Category: Subject Index
Study Material Categorized by Subject
Practical Christian Attributes
The apostle Peter promised that the adding of various attributes to our faith will preclude us being “barren [or] unfruitful in the knowledge of our Lord Jesus Christ.” In fact, “you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:8,10-11).
We might ask why are these attributes key? It is because they equip us to act and to be the type of people who please God. They direct us in the paths of righteousness! This is especially true in our interactions with others. Remember, the two great commandments are to love God and love your neighbor (cf. Matthew 22:37-40). If we keep the necessity of love for God and man at the forefront of our thinking, it is easy to see why Peter would call for these qualities to be present in our lives.
The Patternists: Instrumental Music in Worship
Our objection to the use of mechanical instruments of music in Christian worship is a simple one. No authority for the practice is found for it in the New Testament. We do not deny that is was present in the worship offered to God by the Jews under the Old Covenant. Nor do we deny that there is a reference to instruments in heaven, as found in the book of Revelation.
It is simply that Christian worship must follow the pattern that God has given for it! There is no command in the New Testament for Christians to worship Him with instruments. There is no example of Christians worshipping God with musical instruments. There is no intimation whatsoever in the New Testament that God either requires or accepts such worship to Him.
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Not Violent
The New King James version renders one of the qualifications of elder to be “not violent” (1 Timothy 3:3; Titus 1:7). The phrase consists of two Greek words: me, meaning no or not, and plektes.
The word plektes only occurs in these two places in the New Testament. The phrase is translated “no striker” in the King James Version. There is a similar term also given as one of the qualifications in Paul’s list, translated in the KJV as “not a brawler.” There would seem to be little difference between “no striker” and “not a brawler.” The NKJV tries to make a more obvious distinction by translating the two terms: “not violent” and “not quarrelsome.”
Many Greek scholars agree with the distinction shown in the NKJV, believing the second term to have had, (at the time of Paul’s writing), an emphasis on arguing rather than physical violence.
So, the word plektes seems to have, in Paul’s writing, a reference to physical violence. It is obvious that an elder should not be a man to raise his fists at provocation. In fact, no Christian should be physically violent with others. Consider Jesus’ words in Matthew 5:39, “But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also.”
It is sad that violence is common to many men. It is pervasive in our society. However, it has no place in the life of a Christian, whose life is one of peace. It certainly can’t characterize a man who serves as an overseer of God’s people.
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A Pauline Privilege?
Some have argued that 1 Corinthians 7:15 gives a Christian justification for marrying again, after a divorce from an unbelieving spouse. The passage says, “But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace.” You will notice that there is no explicit mention of remarriage in the text. Proponents claim that the phrase “not under bondage” implies that remarriage is possible. The reasoning is that God establishes the marriage bond. If God dissolves that bond (“not under bondage”) then the believer is free to remarry. This is often referred to as the Pauline privilege. Is this what the passage teaches?
The Patternists: Paul – A Simple Apostle
Question: Who was the most educated apostle among Jesus’ chosen men? We know that Peter, Andrew, James and John were simple fishermen in Galilee. Matthew was a tax collector, typically indicating some business acumen. Little is known from scripture about the other seven men’s educational background.
An interesting statement is made about Peter and John after their arrest for teaching “in Jesus the resurrection from the dead” (Acts 4:2). Luke records Peter’s address to the Sanhedrin, and the response of the assembly, “Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled. And they realized that they had been with Jesus” (4:13).
Not Given to Wine
The phrase “not given to wine” appears twice in the New Testament, both times as a qualification for elder (1 Timothy 3:3; Titus 1:7). There are two words in the Greek (me — not), an expression of absolute denial; and (paroinos — given to wine), a combination word. The first part (par) indicates nearness to or in the vicinity of. The second part (oinos) references wine — in this case fermented wine.
The meaning is simple. An elder is not to be in the company of alcohol. It should not be his practice to be around, to linger, or to be consuming alcohol.
This is certainly good advice for every Christian. The use of intoxicants indicates a severe lack of spiritual maturity. As Peter indicated in first epistle, “For we have spent enough of our past lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries” (1 Peter 4:3). You will note that the illicit practices of the Gentiles that Peter calls for us to give up include interaction with alcohol to every degree, from drunkenness to social drinking (“drinking parties“).
Remember these words from a book of wisdom, “Do not look on the wine when it is red, when it sparkles in the cup, when it swirls around smoothly; 32 At the last it bites like a serpent, and stings like a viper” (Proverbs 23:31-32). The worldly act foolishly every day, imbibing in self-destructive intoxicants. The Christian needs to be wiser in his walk.
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Sermon: Jehoiakim’s Knife
The evil king Jehoaikim, when warned of coming judgments, did not fear nor repent. His rebelliousness brought destruction upon him and Judah.
Sermon: Assurance
Speaker: Josh Cox
As faithful Christians, we have assurance due to our relationship with Christ. Josh Cox discusses how to properly live in that hope.
