorance of God’s word is the norm in our society today, it certainly ought not to be so among God’s people.  It seems inconceivable that those who claim to be disciples (learners) of Christ have little awareness of or interest in His philosophies, desires, objectives or will for them.

The nation of Israel was likewise, in its history, cursed by an ignorance of God’s word.  The people of Hosea’s time were guilty of disregarding His instructions.  God described their abject state and gave them a severe admonition, “My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being priest for Me; Because you have forgotten the law of your God, I also will forget your children” (Hosea 4:6).  The prophet Isaiah records a similar description, “Therefore my people have gone into captivity, Because they have no knowledge; Their honorable men are famished, And their multitude dried up with thirst” (Isaiah 5:13).

Though infrequent, there were times of great zeal in Israel’s history.  It is interesting that one characteristic of this zeal was their respect for and interest in the word of God.  For example, when Joshua read the law of Moses to the people at Mt. Ebal, (Joshua 8:30-35), and when Ezra read the Law to the remnant who had returned from Babylonian captivity (Nehemiah 8:1-8).

During the reign of Josiah in Judah, the young king led such a renewal.  Apparently, the law of God had been lost completely.  The people were ignorant of God’s word, and had been led into ungodliness by Josiah’s father, Amon, and his grandfather, Manasseh.  But Josiah “…did what was right in the sight of the LORD, and walked in all the ways of his father David; he did not turn aside to the right hand or to the left” (2 Kings 22:2).

When Josiah was 26 years old, while the Temple was being repaired at his command, the high priest Hilkiah reported that the Law had been found.  Josiah was immediately aware of the significance of the find, and grieved that the Law had once been lost.  He said, “…great is the wrath of the LORD that is aroused against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us” (2 Kings 22:13).

Consider what the young king did next:

“The king went up to the house of the LORD with all the men of Judah, and with him all the inhabitants of Jerusalem-the priests and the prophets and all the people, both small and great. And he read in their hearing all the words of the Book of the Covenant which had been found in the house of the LORD.  Then the king stood by a pillar and made a covenant before the LORD, to follow the LORD and to keep His commandments and His testimonies and His statutes, with all his heart and all his soul, to perform the words of this covenant that were written in this book. And all the people took a stand for the covenant”  (2 Kings 23:2-3).

Because of the influence of this good young king, the people “took a stand.”  During the rule of Josiah, it is recorded that “…All his days they did not depart from following the LORD God of their fathers”  (2 Chronicles 34:33).

From his example we can learn two important things:

1. God’s law must be respected.  The veneration shown for the book of the law by King Josiah is wonderful.  These were not the words of men, but the words of God.  The people listened intently to His commands, and were moved to obedience.  May we have the same attitude toward God’s word as that expressed by the Psalmist, “Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; But his delight is in the law of the LORD, And in His law he meditates day and night” (Psalm 1:1-2).
2. God’s law must be studied.  It is not enough to venerate His word.  In order for us to please God we must obey His word.  In order to obey His word, we must be familiar with it.  The Hebrew writer criticized his readers for being slack in their study of God’s word.  He described them as having become “dull of hearing”, and admonished them, “For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe.  But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:12-14).

The Bible contains the words and will of the Almighty God of heaven.  It is the product of inspiration, being literally, “God breathed.”  We are so blessed that God has expressed Himself to us.  It is through this we know what He expects of us, and also of the reward He has promised to those who “obey Him.” (cf. Hebrews 5:9).

What about you?  What is your attitude toward the Bible.  Have you looked at it as a dusty old book filled with ancient stories written in antiquated English?  Has it served more as a repository of family memories (cards, letters and pressed flowers) than as a daily guide for you in your life?  Or, do you count it as precious, and study and meditate on it daily.  Consider the words of the prophet Jeremiah:

“O LORD, I know the way of man is not in himself; It is not in man who walks to direct his own steps” (Jeremiah 10:23).

