WORKS INCLUDED AND WORKS EXCLUDED

For centuries James 2:14-26, has been the occasion of much controversy; and, it was this passage which prompted Martin Luther to regard the Epistle of James with considerable contempt, and to describe it as “a right strawy one.” Others, who entertain no doubts regarding the inspiration of the book and passage have nevertheless engaged in much useless and vain speculation thereon in an effort to harmonize an alleged conflict of teaching between James and Paul! There are those who believe that Paul, in Rom. 4:1-6, teaches that justification is by faith without works of any kind; and, inasmuch as James, in this passage (2:14-26), quite obviously affirms that there is no justification apart from works, it poses quite a problem for the advocates or the doctrine of salvation by faith only. Moreover, Paul, in Ephesians 2:8-9, wrote: ‘For by grace have ye been saved through faith: and that not of yourselves, it is the gift of God; not of works that no man should glory” Yet, James asserted: “Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? Thou seest that faith wrought with his works. and by works was faith made perfect” (James 2:21-22).

It should be apparent to the must casual reader that Paul and James are discussing two different kinds or works in these passages. Paul refers to works which are excluded from God’s plan to save; James discusses works which are included in it. Each writer gives the characteristics of the works under consideration. Those excluded, discussed by Paul, are works in which one might glory (exult in, boast of); the works included (mentioned by James) are those which perfect faith. Of the first category, works of which a man might boast and in which he might glory, are human, meritorious works, works of human achievement, works the design of which is to earn salvation. Were it possible for man to devise a plan by which he could save himself, he could dispense with grace, accomplish his own deliverance from sin, and glory in God’s presence. Such of course, is utterly impossible. All such works are excluded.

The works included, and discussed by James, are the commandments of the Lord, obedience to which is absolutely essential to salvation (I John 2:4; II Thessalonians 1:7-9.) Humble submission to the will of God as expressed in his commandments, far from involving works of the type excluded, demonstrate complete reliance upon God, and not upon one’s self. Only those who seek to exclude all work, even the commandments of the Lord, such as baptism in water for the remission of sins (Mark 16.15-16; Acts 2:38), have any difficulty in harmonizing Paul and James! Paul taught the necessity of obedience to the commands of Christ as plainly, positively and emphatically as did James (Romans 6:3-4).

Guy N. Woods

Courage In The Face Of Adversity

One of the hardest things for a Christian to do is remain faithful when faced with adversity. Paul warned Timothy, “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (II Timothy 3:12). True godliness is at odds with the world. The wicked will always oppose the good. Jesus faced similar opposition in His time. “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil” (John 3:19). The question that ought to concern every Christian is, “How will I respond to adversity when it comes my way?”

Some Christians take the easy way out. Some keep quiet when they should speak up. This led Peter to deny the Lord (Matthew 26:69-75). Others go along to get along. Paul had to rebuke Peter to the face for this behavior (Galatians 2:11). Still others give up altogether (Matthew 13:20-21). Such failure is hardly worthy of God’s blessings.

Paul is a great example of one who know how to face adversity. Consider Paul’s courage in the face of adversity, “And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God” (Acts 20:22-24).

Paul wasn’t ashamed of the Gospel. He was always glad to be identified with Christ. He stated on one occasion, “For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Romans 1:16).

Paul was not afraid of a goal. He knew where he was going. He pressed toward the mark of the prize of the high calling of God in Christ Jesus (see Philippians 3:14). He also knew what it was going to cost him to get there, yet he still refused to ease up. We need Christians today who are not lukewarm or halfhearted! Are you such a person? May we all be willing to learn the will of the Lord and have the courage to do it regardless of the personal cost.

Bruce Stulting

IF…

If you are searching for the TRUTH, please read every word, answer every question, and look up each Scriptural reference, and learn truth that you may obey (Matthew 7:21). Be fair to yourself and search the Scriptures (Acts 17:10-11).

IF all churches are right, why does the Bible make it so plain that there is only one (I Corinthians 12:20; Ephesians 4:4; I Corinthians 12:13; Colossians. 1:18-24; Ephesians 1:22-23; Matthew 16:18)?

IF all ways are acceptable, why did Jesus say that only those who follow the strait and narrow way will receive eternal life (Matthew 7:13-1.4)?

IF Jesus is the head of all churches (plural), why did He say, “I will build my church” (singular) (Matthew 16:18)?