That They May Distinguish My Service
Shortly after Rehoboam became king of Judah, the scripture reveals that he “forsook the law of the Lord, and all Israel along with him” (2 Chronicles 12:1). The specific sins of the nation are stated in 1 Kings, as they “built for themselves high places, sacred pillars, and wooden images on every high hill and under every green tree. And there were also perverted persons in the land. They did according to all the abominations of the nations which the Lord had cast out before the children of Israel” (1 Kings 14:23-24). God chose to chastise the king and the nation by raising up the king of Egypt against them. Shishak, the Egyptian ruler, invaded Judah with 1,200 chariots, 60,000 horsemen, and a large number of his people.
The Patternists: Carrying the Ark
The ark of the covenant had a long history with Israel, serving as the point of interaction between God and the nation from the time the tabernacle was erected in the wilderness (cf. Exodus 40:17-21,34).
In the building of the ark, rings were set at each of its four corners, and poles of acacia wood, overlaid with gold were put into the rings, “to bear the ark.” (Exodus 37:3-5). After the establishment of the priesthood as found in the book of Leviticus, it fell upon the Levites to care for and bear the ark as the tabernacle was moved from place to place (Numbers 1:49-53; 3:31). The actual directions given concerning the packing and carrying of all the furniture in the tabernacle is revealed in Numbers 4, ending with these instructions, “And when Aaron and his sons have finished covering the sanctuary and all the furnishings of the sanctuary, when the camp is set to go, then the sons of Kohath shall come to carry them; but they shall not touch any holy thing, lest they die. These are the things in the tabernacle of meeting which the sons of Kohath are to carry” (15). The poles were inserted into the ark to allow it to be carried, without touching it or the holy things stored upon it. Not only was the Levite family of Kohath not to touch the ark, God told Moses, “But they shall not go in to watch while the holy things are being covered, lest they die” (20).
Able to Teach
The Greek word didaktikos is found twice in scripture. The first mention of the term is in the list of qualifications for elders, located in 1 Timothy 3:1. The second mention is also penned by Paul in 2 Timothy 2:24. In both places the term is translated “able to teach” in the NKJV.
Thayer defines the term, “apt and skillful in teaching.” Vine agrees “skilled in teaching.”
Paul’s instructions to Timothy in 2 Timothy 2 are personal. He wanted Timothy to be skilled in teaching as a “servant of the Lord.” He also explains why. In this way, Timothy would be able to correct “those who are opposition” so that “they may know the truth” and that they may “come to their senses and escape the snare of the devil.” (vs. 25-26).
The same need is present among elders. As they are given the responsibility to feed the flock (as pastors), they are in need of an ability to teach. Also, Titus wrote that an elder must be able “by sound doctrine, both to exhort and convict those who contradict” (Titus 1:9).
All should strive to be “able to teach.” It is obvious that this attribute is a relative one. Ability varies, and one may be apt, or able to teach though not as capable or as talented as another. Too, ability increases with study and the acquiring of knowledge (cf. Hebrews 5:12-14).
Obviously, an elder must be a competent teacher. It is part of his ministry, and he can’t do his job without it.
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Hospitable
The New Testament admonishes Christians to be given to hospitality. It does so through command, as well as giving examples of this commendable behavior.
For example, Gaius was commended by John in 3 John 5-6, “Beloved, you do faithfully whatever you do for the brethren and for strangers, who have borne witness of your love before the church. If you send them forward on their journey in a manner worthy of God, you will do well.”
Elders are required to be hospitable (1 Timothy 3:2; Titus 1:8). As is the widow to be supported by the congregation (1 Timothy 5:10). Lydia is a wonderful example of a hospitable woman, “And when she and her household were baptized, she begged us, saying, ‘If you have judged me to be faithful to the Lord, come to my house and stay.’ So she persuaded us” (Acts 16:15). So, hospitality is not only an attribute of the mature. Even babes in Christ can and should be hospitable.
The word is familiar to us, and means essentially the same in both our modern English and in the New Testament Greek. The word is philoxenos, a compound word. Philo (love) and xenos (stranger, guest). As a love for guests is properly shown in doing for them, hospitality consists of entertaining, feeding, and expressing love by having such into your home.
The show of hospitality is an expression of much of what it is to be a Christian. Are you hospitable?
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Sermon: Learning from Israel’s Defeat at Ai (Joshua 7)
We learn of the consequences of sin, and the need to separate ourselves from ungodly men and worldly things, by looking at the narrative of Israel’s defeat at the hands of the men from Ai.
Sermon: Propitiation and Atonement
Speaker: Tommy Davis
Tommy discusses the Bible terms used to express and explain man’s reconciliation to God
The Problem of Pride
In James 4, the writer discusses sin present in the lives of some Christians — specifically strife and worldliness. Notice verses 1-4:
“Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask. You ask and do not receive, because you ask amiss, that you may spend it on your pleasures. Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.”