We must know God’s will to prosper in this life, and in the one to come.  How privileged we are to have access to the mind of God, revealed in His holy Scriptures!

The good news was that they had caught the guy and had him handcuffed and subdued in the backseat of one of the police cruisers. When I got a good look at him I noticed that he was about my age at that time; early twenties. The police wanted all those folks they had awakened and who had been robbed to identify and reclaim any items the thief had taken from their cars. As I looked over that jumbled pile of stuff the guy had broken out car windows to get at, I was amazed at the inexplicable collection of junk he had stolen. There were Tupperware containers, pots and pans, old style portable transistor radios, dirty pillows, auto parts, gear shift knobs (!),..well you get the idea. Pathetically, my plastic lunch box, hard hat, and yes, my car’s gear shift knob, were there, too. Everyone having gotten their belongings, the police hauled off the inept thief to the pokey. We all went back to bed shaking our heads at such a stupid and out of control person. The driver’s side window of my work car had been smashed by him and as I later found out would cost a little over $300.00 to replace. The deductible on my insurance for such matters was $250.00, naturally.

A few weeks later I got a subpoena to appear at this guy’s trial. Standing there in that courtroom, I watched him being led in, chains jangling, feet in shackles, handcuffed, wearing crummy flip flops and fluorescent orange colored county inmate coveralls. His hair had been burred off but was now growing back, sort of in patches. This impression of his appearance I remember quite well because it was clear he had been beaten up by other prisoners during his month long stretch in the old calaboose. I don’t care who you are, there is always somebody else who “can clean your clock.” He had multiple knots all over his head and little scabby cuts and dings covered him. I don’t think I have ever seen a more dejected figure in my entire life than this poor specimen. If he was not at rock bottom in his life, I don’t ever want to see what rock bottom looks like. He was really suffering for his wrongdoing and had not even been sentenced, yet.

Thinking of that sad incident so many years ago a passage of scripture comes to mind. 1 Peter 4:15, “But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters.” Does it often occur to us that criminals suffer in their commission of wrong doing? Certainly those who have been stolen from have a right to complain and have been wronged. There is however, more suffering than just by the aggrieved. Thieves and robbers usually steal over and over because they have chosen to live a life taking from others, no matter whether they are drug addicts, alcoholics (and these mostly steal just to feed their bad habits) or they just enjoy taking from others and don’t care to work for a living. But no matter what, they suffer terribly for their sins just as the apostle Peter says. Of course, this is just the suffering they do here in this life, not to mention the next.

A popular story attributed to the well known Bible scholar, Matthew Henry is as follows: he comments after he had been robbed. “Let me be thankful, first, because I was never robbed before; secondly, because although the thief took my wallet, he did not take my life; thirdly, because although he took my money, it wasn’t much; and, fourthly, because it was I who was robbed, and not I who robbed.”

Matthew Henry’s story reflects a thankful, blessed feeling as well as “a roll with the punches” kind of attitude which, in my humble opinion, is a good one for Christians to adopt. A bit of circumspection is called for:

1. As he said, “I was never robbed before” and this is because of the way he lived his life. We Christians don’t have many experiences like this because we do not go, too often, where sin lives. The company we keep also counts in this.

2. We understand acquiring substance like he did because we work for a living, and on average most of us have sufficient but do not have great abundance. So, a thief cannot get much from us that we cannot soon replace by honest toil.

3. His life was spared in the event; a great thing not only for himself to be happy about but his family would be spared such a tragedy.

4. One more thing; his life, since he had lived it morally according to the word of God, this made him one who had little temptation to be a robber because he was honest of character and would never think to do so; being so, he would not commit sin.

Why is this? Ephesians 4:28, “Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need.” Most likely, the raising his parents gave him had a lot to do with his reflective thankfulness. Proverbs 22:6, “Train up a child in the way he should go, and when he is old he will not depart from it.”

