Category: Subject Index

Sermon by Armando Vera.

Armando discusses the teenage years, with admonitions and exhortations.

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Sermon by Josh Cox.

In this lesson, Josh indicates the responsibility we have to be receptive to the word of God. Also discussed are certain suggestions on readying ourselves, and concerns that arise regarding inappropriate attitudes and practices concerning God’s word.

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The Bible emphasizes the work of benevolence. To be benevolent to another is an expression of love. Jesus taught in Luke 10 the importance of benevolence by recounting a certain Samaritan’s actions. The man encountered an unfortunate traveler who had been mugged and left for dead. He bandaged his wounds, took care of him, and made provision for further care. Jesus instructs us to “Go and do likewise” (25-37, esp. 37).

James wrote, “Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world” (1:27). Though we must not reward indolence (cf. 2 Thessalonians 3:10), Christians are to take advantage of the opportunities we have to relieve suffering or want.

God expects benevolence to be accomplished primarily by individuals. He has limited what the church is collectively to do in the practice of benevolence. In every instance where congregational benevolence is practiced, it is directed to indigent saints, (for example, those hit by famine in Judea, Acts 11:29-30. See also, “the collection FOR THE SAINTS,” 1 Corinthians 16:1-2).

This limitation is clearly affirmed by Paul (1 Timothy 5). Though certain qualified Christian widows were to be cared for by the church, those who had believing children were to be cared for BY THE CHILDREN, “and do not let the church be burdened” (3-16, esp. 16).

The work of benevolence is primarily an individual responsibility. The work of congregational benevolence is limited only to certain needy saints. A failure to recognize and respect this pattern has led to apostasy, division and sin.

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2 Corinthians 12 & 13. A series of admonitions and expressions of love to the church at Corinth, a congregation that greatly vexed the apostle.

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1 Samuel 20:18, Jonathan’s statement, “You will be missed, because your seat will be empty” serves to introduce the lesson, will you be missed if your seat is empty?

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I recently came across the following quote from C.S. Lewis:

Jesus Christ did not say, “Go into all the world and tell the world that it is quite right.”

“God In The Dock” (1970)

It seems that in every generation the desire is present to compromise the message of the gospel. It is certainly so in our day. Paul noted, “For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables” (2 Timothy 4:3-4).

Today, the biggest churches are those who tell the worldly that they are “quite right.” People flock to whoever will tell them that God accepts them as they are, without the need for change, without the need for zeal, without the need for obedience, for fidelity.

This treachery does not change the truth. “And He said to them, ‘Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned’” (Mark 16:15-16). The world is in need of salvation. Our message must be a call to faith, repentance and baptism. The gospel tells men that they are not “quite right.” But, with God’s help, they can be.

When it comes to worshiping God, peculiar views abound. Some believe that EVERYTHING we do is worship. Others believe that man is free to worship God in any way that suits him. The Samaritan woman in John 4 thought the worship of her “fathers” on “the mountain” was acceptable to God. Jesus told her it wasn’t. “You worship what you do not know…” (22). Later he told her, “God is Spirit, and those who worship Him must worship in spirit and truth” (24). Jesus’ words prefaced a change in worship from that offered by the Jews. No longer are we to offer up animal sacrifices, burn incense, or use mechanical instruments of music. Christian worship is simple, reverential and wonderfully edifying.

When Christians come together on the Lord’s day, with God’s approval we do the following:

1. Sing (Eph. 5:19; Col. 3:16)
2. Pray (1 Cor. 14:15)
3. Partake of the Lord’s Supper (1 Cor. 11:23-34; Acts 20:7)
4. Give a portion of our means back to God (1 Cor. 16:1-2)
5. Listen to the teaching of the word of God (Acts 20:7)

By following God’s pattern in worship, we submit to His will. We acknowledge that we are not free to “use our talents” in whatever way we desire. We realize that we are not free to innovate, and depart from the instructions He has given to us. We are not free to worship as the Jews.

Others pursue innovations that appeal to the flesh, or seek to alter in some way the pattern of worship revealed in scripture. Faithful Christians content themselves with worship “in spirit and truth.”

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Invitation delivered by: Stan Cox

Genesis 3:14-15 is a prophetic reference to the victory of Jesus over the devil. Paul writes of this in his letter to the Corinthians (chapter 15), fulfilled in Jesus’ resurrection from the dead.

