Attitude
I want to share this article as a result of CB Scott's and Bob Cleveland's Christian Attitude on their Blog's and Comments on others. Both Men are an example for all of us who profess to be Christians.
Like any other subject we have decided to learn, how well we do will depend on the kinds of attitudes with which we begin. For example, if our minds are already made up on what the Bible says or means and we are basically closed to new understanding, there is no real reason to study the Bible further. Openness in learning, as opposed to being closed minded, is the first key to studying the Scriptures. This is an attitude that says, “I am teachable because I do not know everything but want to learn more.”
The second attitude is characterized by a hunger and thirst for truth. No one who does not possess a strong desire to learn the truth of Scripture in the way we have just described will pursue it for very long. A real longing to know truth is accompanied, of course, by a willingness to let the Holy Spirit teach us through our own efforts as well as through the work of others. This means, of course, that we will have to learn how to listen both with our minds and with our hearts to the Spirit of God who dwells in all those who have come to know and follow Christ.Two other vital attitudes are more difficult to explain. One is the necessity of ambiguity when it is called for. Ambiguity is the willingness to let issues remain indefinite or undecided until we have more information or better understanding. We will not jump to conclusions too quickly, remembering that growth is a progressive thing. We should expect, therefore, that the truth of Scripture will be made known to us gradually, and we should not assume we will know everything at once. Knowing the truth of Scripture is like the way we came to know many other complicated subjects in school; one grade or level builds upon another. You cannot know, for example, the complex theorems of geometry if you have not first studied basic math. The same is true spiritually. Certain complex ideas follow more basic truths, and many of them must be learned in progression or only after we have developed in our spiritual maturity. We therefore should have the attitude that allows for the progressive unfolding of truth.
Love
In His Name
Tuesday, October 30, 2007
Sunday, September 30, 2007
WHAT IS BAPTISM
I’ am sharing this as a result of questions and answers on this post on SBC Today by Brother Tim Rogers. Please read this with and open mind and remember Jesus Christ Our Lord and Savior is holding all of us Accountable for what we do here on Earth.
Read Tim Rogers Post here ;
http://sbctoday.com/2007/09/26/reclaiming-the-baptist-distinctive-baptism-by-immersion/
This is an excerpt from The Moody Handbook of Theology
Author: Enns, Paul P.
BAPTISM
Meaning. New Testament baptism had its origin in the command of Christ to make disciples and baptize them (Matt. 28:19). In the origination of this ordinance there is a particular order established; the first act was to make disciples, then those disciples were to be baptized. This is the pattern that is carried out in the book of Acts. Peter commanded that his hearers should first repent, then be baptized (Acts 2:38). Only those who heard the gospel, understood and responded to it through faith and repentance, could be baptized.
The result was that the people received the Word, then were baptized (Acts 2:41). Those who responded to Philip’s message first believed, then were baptized (Acts 8:12), similarly with the Ethiopian (Acts 8:38), with Paul (Acts 9:18), the Caesarean Gentiles (Acts 10:48), Lydia (Acts 16:14-15), the Philippian jailer (Acts 16:32-33), and Crispus (Acts 18:8). All of these references indicate that baptism follows belief; repentance and faith precede the ordinance of baptism.
Baptism means identification. In New Testament baptism it involves identification with Christ in His death and resurrection. Being baptized in the name of Christ (Acts 2:38) stresses association with Christ in the rite. Although Romans 6:4-5 refers to Spirit baptism and not water baptism, the passage nonetheless illustrates the meaning of water baptism. It is a public declaration that the believer has been united to Christ by faith in His death and resurrection.
Views of baptism.25-42 (1) Means of saving grace (baptismal regeneration). In this view baptism “is a means by which God imparts saving grace; it results in the remission of sins. By either awakening or strengthening faith, baptism effects the washing of regeneration.”25-43 The Roman Catholic view is that faith is not necessary; the rite itself, properly performed, is sufficient. The Lutheran view is that faith is a prerequisite. Infants should be baptized and may possess unconscious faith or faith of the parents.