I really hope that poor young thief, sitting firmly on the rocky bottom of his life, eventually got his life together and turned away from that path of destruction and suffering. That is the choice I hope he came to understand was purely up to him. But just like the Bible commentator’s account, I am thankful for the same reasons he was thankful.

We must realize that the Lord has not died for our sins so that we may continue in them but wants us to repent of that former sinful life and live a life that is good and productive. We must live as sinless as we can because we are guided by God’s word. Hebrews 6:4-6, “For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.”

One of the most peculiar things I have noticed about the old Electrolux is if one holds the nozzle close to ones mouth when speaking, it seems to suck a great deal of the sound of the words right down that long hose! It is a strange observation and I have amused a lot of kids with that little trick over the years. Sound waves are dependant on air to be carried and like shouting into the wind voices are carried away with the air.

Maybe we have felt this way in another way, too. Have you ever said to yourself, with a degree of resignation, “Oh, what’s the use? No matter what I say or do, my spiritual efforts for the Lord will always be misunderstood and unappreciated by others. It seems just like shouting into an old vacuum cleaner!” That while others do relatively little, and you at least labor on, you are not respected nor recognized by them. We must realize that it will always be like that. Though it is gladly received when it rarely happens, we must not ever become dependant upon others to be spiritually buoyed. What we must rely upon and must fully realize is that the Lord is always there and we can access Him in prayer and He not only listens to us but gives us the help and encouragement we so often desperately need.

At such times we should remember what scripture has to say in wonderfully encouraging ways: Isaiah 41:14, “I will help thee, saith the Lord.” 41:10, “Fear not, for I am with you; Be not dismayed, for I am your God. I will strengthen you, Yes, I will help you, I will uphold you with My righteous right hand.”

There is even more: Psalms 8:1-4, “O LORD our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. 2 Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. 3 When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; 4 What is man, that thou art mindful of him? and the son of man, that thou visitest him?” Just think of the wonderful and encouraging passage in Isaiah 40:31, “But those who wait on the LORD Shall renew their strength; They shall mount up with wings like eagles, They shall run and not be weary, They shall walk and not faint.”

Our personal efforts may seem to go nowhere and often no one seems to care, but there are much larger issues at hand. Galatians 6:9, “And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart. 10 Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.”

The account goes like this. During the process of preaching a gospel meeting in a certain place brother McDonald had just concluded one of his sermons, which no doubt was thorough on insisting on the adherence to Bible authority. As the listeners were filing by, an elderly man approached him and referring to the sermon said, “That was a real cow bell!” This man went on to explain what he meant by this and that his comment was intended to be the highest compliment, which for our purposes now, was along the lines of understanding why milk cows used to wear loud bells around their necks. The owner of the cow could hear where his cow was when the bell sounded as it walked. This told him if his cow was close or far. So, his remark meant that the sermon brother MacDonald had preached had the sound of telling him what he needed to know, the truth.

Suffice it to say, this surety of sound in gospel preaching and teaching has been termed, the Jerusalem ring. The bell that elderly man heard that evening in brother McDonald’s preaching was purely and simply the will of God expressed clearly and undeniably. To brethren of times past, to say a sermon had the Jerusalem ring was taken as the highest compliment possible. In fact, it was the goal of all faithful preachers to have the Jerusalem ring.

Another expression of sound and this time used by no less than the apostle Paul is found in 1 Corinthians 14:8 where we can read, “For if the trumpet give an uncertain sound, who shall prepare himself to the battle?” Even in our time of the new millennium, we well understand this. How will the army of God know when to stand ready to face down the forces of unrighteousness if the preaching they hear does not have the Jerusalem ring? To hear any other sound will at the very least cause confusion if not defeat.

To accomplish this godly and honorable goal, gospel preachers must impress upon their listeners that the things they preach are of God and not from some other source. This necessarily means that Holy Scripture must be referred to for every element of their sermons. Scripture must be used to prove that what they are teaching is founded in God’s will.