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Numerous passages in both the Old and New Testaments establish for us the rewards we will receive for our faithfulness in standing with God.

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Invitation delivered by: Stan Cox

1 Corinthians 15:20-24. The Apostle Paul affirms the resurrection of the Christ. Through His death, we have the hope of eternal life.

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Having concisely stated the principles used to establish authority from scripture, we now present weekly articles making application. Neither the initial series nor this series are exhaustive. Comments and discussion are welcome.

The Holy Spirit directed New Testament Christians to appoint qualified men as overseers in local churches. The authority is established by example, (Acts 14:23), and command, (Titus 1:5).

Guidelines were given as to who can be chosen. The qualifications are listed in 1 Timothy 3:1-7 and Titus 1:5-9. These qualifications include the necessity of the elder being male, being married, having believing children, having the ability to teach, and possessing maturity, Bible knowledge and a good reputation. While men may struggle with what these qualifications entail, they are not free to disregard them.

The Bible pattern reveals that in EVERY instance, more than one man was appointed in each congregation. (Note the plurality in the verses above). This conflicts with the “Pastor system” found in the churches of many denominations.

The terms used interchangeably to designate the office indicate the nature of the work. “Pastors” (poimen) are to shepherd the flock (Acts 20:28). “Bishops” (episkopos) are the overseers of the church (1 Peter 5:2). “Elders” (presbuteros) are mature men, responsible for the welfare of the congregation (Hebrews 13:17).

The extent of the elder’s rule is revealed to be the local congregation of which he is a member (1 Peter 5:2). Elders have no authority over any congregation other than their own, and over no humanly devised organization or work.

Religious groups today have one man serving as the sole pastor over an entire congregation; or, unqualified men and women serving in the office; or, men exercising oversight over many congregations; or, elders supervising man devised works and organizations. All of these are violations of the Biblical pattern, and thus are unacceptable to God.

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Colossians 3:12 identifies Christians as the elect of God. The text reveals what the elect, or new man is to do in his new life as one accepted of God.

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In Job 31:1, a “covenant” with the eyes is mentioned. By application, we submit that we should not look upon the darkness of sin, or lustful sights that might lead to adultery, alcohol use or the observance of irreverent things.

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Powerpoint Slides

In Jeremiah 3, Jehovah God spoke to the prophet, in the days of Josiah the king, describing the northern kingdom of Israel as “backsliding Israel” because of her idolatry (vs. 6). God called Israel back, but “she did not return” (vs. 7). It is because of this rebelliousness that the ten northern tribes were taken into captivity, and lost their identity.

Now, Judah was in danger of the same end. Consider first that Judah had learned from the idolatry of Israel, “And her treacherous sister Judah saw it.” Ungodly activity of any type can have a corrupting influence upon those who witness it. As Paul told the Corinthians, “Do you not know that a little leaven leavens the whole lump? Therefore purge out the old leaven, that you may be a new lump” (1 Corinthians 5:6-7). This is an important principle to remember as we do our deeds before men, “Whoever causes on of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea” (Matthew 18:6).

Continue reading “Lessons Learned from Backsliding Israel” →

The apostle here expresses his desire to overcome any obstacles, and visit the Romans, that he might, “have some fruit among you also, just as among the other Gentiles” (13). Remember, Paul was appointed by God to be an apostle to the Gentiles (cf. Acts 9:15).

His admission of indebteness to them is an interesting one. Why did he owe them? He owed them because of what God had done for him! Paul recognized that both the gift of salvation (cf. Romans 7:24-25) and the ministry to which he had been appointed (cf. 1 Corinthians 15:9-10) were not his because of any merit on his part. If such a gift had been given to him, it seemed to him that he was obligated to do his very best, for the remainder of his time on earth, to avail others of that same gift.

Emphasis will be placed upon preaching as a means of servicing that debt in our comments on verses 16 and 17. For now, note his complete dedication to the task. “For as much as is in me, I am ready…” (15). These words give us some understanding of the value of our gift from God. Grace brings salvation. Rather than thinking of grace as freedom from sin’s consequences (cf. Romans 6:1-2), we should see it as obligating us to righteous living! (cf. Titus 2:11-14).