(2) Sign and seal of the covenant. This is the view of Reformed and Presbyterian churches. The sacraments of baptism and the Lord’s Supper are “signs and seals of an inward and invisible thing by means whereof God works in us by the power of the Holy Spirit. . . . Like circumcision in the Old Testament, baptism makes us sure of God’s promises. . . . The act of baptism is both the means of initiation into the covenant and a sign of salvation.”25-44
(3) Symbol of our salvation. The view of Baptists and others is that baptism is only an outward sign of an inward change. It serves as a public testimony of faith in Christ. “It does not produce any spiritual change in the one baptized. . . . Baptism conveys no direct spiritual benefit or blessing.”25-45 Moreover, it is to be conducted only with believers. Hence, this third view is the only view that holds only believers should be baptized. The first two views state that, along with adult converts, children (infants) should or may be baptized.
Mode. There are differences of long standing concerning the mode of baptism. Part of the problem is that the word baptism is actually an untranslated word, having been incorporated into English through transliteration of the Greek word baptisma (verb baptizo). There are three modes of baptism being practiced today: sprinkling, pouring, and immersion. The defense for each of the modes is as follows.25-46
(1) Pouring or affusion. Historically, pouring was applied by the one baptizing pouring water three times over the head of the one being baptized—once for each member of the Trinity. It is argued that pouring best illustrates the work of the Holy Spirit bestowed on the person (Acts 2:17-18). Phrases such as “went down into the water” (Acts 8:38) and “coming up out of the water” (Mark 1:10), it is claimed, can relate to pouring just as well as immersion. The Didache, written early in the second century, stated, “But concerning baptism, thus shall ye baptize. Having first recited all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in living (running) water. But if thou has not living water, then baptize in other water; and if thou art not able in cold, then in warm. But if thou hast neither, then pour water on the head thrice in the name of the Father and of the Son and of the Holy Spirit.”25-47 The inference is that although the early church employed immersion, it allowed for pouring. It appears that both of these modes were in existence as early as the second century.
Further support for the pouring mode is claimed from early pictorial illustrations showing the baptismal candidate standing in the water with the minister pouring water on his head. And finally, in the household baptisms of Cornelius (Acts 10:48) and the Philippian jailer (Acts 16:33) it would appear more likely that pouring rather than immersion was employed.
(2) Sprinkling or aspersion. In the early centuries sprinkling was reserved for the sick or those too weak to receive public baptism by immersion or pouring. Sprinkling was not accepted in general usage until the thirteenth century. Two precedents are often cited in support of sprinkling. In the Old Testament, Levites were cleansed when water was sprinkled on them (Num. 8:5-7; 19:8-13). Hebrews 9:10 refers to these ritual cleansings as “baptisms” (translated “washings” in the NASB). In the third century, Cyprian declared that it was not the amount of water nor the method of baptism that cleansed from sin; rather, where the faith of the recipient was genuine, sprinkling was as effective as another mode.
(3) Immersion. It is generally acknowledged that the early church immersed the people coming for baptism. A lexical study of Baptizo indicates it means to “dip, immerse.”25-48 Oepke indicates Baptizo means “to immerse” and shows how the word has been used: “to sink a ship,” “to sink (in the mud),” “to drown,” and “to perish.”25-49 This basic meaning accords with the emphasis of Scripture: Jesus was baptized by John “in the Jordan” and He came up “out of the water” (Mark 1:9-10; cf. Acts 8:38). On the other hand, the Greek has words for sprinkle and pour that are not used for baptism.
The many pools in Jerusalem would have been used for immersion and would likely have been used to immerse a large group like the 3,000 on the day of Pentecost (Acts 2:41). It is also known that proselytes to Judaism were self-immersed, and immersion was also the mode practiced by the early church. Immersion best illustrates the truth of death and resurrection with Christ in Romans 6.
Infant baptism. Infant baptism, which is practiced by Roman Catholics, Anglicans, Presbyterians, Methodists, and Lutherans, is defended on several grounds. It is related to covenant theology. As infants in the nation Israel were circumcised and thereby brought into the believing community, so infant baptism is the counterpart of circumcision, which brings the infants into the Christian community. It is related to household salvation (cf. Acts 16:15, 31, 33-34; 18:8). Some understand the statement, “when she and her household had been baptized” (Acts 16:15) to mean infants were baptized.25-50
Read Tim Rogers Post here ;
http://sbctoday.com/2007/09/26/reclaiming-the-baptist-distinctive-baptism-by-immersion/
This is an excerpt from The Moody Handbook of Theology
Author: Enns, Paul P.