Often, preachers are tempted to refer to current trends or popular written material to rely upon, as their authority to prove what they have preached is true. But if they do this they are giving an uncertain sound. If people follow the wisdom of man and not God they will always be misled in some way, though they may think they are doing God’s will. After all, a preacher said it, didn’t he?

Notice what Jesus said in Matthew 7:22-29, “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. 28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 29 For he taught them as one having authority, and not as the scribes.”

Christians listening to the sermons of various preachers must insist that those preachers give them sermons on which they can build their faith. The foundation of our faith must be the gospel of Jesus Christ, unadulterated by mans wisdom. The preacher is supposed to be the mouthpiece of God, not a mouthpiece for himself or any other purpose. As preachers go about this task they have set themselves to they must remember the original intent given to the apostles by Jesus Himself in Matthew 28:18-20, “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.” Even though the Great Commission was specifically given to the apostles for them to accomplish, virtually the same commission is given to every single one of us. The apostle Paul said in 2Timothy 2:2, “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” In the minds of all of us should be this commandment from Paul. And also ringing inside our heads must be Christs words to the apostles, Teaching them to observe all things whatsoever I have commanded you. Jesus has all authority, not man. From the very beginning of the ministry of Christ this was to be thoroughly understood. Matthew 17:5, “While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased, hear ye him.” This is the clearest statement I can think of about whom God wants us to build our hope of eternal salvation upon.

The apostle Paul was so devout and focused in his preaching and teaching that he said in 1Corinthians 2:2, “For I determined not to know anything among you, save Jesus Christ, and him crucified.” Really, all that was important in his mind was preaching the living Christ. But, the natural inclination of well-educated people is to rely heavily upon their worldly knowledge to impress people with the points they hope to make. Paul was apparently a well-educated man and makes reference to his upbringing in Acts 22:3, where he says, “I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.” Paul did not credit this background and education at the feet of the most preeminent teacher of his age, but rather repudiated it by saying, “For I determined not to know anything among you, save Jesus and him crucified.”

The information that we need to be saved must come directly from the mind of God. Man cannot know the spiritual world while yet in this life. We are totally dependent upon God’s wisdom to understand this vital information which man’s science or philosophy can never fully understand. 1Corinthians 1:23-24, “But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; 24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.” The wisdom of God is different than the wisdom of man.

What about preachers we have all heard of who seem to enjoy using words and terminology in their lessons that have nearly required some to bring dictionaries along with them because of their use of what some have called “fifty-dollar words?” Well, these are playing by different rules completely than what actual gospel preachers who are honest with God’s word are attempting to accomplish. These men-pleasers and hirelings are working to please themselves because of their immense egos and they are seeking to please those who think that if they are going to pay a preacher, they might as well get one that impresses everyone with their intelligence and education. But both preachers and those who desire this kind of preaching are going by principles that give an uncertain sound and are not going to save anyone with such words. 2Corinthians 10:12-14, “For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.”

The Lord clearly does not want this kind of thing, knowing that it is counter-productive to His purpose. When we begin to respect the word of God as the source of all true knowledge we will have a completely different attitude. 1Corinthians 3:18, “Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise.” We must humble ourselves before the wisdom of God, finally realizing its vast superiority over anything man can come up with. When we hear a gospel sermon that has the Jerusalem ring we will be listening to a preacher who knows this great aspect of godly wisdom. Ephesians 5:15-17, “See then that ye walk circumspectly, not as fools, but as wise, 16 Redeeming the time, because the days are evil. 17 Therefore be ye not unwise, but understanding what the will of the Lord is.”

Something we cannot fail to be impressed with is the fact that the Lord wanted us to know clearly His will. He did not want anything hidden from the knowledge of any believers. Look at Paul who caused his letter to the Colossians to be read to the Laodiceans, in Colossians 4:16. Or note what he said in 1Thessalonians 5:27, “I charge you by the Lord that this epistle be read unto all the holy brethren.” Or note what Paul said to Festus about preaching the gospel and that it was not a secret but widely known in Acts 26:26, “… for this thing was not done in a corner.”