IF Christ wanted different denominations, why did He pray for unity (John 17:21)?

IF we can show you proof that Jesus Christ was the founder of the true and only church, His church, will you accept the Bible and it alone (Matthew 16:13-19; Luke 24:45-47; Ephesians 1:22-23; Acts 2:14-47)?

IF God has promised salvation out of the church, why did Christ die for it (Acts 20:28; Ephesians 5:25-27)?

IF the church has nothing to do with our salvation, why does the Lord add us to the church (Acts 2:47)?

IF one is saved by faith only, why were the devils not saved?  They believed and trembled (James 2:19)?

IF one can be saved without faith, why did Paul say it was impossible to please God without faith (Hebrews 11:6)?

IF one becomes a Christian when he believes, why was not King Agrippa a Christian (Acts 26:27-28)?

IF faith comes in answer to prayer, why are we told that faith comes by hearing the Word of God (Romans 10:17; John 20:30-31)?

IF “faith alone is a most wholesome doctrine and very full of comfort” (as one denomination’s discipline states) why did James say, “Faith without works is dead” (James 2:20)?

IF one can be saved without complete obedience to the Gospel of the Lord, why did Paul say that Christ is to take vengeance on them that obey not the Gospel (II Thessalonians 1:8)?

IF man can be saved by obeying the doctrines and commandments of men, why did Christ say it was vain worship to follow them (Matthew 15:6-9; Mark 7:7)?

IF one can be saved by just believing on the Lord Jesus Christ, why did Jesus say that “Not everyone that saith unto me, Lord, Lord shall enter into the kingdom of heaven” (Matthew 7:21)?

IF Christ will save anyone as long as they are sincere and good, why did the Hebrews writer state explicitly that Christ is the Saviour of those who obey Him (Hebrews 5:8-9)?

IF the Lord will save us without baptism, why did He command it (Acts 10:47-48)? 

IF the Lord has promised us salvation without baptism, why did Peter say that baptism saves (I Peter 3:21)?

IF we can receive remission of sins without baptism, why did Simon Peter say baptism is for the remission of sins (Acts 2:38)? 

IF baptism has nothing to do with salvation, why did one of the Lord’s inspired preachers tell a sinner to “arise and be baptized and wash away thy sins” (Acts 22:16)?

IF a man can be saved and not be baptized, why did not Jesus say, “He that believeth and is NOT baptized shall be saved” (Mark16:16)?

IF we can get into Christ without baptism, why did Paul say we are baptized into Christ (Galatians 3:27)?

IF the Lord will save without baptism, why did Paul put “newness of life” after baptism, and not before (Romans 6:4)?

IF sprinkling, pouring and immersion are scriptural baptism, why did Paul say there is one baptism and that it is a burial (Ephesians 4:5; Romans 6:4; Colossians 2:11-12)?

IF we can get into the body of Christ without baptism, why did Paul say we are baptized into the body (I Corinthians 12:13)? Remember the, body and the church are one and the same (Colossians 1:18; Ephesians 1:22-23).

IF baptism is a Christian duty, please name the place in the Bible that gives ONE example where a Christian was ever commanded to be baptized.

IF one is saved before baptism, he is saved before his sins are remitted (Acts 2:38).

IF one is saved before baptism, he is saved before his sins are washed away (Acts 22:16).

IF men have a right to make laws, change them, or delete them, why did Christ say that He had all authority (Matthew 28:18-20)?

IF the Word of God is able to save men, what need have we of anything else (John 8:32; Acts 20:32)?

IF the Word of God is complete and furnishes us unto every good work, how can we make it better by adding to or taking from (Revelation 22:18-19; II Timothy 3:16-17)?

IF preachers have the right to preach their opinion, why then did Paul say to “Preach the word” (II Timothy 4:2)?

IF creeds and manuals are necessary, why are we told to follow and obey the “perfect law of liberty” (James 1:25; Matthew 7:21)?

IF you can be a Christian, worship God acceptably, practice every principle of Christianity, live, die and go to heaven without ever hearing of, belonging to, or in any way supporting a denomination, then why arc not these denominational groups useless and unnecessary (I Corinthians 12:27; Matthew 16:18; Acts 2:47)? 

IF when you search the Bible you fail to find the name of your denominational church in the pages of inspired Scripture, why should you remain in it (I Corinthians 1:10-13)?