BAPTISM
Meaning. New Testament baptism had its origin in the command of Christ to make disciples and baptize them (Matt. 28:19). In the origination of this ordinance there is a particular order established; the first act was to make disciples, then those disciples were to be baptized. This is the pattern that is carried out in the book of Acts. Peter commanded that his hearers should first repent, then be baptized (Acts 2:38). Only those who heard the gospel, understood and responded to it through faith and repentance, could be baptized.
The result was that the people received the Word, then were baptized (Acts 2:41). Those who responded to Philip’s message first believed, then were baptized (Acts 8:12), similarly with the Ethiopian (Acts 8:38), with Paul (Acts 9:18), the Caesarean Gentiles (Acts 10:48), Lydia (Acts 16:14-15), the Philippian jailer (Acts 16:32-33), and Crispus (Acts 18:8). All of these references indicate that baptism follows belief; repentance and faith precede the ordinance of baptism.
Baptism means identification. In New Testament baptism it involves identification with Christ in His death and resurrection. Being baptized in the name of Christ (Acts 2:38) stresses association with Christ in the rite. Although Romans 6:4-5 refers to Spirit baptism and not water baptism, the passage nonetheless illustrates the meaning of water baptism. It is a public declaration that the believer has been united to Christ by faith in His death and resurrection.
Views of baptism.25-42 (1) Means of saving grace (baptismal regeneration). In this view baptism “is a means by which God imparts saving grace; it results in the remission of sins. By either awakening or strengthening faith, baptism effects the washing of regeneration.”25-43 The Roman Catholic view is that faith is not necessary; the rite itself, properly performed, is sufficient. The Lutheran view is that faith is a prerequisite. Infants should be baptized and may possess unconscious faith or faith of the parents.
(2) Sign and seal of the covenant. This is the view of Reformed and Presbyterian churches. The sacraments of baptism and the Lord’s Supper are “signs and seals of an inward and invisible thing by means whereof God works in us by the power of the Holy Spirit. . . . Like circumcision in the Old Testament, baptism makes us sure of God’s promises. . . . The act of baptism is both the means of initiation into the covenant and a sign of salvation.”25-44
(3) Symbol of our salvation. The view of Baptists and others is that baptism is only an outward sign of an inward change. It serves as a public testimony of faith in Christ. “It does not produce any spiritual change in the one baptized. . . . Baptism conveys no direct spiritual benefit or blessing.”25-45 Moreover, it is to be conducted only with believers. Hence, this third view is the only view that holds only believers should be baptized. The first two views state that, along with adult converts, children (infants) should or may be baptized.
Mode. There are differences of long standing concerning the mode of baptism. Part of the problem is that the word baptism is actually an untranslated word, having been incorporated into English through transliteration of the Greek word baptisma (verb baptizo). There are three modes of baptism being practiced today: sprinkling, pouring, and immersion. The defense for each of the modes is as follows.25-46
(1) Pouring or affusion. Historically, pouring was applied by the one baptizing pouring water three times over the head of the one being baptized—once for each member of the Trinity. It is argued that pouring best illustrates the work of the Holy Spirit bestowed on the person (Acts 2:17-18). Phrases such as “went down into the water” (Acts 8:38) and “coming up out of the water” (Mark 1:10), it is claimed, can relate to pouring just as well as immersion. The Didache, written early in the second century, stated, “But concerning baptism, thus shall ye baptize. Having first recited all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in living (running) water. But if thou has not living water, then baptize in other water; and if thou art not able in cold, then in warm. But if thou hast neither, then pour water on the head thrice in the name of the Father and of the Son and of the Holy Spirit.”25-47 The inference is that although the early church employed immersion, it allowed for pouring. It appears that both of these modes were in existence as early as the second century.
Further support for the pouring mode is claimed from early pictorial illustrations showing the baptismal candidate standing in the water with the minister pouring water on his head. And finally, in the household baptisms of Cornelius (Acts 10:48) and the Philippian jailer (Acts 16:33) it would appear more likely that pouring rather than immersion was employed.
(2) Sprinkling or aspersion. In the early centuries sprinkling was reserved for the sick or those too weak to receive public baptism by immersion or pouring. Sprinkling was not accepted in general usage until the thirteenth century. Two precedents are often cited in support of sprinkling. In the Old Testament, Levites were cleansed when water was sprinkled on them (Num. 8:5-7; 19:8-13). Hebrews 9:10 refers to these ritual cleansings as “baptisms” (translated “washings” in the NASB). In the third century, Cyprian declared that it was not the amount of water nor the method of baptism that cleansed from sin; rather, where the faith of the recipient was genuine, sprinkling was as effective as another mode.