Our preaching must be clear, easily understood, and authoritative. So, out go the references to the latest research in psychology and any trendy information as proof or authority of what we teach. And out goes any references to Max Lucado and any others of his scattering breed, and out goes the self-inflated, the hireling, the self-promoting preachers from among us.

It is time for the certain sound. And that certain sound must be the Jerusalem ring!

In Matthew 23:2, Jesus spoke to his disciples about how the scribes and the Pharisees had positioned themselves greater among the Jews; “…The scribes and the Pharisees have seated themselves in the chair of Moses”. Exodus 18:13 says that Moses “sat to judge the people”. He judged the people according to the law that God had revealed to him. During the time of Christ, the scribes and Pharisees had become the keepers and teachers of the Law, but there was a problem with them because they wanted “their deeds to be noticed by men” (Matthew 23:5). They did this by enhancing the appearance of their garments (Matt. 23:5), taking the best seats at banquets and in the synagogues (Matthew 23:6), and being greeted and called special names such as “Rabbi” by men (Matt 23:7).   Jesus said “But do not be called Rabbi; for One is your Teacher, and you are all brothers. Do not call anyone on earth your father; for One is your Father, He who is in heaven. Do not be called leaders; for One is your Leader, that is, Christ” (Matthew 23:8-10).

To call me or any other man “Reverend” would be the same as calling anyone Rabbi or Father. Only God is to be revered; “…holy and reverend is his name.” (Psalm 111:9-KJV).  For this same reason I am also opposed to calling a preacher “Doctor”, regardless of their level of education. It is used as a term to esteem someone as greater than anyone else.   Jesus said that greatest amongst us shall be servants (Matthew 23:11). Christ, himself, came as a servant (Philippians. 2:7) and we are to “walk in the same manner as He walked” (1 John 2:6). Therefore, we can not wear a title such as “Reverend” because we are to be servants like Him.

In the same manner, I can not wear the title of “Pastor” because it would make me greater than others. But I also can not be called a pastor because I simply do not qualify to be one.   The word “pastor” is Latin and literally means shepherd. The words pastor, elder, shepherd, and bishop are used interchangeably in the New Testament.

“And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (Ephesians 4:11).

“Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed” (1 Peter 5:1).

“Shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness” (1 Peter 5:2).

“This is a true saying, If a man desires the office of a bishop, he desires a good work” (1 Timothy 3:1).

The apostle Paul writes more to the young preacher Timothy about the qualifications of a bishop or pastor.  “An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money. He must be one who manages his own household well, keeping his children under control with all dignity (but if a man does not know how to manage his own household, how will he take care of the church of God?), and not a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil. And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil” (1 Timothy 5:2-7).

One thing that disqualifies me from being a pastor in the Lord’s church is that I do not have any children and therefore do not meet the qualifications necessary to do that work in the church.  The work that I am qualified to do is that of an evangelist (2 Timothy 4:1-6).  But today we see churches give men that title who do not meet all the criteria nor function according to the pattern God has set forth in his word.

The work of an evangelist is a good work (II Timothy 2:21), but is not deserving of a special title or any reverence above other men. By doing the work of an evangelist I am only promised one thing and that is the same thing as those who hear me; salvation (2 Timothy 4:16).

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In the past, many have requested hard copies of Watchman Magazine.  Obviously, we were not able to supply such copies, and have long been adamant in our desire to keep Watchman Magazine completely free.  This policy remains in place, and will continue for as long as the magazine is published, and archived on the internet.

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However, we have published the Prospectus issue of the magazine, together with the first year (1998) in book form.  The book is a handsomely bound hardback, 7 X 10 inches in size, with 648 pages.  It is published via a “vanity press”, and as such we have little control over cost.  It is offered to those interested at only a small amount over the cost of printing.  The cost of the book is $45, plus shipping.