IF you think a man has a right to prefix his name with “Reverend,” “Father,” “master,” etc., be sure and read Psalm 111:1-9 and Matthew 23:8-12.

IF instrumental music is to he used in the church services, why was it omitted by Paul as he wrote “In the midst of the church will I sing praise unto thee” (Hebrews 2:12)? If the instrument should be used, why did Paul omit it in Colossians 3:16 and Ephesians 5:19?

IF there is nothing in a name, why did Peter say salvation is in the name of Christ (Acts 4:10-12) and why did Paul declare that whatever we do is to be done in the name of Christ (Colossians 3:17)?

IF the Word of God authorizes elders to oversee, (Acts 20:28) and deacons (as servants, workers, I Timothy 3; Titus 1), what Scripture gives the authority for ecclesiastical heads, councils, synods, (as various religious groups are so organized)?

IF a man cannot fall from grace, why did Peter say that one can be “entangled again therein, and overcome, the latter end is worse with them than the beginning” (II Peter 2:20-22)?

IF one can be eternally saved without being faithful (once in grace, always in grace), why did the Lord say to be “faithful unto death”(Revelation 2:10)?

IF Hebrews 10:9 teaches that the old law established, why do some today continue to keep the Sabbath Day (Saturday)?

IF the kingdom of God (the church) is yet to be built, why did Paul and John say they were in it (Colossians 1:13-14; Revelation 1:9)? Why did Jesus say that it would come in the lifetime of His apostles (Mark 9:1)?

CONCLUDING THOUGHTS

IF it doesn’t make any difference what a man believes so long as he is sincere, why are we told that we will be damned if we believe not the truth (II Thessalonians 2:12)?

IF God promises to save all, regardless of what they do, why did Paul say, “we persuade men” (II Corinthians 5-11)?

IF there is no punishment for the wicked after death, why did Christ say certain ones would go into everlasting punishment (Matthew 25:46)?

IF you are lost, condemned in judgment, it will not be the fault of either God, Christ or the Holy Spirit. They want you to obey the Gospel, and be saved (II Peter 3:9).

IF you enjoy simple New Testament worship, attend the services at the church of Christ. “Come now, and let us reason together (Isaiah 1:18). “Come thou with us, and we will do thee good” (Numbers 10:29).

Author Unknown

Are Women Permitted to Teach?

What may women Scripturally do in the worship and work of the church? This question over which there has been much contention. There are some who say that a woman has no place in the active role of teaching in the church while others go to the opposite extreme and say there are no limitations on the women’s work in the church. But the question is: What does the Bible teach?

There was confusion in the church at Corinth, and Paul wrote to correct it. He admonished the prophets to speak by two or three, and that by course, whereas, they apparently had been all speaking at one time and causing confusion; and the brethren were forbidden to speak in tongues which the audience did not know unless they had an interpreter, for Paul said, “For God is not the author of confusion, but of peace” (I Corinthians 14:33). In reference to the women in the church at Corinth, Paul said, “Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for a woman to speak in the church” (I Corinthians 14:34-35). Apparently they were asking questions during the worship, also causing confusion. Paul told them if they would learn anything to ask their husbands at home.

In Paul’s instructions relative to women in the church at Corinth, he said, “But they are commanded to be under obedience, as also saith the law.” He referred to the Old Testament law that women, as a result of Eve’s sin in the garden of Eden, would be ruled over her husband. However, women were permitted to teach in certain capacities under the Old Testament law, but not over the man. Moses’ sister, Miriam, was a prophetess (teacher) (Exodus 15:20); but when she tried to usurp authority over Moses, she was smitten by God of leprosy; not because she was teaching, but because she usurped authority over the man (Numbers 12:1-2).

In I Timothy 2:12, Paul discussed the question of women’s teaching. He said, “But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.” Over the man modifies both infinitives, to teach and to usurp. She cannot teach over the man; she cannot usurp authority over the man. We might illustrate it this way: An officer of the law, placed at a bridge which was needing repair, would tell a motorist, “I don’t allow you to drive nor to tow a car over the bridge.” Would the motorist assume that he could not drive the car anywhere? Of course not. He would readily understand that over the bridge modified his driving.

We know that the apostle did not forbid women’s teaching in every capacity, for they did teach. Philip “had four daughters, virgins, which did prophesy” (Acts 21:9). Those daughters of Philip were teachers of the Word of God. But the Bible forbids women to usurp authority over men. That does not mean they cannot teach man, for Priscilla helped her husband teach Apollos, a mighty man in the Scriptures.