(3) Immersion. It is generally acknowledged that the early church immersed the people coming for baptism. A lexical study of Baptizo indicates it means to “dip, immerse.”25-48 Oepke indicates Baptizo means “to immerse” and shows how the word has been used: “to sink a ship,” “to sink (in the mud),” “to drown,” and “to perish.”25-49 This basic meaning accords with the emphasis of Scripture: Jesus was baptized by John “in the Jordan” and He came up “out of the water” (Mark 1:9-10; cf. Acts 8:38). On the other hand, the Greek has words for sprinkle and pour that are not used for baptism.
The many pools in Jerusalem would have been used for immersion and would likely have been used to immerse a large group like the 3,000 on the day of Pentecost (Acts 2:41). It is also known that proselytes to Judaism were self-immersed, and immersion was also the mode practiced by the early church. Immersion best illustrates the truth of death and resurrection with Christ in Romans 6.
Infant baptism. Infant baptism, which is practiced by Roman Catholics, Anglicans, Presbyterians, Methodists, and Lutherans, is defended on several grounds. It is related to covenant theology. As infants in the nation Israel were circumcised and thereby brought into the believing community, so infant baptism is the counterpart of circumcision, which brings the infants into the Christian community. It is related to household salvation (cf. Acts 16:15, 31, 33-34; 18:8). Some understand the statement, “when she and her household had been baptized” (Acts 16:15) to mean infants were baptized.25-50
Monday, September 17, 2007
AS A REPLY TO Dr. Malcolm Yarnell
I want to share this As a reply to what Dr. Malcolm Yarnell posted on David Rogers Blog here:
http://loveeachstone.blogspot.com/2007/09/rogers-yarnell-dialogue-on-great_17.html
David Roger,
I thank God for what and how you Share the Love and Heart of our Lord and Savior Jesus Christ.
Malcolm, ARE YOU BECOMING A LEGALIST?
LEGALISM (Judgmental, Self-righteous, Uncaring)How can legalism destroy our witness?Matthew 12:1-14Then he went over to the synagogue, and noticed there a man with a deformed hand. The Pharisees asked Jesus, “Is it legal to work by healing on the Sabbath day?” (They were, of course, hoping he would say “Yes,” so they could arrest him!) (Matthew 12:9-10, tlb)Legalism puts rules above God. As they pointed to the man with the shriveled hand, the Pharisees tried to trick Jesus by asking him if it was legal to heal on the Sabbath. Their Sabbath rules said that people could be helped on the Sabbath only if their lives were in danger. Jesus healed on the Sabbath several times, and none of those healings were in response to emergencies.
If Jesus had waited until another day, he would have been submitting to the Pharisees’ authority, showing that their petty rules were equal to God’s law. If he healed the man on the Sabbath, the Pharisees could claim that because Jesus broke their rules, his power was not from God. But Jesus made it clear how ridiculous and petty their rules were. God is a God of people, not rules. The best time to reach out to someone is when he or she needs help.Legalism puts rules above human needs.
The Pharisees were so concerned about Jesus’ breaking one of their rules that they did not care about the man’s shriveled hand. What is your attitude toward others? If your convictions don’t allow you to help certain people, your convictions may not be in tune with God’s Word. Don’t allow dogma to blind you to human need.Galatians 4:8-20Before you Gentiles knew God you were slaves to so-called gods that did not even exist. And now that you have found God (or I should say, now that God has found you) how can it be that you want to go back again and become slaves once more to another poor, weak, useless religion of trying to get to heaven by obeying God’s laws? (Galatians 4:8-9, tlb)Legalism kills joy.
Have you lost your joy? Paul sensed that the Galatians had lost the joy of their salvation because of legalism. Legalism can take away joy because (1) it makes people feel guilty rather than loved; (2) it produces self-hatred rather than humility; (3) it stresses performance over relationship; and (4) it points out how far short we fall rather than how far we’ve come because of what Christ did for us.
If you feel guilty and inadequate, check your focus. Are you living by faith in Christ or by trying to live up to the demands and expectations of others?Colossians 2:6-23Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence. (Colossians 2:23, niv)Legalism is attractive, but destructive. To the Colossians, the discipline demanded by the false teachers seemed good, and legalism still attracts many people today. Following a long list of religious rules requires strong self-discipline and can make a person appear moral, but religious rules cannot change a person’s heart. Only the Holy Spirit can do that.