Remember, all of  the material is available for free here at the site.  However, if you want a hardbound copy of the book, you can order it by clicking here.  As other volumes are completed, they will be made available for sale as well.

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The word archaeology is composed of two Greek words: Archaios, meaning “old” or “ancient”; and Logos, signifying “word, treatise or study.” A literal definition is “the study of antiquity.” It is the science which deduces a knowledge of past times from the study of existing remains. The earliest known archaeologist was Nabonidus, king of Babylon, who, in the sixth century B.C., excavated a temple floor down to a foundation stone laid 3,200 years before. Modern archaeology began with Napoleon’s expedition to Egypt (1798), when one of his officers discovered the Rosetta Stone, whose identical inscription in three languages unlocked the mystery of Egyptian hieroglyphs and opened the history of Egypt. Later a British officer named Henry Rawlinson found a trilingual inscription at Behistun, Persia, that unlocked the mysteries of cuneiform. Since 1948, archaeology has been concerned with the scientific study of the actual culture of people in the Bible.

There are several reasons why it is helpful to study archaeology. First, archaeology helps us to put the Bible story in context with a larger historical background. Second, it helps us illustrate allusions to contemporary religious practices. Third, it helps us to be sure that we have an accurate translation of the Bible. Fourth, archaeology helps us to understand the words of that text. Fifth, it helps us to see comparable literary forms. Sixth, archaeology shows us how to illustrate the historical accuracy of the Bible.

Old Testament history is full of archaeological discoveries which have helped confirm the accounts of the Bible. Norman Geisler said, “While many have doubted the accuracy of the Bible, time and continued research have consistently demonstrated that the word of God is better informed than its critics.” The role which archaeology is performing in New Testament research in expediting scientific study, balancing critical theory, illustrating, elucidating, supplementing, and authenticating historical and cultural backgrounds is also extremely helpful. F. F. Bruce said, “For the most part the service which archaeology has rendered to New Testament studies is the filling in of the contemporary background, against which we can read the record with enhanced comprehension and appreciation. And this background is a first century background.”

As an example of the benefits of archaeology, consider the Book of Mormon. It purports to portray the rise and development of two great civilizations. There are 38 cities catalogued in the Book of Mormon, evidence that these were indeed mighty civilizations which should, by all the laws of archaeological research into the culture of antiquity, have left vast amounts of “finds” to be evaluated. However, this has not been the case. The Mormons have yet to explain the fact that leading archaeological researchers not only have repudiated the claims of the Book of Mormon as to the existence of these civilizations, but have adduced considerable evidence to show the impossibility of the accounts given in the Mormon Bible.

Even though archaeology has never contradicted the Bible, a word of caution is necessary. All too often we hear the statement, “Archaeology proves the Bible.” Archaeology cannot “prove” the Bible, if by this you mean “proves it to be inspired and revealed by God.” However, if by “prove” one means “shows some biblical event or passage to be historical,” then archaeology does prove the Bible. Furthermore, archaeology can confirm events but it cannot tell us why. Millar Burrows wrote that archaeology “can tell us a great deal about the topography of a military campaign. It can tell us nothing about the nature of God.”

Archaeology is of great help in better understanding the Bible, in dealing with critical questions regarding the Bible, and in gaining an appreciation of the ancient world. This type of study is very faith-building. It assures us that the Bible is not legend and myth; it is history!

Why don’t we know? The Bible doesn’t tell us.

Now, the Bible does tell us “…all things that pertain to life and godliness” (2 Peter 1:3). So, the more important question is: Why would we ask?