Women have a Scriptural right and duty to help in the work of the church in teaching children and women. But their teaching must be in subjection to the elders, and they must not usurp authority over the men. Let us not try to deprive them of their Scriptural rights.

W. L. Totty

February 20, 1972

A REVIEW OF THE BIBLE - Part 5*

• Episode 9 "Passion"
• Episode 10 "Courage" 

Part 5      

In this last two hours of The Bible, the viewer finds once again a mixture of accuracy with flagrant disregard for the sacred text that they are supposed to be showing.  In fact, the presentation seems to vacillate between the two.  What actually happened was that Judas told the chief priests and the elders to take back their money.  He said, “I have sinned by betraying innocent blood.” And they said, “What is that to us? You see to it.”  Then he threw down the money in the temple.  In the miniseries, however, he throws it at Malchus, who has just brought Jesus down the steps and made a quick announcement to the crowd that Jesus has been found guilty and is worthy of death.  Judas says, “Take back your money.”  Then he goes out and hangs himself.  None of the gospel writers hint that Malchus made such an announcement or that Judas threw money at him.      Pilate’s wife warns him three times against condemning Jesus.  Mary watches Jesus being scourged while the priests are busy stacking the crowd to be sure that Barabbas is released instead of Jesus.  Jesus before Pilate was accurate—even to the governor saying, “What is truth?”  Pilate washed his hands as he reluctantly turns Jesus over to be crucified, and Jesus begins His journey to Golgotha.  At one point where He stumbles, His mother Mary reaches Him, and He tells her not to be afraid—that all things are possible with God.  After this error, they accurately portrayed Pilate refusing to change the title that would be placed above Jesus ‘ head.  It said, “King of the Jews,” and would not be changed to: “He said He was the King of the Jews.”  

The Crucifixion      

As Jesus is climbing the hill of Golgotha, a lamb and two turtledoves are being offered by the high priest.  Meanwhile Pilate comments to his wife, “He’ll be forgotten in a week.”  Mary reaches up and touches His foot while Jesus is on the cross, an action which arose from someone’s imagination.  The most accurate part of the crucifixion is that Jesus says the seven things He is recorded as saying in the Scriptures (although two of them were out of order).  After this portrayal, the consideration of truth deteriorated quickly.  From this point on, the miniseries becomes more and more disappointing.  Although there are dark clouds that roll by at the time of Jesus’ death, no darkness covers the land for the last three hours of His time on the cross.  The lampstand in the temple overturns, and an earthquake causes the veil of the temple to come crashing down, but it is supposed to tear from the bottom to the top.  The centurion presses the spear into Jesus’ right side, but no water and blood comes forth.  The spear, when removed does have red upon it.      

The stage is set; the centurion looks up at the cross, and the viewer is waiting for those wonderful words that the actual centurion spoke: “Truly this was the Son of God.”  But only silence greets one’s ears.  What would it have taken—three seconds—for him to have uttered those powerful words?  Why were they omitted when they just as easily could have been included?      

Nicodemus and someone unidentified (presumably Joseph of Arimathea) take Jesus out to the tomb, but they have no hundred pounds of myrrh and aloes with them.  Meanwhile Mary is sent back to Galilee—even though John just promised to be her son a day or two earlier.  She is not among those in the upper room.  None of the other women are with Mary Magdalene, and when she gets to the tomb, no Roman soldiers are in sight.  She sees the rock split (as opposed to angels rolling it away) and enters the tomb (John 20:1; Matt. 28:2).  She goes in and sees His clothes, but no angel is inside the tomb.  Then Jesus speaks to her and tells her to go tell the other disciples, which she does.  They tell her that it is not possible and that she saw someone else.  Peter and John go with her and see the empty tomb.  Peter returns and recalls the Last Supper.  Thomas laments, “No, this isn’t real.”