I picked up a book at our Association Office after a meeting and I would recommend that everyone read this little book. It suggests the kind of Church JESUS would want us to be. It is filled with Humor and Wisdom. It is a quick read and is written by Mike Nappa titled, “Who Moved My Church”.
In His Name
http://loveeachstone.blogspot.com/2007/09/rogers-yarnell-dialogue-on-great_17.html
David Roger,
I thank God for what and how you Share the Love and Heart of our Lord and Savior Jesus Christ.
Malcolm, ARE YOU BECOMING A LEGALIST?
LEGALISM (Judgmental, Self-righteous, Uncaring)How can legalism destroy our witness?Matthew 12:1-14Then he went over to the synagogue, and noticed there a man with a deformed hand. The Pharisees asked Jesus, “Is it legal to work by healing on the Sabbath day?” (They were, of course, hoping he would say “Yes,” so they could arrest him!) (Matthew 12:9-10, tlb)Legalism puts rules above God. As they pointed to the man with the shriveled hand, the Pharisees tried to trick Jesus by asking him if it was legal to heal on the Sabbath. Their Sabbath rules said that people could be helped on the Sabbath only if their lives were in danger. Jesus healed on the Sabbath several times, and none of those healings were in response to emergencies.
If Jesus had waited until another day, he would have been submitting to the Pharisees’ authority, showing that their petty rules were equal to God’s law. If he healed the man on the Sabbath, the Pharisees could claim that because Jesus broke their rules, his power was not from God. But Jesus made it clear how ridiculous and petty their rules were. God is a God of people, not rules. The best time to reach out to someone is when he or she needs help.Legalism puts rules above human needs.
The Pharisees were so concerned about Jesus’ breaking one of their rules that they did not care about the man’s shriveled hand. What is your attitude toward others? If your convictions don’t allow you to help certain people, your convictions may not be in tune with God’s Word. Don’t allow dogma to blind you to human need.Galatians 4:8-20Before you Gentiles knew God you were slaves to so-called gods that did not even exist. And now that you have found God (or I should say, now that God has found you) how can it be that you want to go back again and become slaves once more to another poor, weak, useless religion of trying to get to heaven by obeying God’s laws? (Galatians 4:8-9, tlb)Legalism kills joy.
Have you lost your joy? Paul sensed that the Galatians had lost the joy of their salvation because of legalism. Legalism can take away joy because (1) it makes people feel guilty rather than loved; (2) it produces self-hatred rather than humility; (3) it stresses performance over relationship; and (4) it points out how far short we fall rather than how far we’ve come because of what Christ did for us.
If you feel guilty and inadequate, check your focus. Are you living by faith in Christ or by trying to live up to the demands and expectations of others?Colossians 2:6-23Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence. (Colossians 2:23, niv)Legalism is attractive, but destructive. To the Colossians, the discipline demanded by the false teachers seemed good, and legalism still attracts many people today. Following a long list of religious rules requires strong self-discipline and can make a person appear moral, but religious rules cannot change a person’s heart. Only the Holy Spirit can do that.
I picked up a book at our Association Office after a meeting and I would recommend that everyone read this little book. It suggests the kind of Church JESUS would want us to be. It is filled with Humor and Wisdom. It is a quick read and is written by Mike Nappa titled, “Who Moved My Church”.
In His Name
Thursday, September 13, 2007
CAN YOU HANDLE THE TRUTH ?
TRUTH
What does the Bible say about truth?
Proverbs 12:1-28
Truth stands the test of time; lies are soon exposed. (Proverbs 12:19, tlb)
Truth never changes. Truth is always timely; it applies today and in the future. Because it is connected with God’s changeless character, it is also changeless. Think for a moment about the centuries that have passed since these proverbs were written. Consider the countless hours that have been spent in careful study of every sentence of Scripture. The Bible has withstood the test of time. Because God is truth, you can trust his Word to guide you.
Job 14:1-22
If a man dies, will he live again? All the days of my hard service I will wait for my renewal to come. (Job 14:14, niv)
Truth gains strength under pressure. Job’s profound speech illustrates a great truth: to have a right set of doctrines is not enough. To know what to believe is not all that is required to please God. Truth untested by life’s experiences may become static and stagnant. Suffering can bring a dynamic quality to life. Just as drought drives the roots of a tree deeper to find water, so suffering can drive us beyond superficial acceptance of truth to dependence on God for hope and life.