Satan moved David to number the people. God had said not to number the people. He didn’t want Israel to trust in himself and his own strength. (1 Chronicles 21:1; Exodus 30:12)

Gideon learned that his 30,000 mustered troops were too strong. God whittled it down to 300. That way they could fell an army of over 100,000 and know for sure that God had delivered them rather than their own military might. (Judges 7:2; 8:10)

The disciples asked Jesus whether it was few who would be saved. He replied, “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able.” He also taught, “The gate is narrow and the way is hard that leads to life, and those who find it are few.” (Luke 13:24; Matthew 7:14)

How many are “a few?” Peter said “a few” were saved in the days of Noah. That means eight. And Noah had preached the gospel for a hundred years by that time. (1 Peter 3:20; 2 Peter 2:5; Genesis 5:32; 7:6)

Jonathan son of Saul understood that “…nothing can hinder the Lord from saving by many or by few,” as he and his shield-bearer overthrew a Philistine garrison (1 Samuel 14:6).

Immediately following Jesus’ baptism in the Jordan River, recorded in Matthew 3, Mark 1 and Luke 3, Luke states, “Now Jesus Himself began His ministry at about thirty years of age…” (vs. 23).

The baptism of Jesus signified the end of His time in anonymity. He left Nazareth (the city of His youth) behind (cf. Mark 1:9), and traveled by foot 60-70 miles to be “baptized by John in the Jordan.” With this act of obedience, Jesus began His public ministry and His inevitable trek toward the cross at Calvary.

Of the three baptism accounts recorded in the gospels, only Matthew records the conversation between John and Jesus. When Jesus presented Himself to John to be baptized by him, the text says that “John tried to prevent Him, saying ‘I need to be baptized by You, and are You coming to me?’” (vs. 14). Before noting Jesus’ response, it is important to note a few things about John’s reaction to Jesus’ presence at the Jordan.

First, John 1:29-34 reveals John’s testimony that he did not know Jesus to be the anointed of God until the Holy Spirit’s descent at the baptism. Since John’s words precede that event, it can’t be said that John was speaking from his knowledge that Jesus was the Son of God. However, as Jesus’ cousin, he would have been aware of the events surrounding Jesus’ birth, and been familiar with His good character. It may even be that he suspected Jesus to be the Messiah. Regardless, his awareness of his own sin, and his respect for the virtue of Jesus, led to his attempt to “prevent” Jesus from being baptized.

Such an attempt constituted one of many tests to Jesus’ determination to do God’s will. It is reminiscent of Peter’s rebuke of Jesus as He predicted His death, “Far be it from You, Lord; this shall not happen to You!” (Matthew 16:22). Though Peter’s intent was pure (as was John’s), Jesus called him an adversary by opposing what was necessary. The Hebrew writer refers to Christ’s obedience to the Father’s will, “Behold, I have come to do Your will, O God,” and “By that will we have been sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:9,10).

John’s baptism was “for the remission of sins” (cf. Mark 1:4). As Jesus was not guilty of any sin (cf. 1 Peter 2:21-24), it follows that His baptism served a different purpose. (Note: It is ironic that the One who did not need baptism nevertheless submitted to it willingly, while those who are in need of the “remission of sins” are often unwilling to submit to the command to be baptized, cf. Acts 2:38). Jesus revealed the purpose of His baptism in the Jordan with His answer to John, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness” (Matthew 3:15).

While Jesus’ answer implies an acknowledgement of His virtue, His baptism was still necessary. To put it simply, God expected it, so Jesus did it. This theme in Jesus’ life, repeated again and again even to His death on the cross, is referred to again by the Hebrew writer in Hebrews 5:8, “Though He was a Son, yet He learned obedience by the things which He suffered.” Paul said it this way, “And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Philippians 2:8).

While the death on the cross is the ultimate expression of Jesus’ obedience, it is by no means the only one. This baptism in the Jordan was “to fulfill all righteousness.” His temptation in the Wilderness that immediately followed was a further test: “Away with you, Satan! For it is written, ‘You shall worship the Lord your God, and Him only you shall serve’” (Matthew 4:10).

