October 1, 2006

Render to God the Things that are God’s

Roman Coin

Matthew recorded an encounter between Jesus and the Pharisees in which they came to test Jesus (Matthew 22:15-22). They were trying to “trap Him in what He said” (Matthew 22:15). So they sent some of their disciples with some of the Herodians to question Him. They prefaced their question with flattery. “Teacher, we know that You are truthful and teach the way of God in truth, and defer to no one; for You are not partial to any” (Matthew 22:16). Though they had evil motives (Matthew 22:18), their statement about Christ was true. He taught the truth regardless of how some might react to it. We should emulate our Lord’s attitude.

Their question designed to trap Jesus was this: “Is it lawful to give a poll-tax to Caesar, or not?” (Matthew 22:17). They probably figured any truthful answer might be able to be used to accuse Jesus. They knew Jesus would give a truthful answer and not sidestep the issue like others might. But Jesus knew their evil hearts (Matthew 22:18) and gave them a truthful answer they could not use against Him. He asked for a coin that would be used for the tax. Upon receiving the coin, He asked, “Whose likeness [image, KJV] and inscription is this?” (Matthew 22:20). They answered, “Caesar’s” (Matthew 22:21).
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October 1, 2006

A Brief Review of Calvinism

We are not to believe everything we hear. John warned, “Do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1). We test the spirits (teachers and their teaching) by the inspired, infallible word of God (2 Timothy 3:16; John 17:17; Psalm 119:160).

Some of the most common doctrines in the denominational world fall under the heading of Calvinism. Calvinism simply refers to the doctrines and teachings of John Calvin and his followers. Calvin was a theologian from the 1500′s who greatly influenced the Reformation movement. He was a brilliant man, but brilliance does not always translate into faithfulness to God or one accurately handling His word (cf. 1 Corinthians 1:26-27). These doctrines are accepted by many, but are not taught in the word of God.
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October 1, 2006

The Purpose of Preaching

Man with Open Bible

From the beginning of the New Testament we read about preaching. First we see John the Baptist “preaching in the wilderness of Judea” (Matthew 3:1). A little while later “Jesus began to preach” (Matthew 4:17) and went “throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom” (Matthew 4:23). Jesus commanded His disciples on different occasions to go out and preach the gospel (Luke 9:1-6; Mark 16:15; Acts 1:8). Throughout the New Testament, this is what we see – the gospel being preached. Though men may see this as foolish, this is what God desires (1 Corinthians 1:18-21).

God designed preaching to accomplish certain things. Let us notice the purpose of preaching.
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September 30, 2006

But It Feels So Right

[Article written by Matt Nevins. Originally published in his email newsletter “The Lamp.”]

Throughout my life I have heard the advice given ‘Let your conscience be your guide.’ The purpose of the advice is to encourage individuals to think about what the alternatives are for a given situation and make the right choice for the right outcome. At times this may be good advice, but only assuming that the conscience has been properly trained to know what is right and that which is conversely wrong. A child taught to trust in self for making decisions may grow into adulthood only referring to self instead of sources more credible for decision making. In attempts to point out an error to a person, a popular response is, ‘But it feels so right. How can something feel this good and not be right?’ The emphasis is usually on how the person feels and his/her wants, instead of looking for a standard for guidance.
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September 1, 2006

Losing a Sense of Shame

In Jeremiah 6, a warning was given to the people of the coming destruction of Jerusalem. While the army coming against the city was from another nation, the punishment was from the Lord: “‘For I will stretch out my hand against the inhabitants of the land,’ declares the Lord” (Jeremiah 6:12). The reason why the Lord was going to punish Jerusalem was because the people had committed abominations (Jeremiah 6:15) and refused to walk in the ways of the Lord (Jeremiah 6:16). Notice just how far the people had gone away from the Lord: “‘Were they ashamed because of the abomination they have done? They were not even ashamed at all; they did not even know how to blush. Therefore they shall fall among those who fall; at the time that I punish them, they shall be cast down,’ says the Lord” (Jeremiah 6:15).

A properly working conscience will cause us to feel guilt or shame when we do wrong. Nobody wants to feel ashamed for their actions. But shame can actually be a good thing. It can be a deterrent against sin because we do not want a guilty conscience. It can also motivate us to repent after we have sinned (2 Thessalonians 3:14). If we understand the difference between right and wrong, we can feel guilty when we sin. But the Israelites had reached a point in which they were no longer ashamed of their sin. The same thing can happen to us today. How does one get to the point in which they forget how to blush at the abominations which they have done?
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September 1, 2006

Unity in the Ephesian Church

Unity is one of the predominant themes of Paul’s letter to the Ephesians. In the second chapter, he wrote of the unity between Jews and Gentiles (Ephesians 2:11-22). Historically, there was hostility between these two groups, but Jesus came and “made both groups into one and broke down the barrier of the dividing wall” (Ephesians 2:14). They were reconciled in “one body” (Ephesians 2:16). Earlier, Paul indicated that this body is the church (Ephesians 1:22-23). Jesus did not establish a church of the Jews and another church of the Gentiles. He built one church (cf. Matthew 16:18). All men who will be faithful to Him “are being built together into a dwelling of God in the Spirit” (Ephesians 2:22).

The fourth chapter also addresses the subject of unity. Paul instructed the brethren to be “diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:3). He wrote of one body, one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father (Ephesians 4:4-6). A few verses later he mentioned different “offices” in the church (Ephesians 4:11) that were in place for “the equipping of the saints for the work of service, to the building up of the body of Christ” (Ephesians 4:12). The goal of this was that we might “attain to the unity of the faith” (Ephesians 4:13).
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September 1, 2006

Whose Place Did Jesus Take on the Cross?

Crosses

Jesus’ death on the cross is part of the foundation of our faith. Yet for an event so important and familiar, many have misconceptions about it. One common misconception is the idea that Jesus died in our place or in our stead. We sometimes hear the terminology that calls this sacrifice the vicarious death of Christ. Vicarious simply means a substitute. This is the idea that many have – Jesus died in our place as a substitute for us.

Let us notice a common illustration that is used to emphasize the presumed vicarious nature of Christ’s sacrifice. [I say this is a common illustration because I have personally heard it, or something very close to it, used on multiple occasions by gospel preachers from the pulpit.] The illustration goes something like this: You are a defendant in a court of law and, being found guilty, are sentenced to pay some outrageous fine that you could never be able to pay. Since you cannot pay, you are going to be sent to prison. Then someone you do not know steps forward and agrees to pay the debt for you. He takes your place. It is as if he was the one who committed the offense because the punishment for your offense fell on him. Your debt is transferred to and paid by him. As a result, you are free.

The parable described above is used to depict Jesus as one who willingly took our place and acted as a substitute for us. The punishment we were due for our sin, He endured. We are thus free from the penalty for sin. This is a heart-warming metaphor. But as we shall see, it is not Biblical.
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