Mark 15:1-15
Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified. (Mark 15:15, niv)
Truth is not nullified by compromise or wrongdoing. Although Jesus was innocent according to Roman law, Pilate caved in to political pressure. He abandoned what he knew was right. Trying to second-guess the Jewish leaders, Pilate gave a decision that would please everyone while keeping himself safe. When we lay aside God’s clear statements of right and wrong and make decisions based on the preferences of others, we fall into compromise and lawlessness. God promises to honor those who do right, not those who make everyone happy.
Luke 9:28-36
A voice came from the cloud, saying, “This is my Son, whom I have chosen; listen to him.” (Luke 9:35, niv)
Truth matches the teaching of Jesus Christ—the one who is truth. As God’s Son, Jesus has God’s power and authority; thus his words should be our final authority. If a person’s teaching is true, it will agree with Jesus’ teachings. Test everything you hear against Jesus’ words, and you will not be led astray. Don’t be hasty to seek advice and guidance from merely human sources and thereby neglect Christ’s message.
John 8:30-47
Then many of the Jewish leaders who heard him say these things began believing him to be the Messiah. Jesus said to them, “You are truly my disciples if you live as I tell you to, and you will know the truth, and the truth will set you free.” (John 8:30-32, tlb)
Truth sets us free. Jesus himself is the truth that sets us free (John 8:36). He is the source of truth, the perfect standard of what is right. He frees us from the consequences of sin, from self-deception, and from deception by Satan. He shows us clearly the way to eternal life with God. Thus Jesus does not give us freedom to do what we want, but to follow God. As we seek to serve God, Jesus’ perfect truth frees us to be all that God meant us to be.
John 14:1-14
Jesus told him, “I am the Way—yes, and the Truth and the Life. No one can get to the Father except by means of me.” (John 14:6, tlb)
Truth challenges us to submit to its demands. Jesus says he is the only way to God the Father. Some people may argue that this way is too narrow. In reality, it is wide enough for the whole world, if the world chooses to accept it. Instead of worrying about how limited it sounds to have only one way, we should be saying, “Thank you, God, for providing a sure way to get to you!”
Truth is found in the person of Jesus. As the way, Jesus is our path to the Father. As the truth, he is the reality of all God’s promises. As the life, he joins his divine life to ours, both now and eternally.
What does the Bible say about truth?
Proverbs 12:1-28
Truth stands the test of time; lies are soon exposed. (Proverbs 12:19, tlb)
Truth never changes. Truth is always timely; it applies today and in the future. Because it is connected with God’s changeless character, it is also changeless. Think for a moment about the centuries that have passed since these proverbs were written. Consider the countless hours that have been spent in careful study of every sentence of Scripture. The Bible has withstood the test of time. Because God is truth, you can trust his Word to guide you.
Job 14:1-22
If a man dies, will he live again? All the days of my hard service I will wait for my renewal to come. (Job 14:14, niv)
Truth gains strength under pressure. Job’s profound speech illustrates a great truth: to have a right set of doctrines is not enough. To know what to believe is not all that is required to please God. Truth untested by life’s experiences may become static and stagnant. Suffering can bring a dynamic quality to life. Just as drought drives the roots of a tree deeper to find water, so suffering can drive us beyond superficial acceptance of truth to dependence on God for hope and life.
Mark 15:1-15
Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified. (Mark 15:15, niv)
Truth is not nullified by compromise or wrongdoing. Although Jesus was innocent according to Roman law, Pilate caved in to political pressure. He abandoned what he knew was right. Trying to second-guess the Jewish leaders, Pilate gave a decision that would please everyone while keeping himself safe. When we lay aside God’s clear statements of right and wrong and make decisions based on the preferences of others, we fall into compromise and lawlessness. God promises to honor those who do right, not those who make everyone happy.
Luke 9:28-36
A voice came from the cloud, saying, “This is my Son, whom I have chosen; listen to him.” (Luke 9:35, niv)
Truth matches the teaching of Jesus Christ—the one who is truth. As God’s Son, Jesus has God’s power and authority; thus his words should be our final authority. If a person’s teaching is true, it will agree with Jesus’ teachings. Test everything you hear against Jesus’ words, and you will not be led astray. Don’t be hasty to seek advice and guidance from merely human sources and thereby neglect Christ’s message.