As H. Leo Boles put it in his commentary on Matthew:

“Nothing must be left undone that would honor God and assist Jesus in beginning and carrying out his ministry. As John’s baptism was not ‘from men’ but ‘from heaven’ (Matt. 21:25; John 1:33), it became Jesus to receive the baptism of John, and John to administer it” (pg. 91).

Truly, Jesus came to do the will of God. This is evident in His words, and in His actions. From His baptism in the beginning of His ministry until His decision to carry through to the cross (“O My Father, if it is possible, let this cup pass from me; nevertheless, not as I will, but as You will,” Matthew 26:39), Jesus showed His willingness to “fulfill all righteousness.”

He serves as a wonderful example to us. Harold Fowler puts it well in his commentary on Matthew, “Nobody will ever form a better ethic than ‘doing all that God tells us to do’” (pg. 116). Wise words to live by!

The historian Luke, in his gospel, records the only words spoken by Jesus as a child that we are privy to in God’s inspired word. The conversation, between Jesus and his parents, is found in the latter part of the second chapter of the book.

Luke records the devotion of Joseph and Mary, indicating that they went to Jerusalem every year to observe the Passover. When Jesus was twelve years old he was included in the traveling party. When the feast was finished, and Mary and Joseph together with other family members began the trip home, we are told that Jesus, “lingered behind in Jerusalem.”

You can imagine their state of mind as they sought Jesus. It was three days (vs. 46) before they found him. He was in the temple, listening to the teachers there and asking them questions. We are not privy to what Jesus said to these important men, but we are told they “were astonished at His understanding and answers.”

When Mary and Joseph found Jesus, they were astonished as well, but for a different reason. Mary said, “Son, why have You done this to us? Look, Your father and I have sought You anxiously.” Jesus’ answer, (the only recorded words we have, until near the beginning of his ministry as a grown man), was not what would be expected of a twelve year old boy. He answered, “Why do you seek Me? Did you not know that I must be about My Father’s business?”

Some preliminary things must be disposed of here. First, we must speculate a bit to know the tone of Mary in her statement to Jesus. Was the tone one of puzzlement? Was it one of rebuke? The words themselves can be taken several ways. Though we can be sure that both Mary and Joseph were worried and anxious, it is only speculation that would lead us to believe that they were angry, or stern in their rebuke.

Consider that Mary and Joseph knew who Jesus was. Joseph was told such in his dream before Jesus’ birth (cf. Matthew 1:20-21), and all of those events from conception to birth, Mary “kept all these things and pondered them in her heart” (Luke 2:19). Statements concerning Jesus’ childhood before this occasion (2:40) and after (2:51-52) indicate that Jesus was an obedient and exceptional child. Joseph and Mary knew it was not characteristic of Jesus to act in any inappropriate way, and the question of Mary, though coming from an anxious and confused mind, was answered by Jesus with explanation rather than apology. Because of who He was and what He was doing, there was no reason to apologize because He had done nothing wrong.

We are told that Joseph and Mary “did not understand the statement which He spoke to them.” With hindsight, the import of his words is clearly known to us. That is the primary concern of this article.

“Did you not know that I must be about My Father’s business?” These striking words from the young child indicate that Jesus was always aware of His purpose in life. Some seem to believe that Jesus was limited by His humanity. Some speak of confusion, weakness, or doubt during various occasions in His life. They are wrong. As the text indicates, Jesus always knew who He was, and why He was on earth. His hour had not yet come (cf. John 2:4), but He was aware of his purpose. As He later stated, “For I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38).

The word “must,” is a word Jesus often used in reference to the work He had been given to do. When Jesus taught his disciples, we are told, “Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribed, and be killed, and be raised the third day” (Matthew 16:21). In His conversation with Nicodemus, Jesus said, “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up” (John 3:14).

Luke 2:48 contains the last reference to Joseph as being Jesus’ father. Though Joseph was a godly man, who excelled as a caretaker of the child; Jesus, the Son of God always knew who His Father truly was. And, even at such a young age, He was focused on the work that the Father had given Him to do. “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16).