John 8:30-47
Then many of the Jewish leaders who heard him say these things began believing him to be the Messiah. Jesus said to them, “You are truly my disciples if you live as I tell you to, and you will know the truth, and the truth will set you free.” (John 8:30-32, tlb)
Truth sets us free. Jesus himself is the truth that sets us free (John 8:36). He is the source of truth, the perfect standard of what is right. He frees us from the consequences of sin, from self-deception, and from deception by Satan. He shows us clearly the way to eternal life with God. Thus Jesus does not give us freedom to do what we want, but to follow God. As we seek to serve God, Jesus’ perfect truth frees us to be all that God meant us to be.
John 14:1-14
Jesus told him, “I am the Way—yes, and the Truth and the Life. No one can get to the Father except by means of me.” (John 14:6, tlb)
Truth challenges us to submit to its demands. Jesus says he is the only way to God the Father. Some people may argue that this way is too narrow. In reality, it is wide enough for the whole world, if the world chooses to accept it. Instead of worrying about how limited it sounds to have only one way, we should be saying, “Thank you, God, for providing a sure way to get to you!”
Truth is found in the person of Jesus. As the way, Jesus is our path to the Father. As the truth, he is the reality of all God’s promises. As the life, he joins his divine life to ours, both now and eternally.
Monday, August 27, 2007
ARE YOU a BAPTTIST FIRST or a CHRISTIANS FIRST?
UNITY in THE BODY of JESUS CHRIST
How does the Bible describe the unity that should exist between Christians? What are your thoughs about Christians and the SBC?
John 6:22-59Yes, I am the Bread of Life! When your fathers in the wilderness ate bread from the skies, they all died. But the Bread from heaven gives eternal life to everyone who eats it. I am that Living Bread that came down out of heaven. Anyone eating this Bread shall live forever; this Bread is my flesh given to redeem humanity. (John 6:48-51, tlb)Christian unity is based on each person’s connection with Christ. How can Jesus give us his flesh as bread to eat? To eat living bread means to accept Christ into our life and become united with him. We are united with Christ in two ways: (1) by believing in his death (the sacrifice of his flesh) and resurrection and (2) by devoting ourself to living as he requires, depending on his teaching for guidance and trusting in the Holy Spirit for power.John 17:6-21Now I am leaving the world, and leaving them behind, and coming to you. Holy Father, keep them in your own care—all those you have given me—so that they will be united just as we are, with none missing. (John 17:11, tlb)Jesus’ great desire for his disciples was that they would become one. Jesus wanted his followers to be unified as a powerful witness to the reality of God’s love. Are you helping to unify the body of Christ, the church? You can pray for other Christians, avoid gossip, build others up, work together in humility, give your time and money, exalt Christ, and refuse to get sidetracked arguing over divisive matters.Christians are not intended to live out their faith in isolation. Jesus prayed for unity among the believers based on the believers’ unity with him and the Father. Christians can know unity among themselves if they are living in union with God. For example, each branch living in union with the vine is united with all other branches doing the same (see John 15:1-15).Romans 11:1-24Now if the whole world became rich as a result of God’s offer of salvation, when the Jews stumbled over it and turned it down, think how much greater a blessing the world will share in later on when the Jews, too, come to Christ. (Romans 11:12, tlb)In Christ, unity has been made possible, but it has not yet been fully achieved. Paul had a vision of a church where all Jews and Gentiles would be united in their love of God and in obedience to Christ. While respecting God’s law, this ideal church would look to Christ alone for salvation. A person’s ethnic background and social status would be irrelevant (see Galatians 3:28)—what mattered would be faith in Christ.But Paul’s vision has not yet been realized. Many Jewish people rejected the gospel. They depended on their heritage for salvation, and they did not have the heart of obedience that was so important to the Old Testament prophets and to Paul. Once Gentiles became dominant in many of the Christian churches, they began rejecting Jews and even persecuting them. Unfortunately, this practice has recurred through the centuries.Philippians 1:3-11My prayer for you is that you will overflow more and more with love for others, and at the same time keep on growing in spiritual knowledge and insight. (Philippians 1:9, tlb)The love commanded by Christ should create deep unity among Christians. Have you ever longed to see a friend with whom you share fond memories? Paul had such a longing to see the Christians at Philippi. His love and affection for them was based not merely on past experiences, but also on the unity that comes when believers draw upon Christ’s love. All Christians are part of God’s family and thus share equally in the transforming power of his love. Do you feel a deep love for fellow Christians, friends and strangers alike? Let Christ’s love motivate you to love other Christians and to express that love in your actions toward them.Philippians 2:1-11If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and purpose. (Philippians 2:1-2, niv)Unity ought to be a distinctive mark among Christians. Many people—even Christians—live only to make a good impression on others or to please themselves. But selfishness brings discord. Paul therefore stressed spiritual unity, asking the Philippians to love one another and to be one in spirit and purpose. When we work together, caring for the problems of others as if they were our problems, we demonstrate Christ’s example of putting others first, and we experience unity. Don’t be so concerned about making a good impression or meeting your own needs that you strain relationships in God’s family.
How does the Bible describe the unity that should exist between Christians? What are your thoughs about Christians and the SBC?
John 6:22-59Yes, I am the Bread of Life! When your fathers in the wilderness ate bread from the skies, they all died. But the Bread from heaven gives eternal life to everyone who eats it. I am that Living Bread that came down out of heaven. Anyone eating this Bread shall live forever; this Bread is my flesh given to redeem humanity. (John 6:48-51, tlb)Christian unity is based on each person’s connection with Christ. How can Jesus give us his flesh as bread to eat? To eat living bread means to accept Christ into our life and become united with him. We are united with Christ in two ways: (1) by believing in his death (the sacrifice of his flesh) and resurrection and (2) by devoting ourself to living as he requires, depending on his teaching for guidance and trusting in the Holy Spirit for power.John 17:6-21Now I am leaving the world, and leaving them behind, and coming to you. Holy Father, keep them in your own care—all those you have given me—so that they will be united just as we are, with none missing. (John 17:11, tlb)Jesus’ great desire for his disciples was that they would become one. Jesus wanted his followers to be unified as a powerful witness to the reality of God’s love. Are you helping to unify the body of Christ, the church? You can pray for other Christians, avoid gossip, build others up, work together in humility, give your time and money, exalt Christ, and refuse to get sidetracked arguing over divisive matters.Christians are not intended to live out their faith in isolation. Jesus prayed for unity among the believers based on the believers’ unity with him and the Father. Christians can know unity among themselves if they are living in union with God. For example, each branch living in union with the vine is united with all other branches doing the same (see John 15:1-15).Romans 11:1-24Now if the whole world became rich as a result of God’s offer of salvation, when the Jews stumbled over it and turned it down, think how much greater a blessing the world will share in later on when the Jews, too, come to Christ. (Romans 11:12, tlb)In Christ, unity has been made possible, but it has not yet been fully achieved. Paul had a vision of a church where all Jews and Gentiles would be united in their love of God and in obedience to Christ. While respecting God’s law, this ideal church would look to Christ alone for salvation. A person’s ethnic background and social status would be irrelevant (see Galatians 3:28)—what mattered would be faith in Christ.But Paul’s vision has not yet been realized. Many Jewish people rejected the gospel. They depended on their heritage for salvation, and they did not have the heart of obedience that was so important to the Old Testament prophets and to Paul. Once Gentiles became dominant in many of the Christian churches, they began rejecting Jews and even persecuting them. Unfortunately, this practice has recurred through the centuries.Philippians 1:3-11My prayer for you is that you will overflow more and more with love for others, and at the same time keep on growing in spiritual knowledge and insight. (Philippians 1:9, tlb)The love commanded by Christ should create deep unity among Christians. Have you ever longed to see a friend with whom you share fond memories? Paul had such a longing to see the Christians at Philippi. His love and affection for them was based not merely on past experiences, but also on the unity that comes when believers draw upon Christ’s love. All Christians are part of God’s family and thus share equally in the transforming power of his love. Do you feel a deep love for fellow Christians, friends and strangers alike? Let Christ’s love motivate you to love other Christians and to express that love in your actions toward them.Philippians 2:1-11If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and purpose. (Philippians 2:1-2, niv)Unity ought to be a distinctive mark among Christians. Many people—even Christians—live only to make a good impression on others or to please themselves. But selfishness brings discord. Paul therefore stressed spiritual unity, asking the Philippians to love one another and to be one in spirit and purpose. When we work together, caring for the problems of others as if they were our problems, we demonstrate Christ’s example of putting others first, and we experience unity. Don’t be so concerned about making a good impression or meeting your own needs that you strain relationships in God’s family.
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