The Ascension      

The miniseries does have Jesus inviting Thomas to touch His wounds, and the hole in one of His hands is interesting.   When Jesus ascends into heaven, He first tells them that the Holy Spirit will come upon them. Then He commissions them: “Go into all the world, and preach the gospel to all creation….”  Then, silence—again.  They left off the part about, “He who believes and is baptized shall be saved, but he who does not believe shall be condemned.”  Jesus concludes by saying, “Peace be with you”; then He ascends.  Pentecost       The disciples become excited to see Stephen arriving in Jerusalem, but nothing of his background is stated.  He is present, as is Mary Magdalene, on this crucial day as the mighty rushing wind begins as they are reciting the Lord’s prayer (which is doubtful); however, no cloven tongues as of fire sit upon them.  They all praise God in different languages (which is better than some lame attempt to make them ecstatic utterances).  But no accusation of drunkenness follows, and Peter does not preach the first gospel sermon.  The Bible has been leading up to this day for centuries, and the proclamation of the gospel is critical, but the producers just ignored it.  No gospel message is included.  Not one of the 3,000 souls is baptized (Acts 2:41).      

Peter heals the lame man from Acts 3 on the same day, and Stephen is also stoned.  Those responsible for The Bible were more unkind than the Jews.  They, at least, let Stephen preach before they stoned him.  He presented no message here.  Although he does see the heaven open and the Lord on the right hand of God, he is not portrayed saying, “Lord, lay not this sin to their charge.”  

Paul of Tarsus      

No, you read it correctly.  Although the Bible never calls the persecutor of the church Paul of Tarsus, the miniseries introduces him this way.  If anyone is looking for a designation of this 10-hour miniseries, the Paul of Tarsus version of the Bible would encapsulate its errors.  No one ever referred to Paul that way; furthermore, he was not called Paul, period, until after his conversion and the beginning of his first missionary journey (Acts 13:9).  He certainly did not go by Paul at the stoning of Stephen.  One wonders who the producers could have possibly consulted with on these matters—surely, no one who knows the Bible well.      

Paul of Tarsus gets Malchus to join him in persecuting Christians, and they invade a place where Christians are meeting.  They torture a disciple who tells them that Christians have fled to Damascus.  So Paul  gets on his phantom horse that he has been riding ever since Good News for Modern Man was published, showing Saul falling off a stick figure pony.  He saw Jesus and then became blinded.  The men with him do not see anyone.     

In Damascus, Jesus commissions Ananias to go to “Paul of Tarsus,” who is blind and very nervous.  When Ananias approaches, he wants to know who is there.  Ananias restores his sight and says, “I, Ananias, baptize you, Paul, in the name of Christ” and he pours a pitcher of water over his head.  Exactly what Biblical or historical fact is this nonsense based on?  Was there no one working on this project that read Acts 8, where Philip and the eunuch went down into the water and came up out of it again?  It’s hard to get a pitcher of water out of that!  “Paul’s” conversion is only the next chapter!        

They had done such a wonderful work of showing John in the Jordan River baptizing Jesus by immersion.  What happened?  Did someone tell them, “You will alienate many in Protestant denominations if you leave it at that”?  Did someone advise them to show some other method of baptism so as to be more inclusive?  They had baptism right initially; this switch from the accurate portrayal of the act was obviously a sell-out aimed at pleasing those who refuse to do it properly; it was a  clear compromise of what the Bible teaches.  Later at the house of Cornelius, they dip everyone’s head into a well.  The only surprising thing at this point is that no one sprinkled water on the penitent.    James, Paul, and John       Someone must have rolled the dice and said it was time to change the order of historical events.  James the brother of John is put to death (which occurs in Acts 12).  The apostles realize they have to finally leave Jerusalem.  Someone asks John where he thinks he will go, and he answers: “North, to Ephesus.”  Does any Bible student think that if John was asked this question that he actually answered these words?  Didn’t think so.  Besides, Ephesus is north and considerably west of Jerusalem.  Furthermore, Paul was the first apostle to actually travel there (Acts 19).      

At this point Paul came to Jerusalem and tried to join with the disciples.  One of Paul’s detractors said, “I have friends in Damascus; you paid them a visit,” which is untrue.  Saul the persecutor never visited Christians in Damascus because he was struck blind first.  Rejected by brethren, he began quoting 1 Corinthians 13:4-7, a great text, which he wrote several years later.  The previous critic changed his mind and embraced Paul.  Anyone guessing that Paul’s benefactor was Barnabas knows the Bible better than The Bible’s producers.  They have Luke responding positively to Paul.      

Shortly thereafter, Peter is arrested and taken to Cornelius, who, rather than do him harm, wanted to hear the gospel.  Everyone bowed to him, and Peter did say he is a man like they are.  Of course, Peter was not brought to Cornelius by Romans, and this event (recorded in Acts 10) happened before James was slain (Acts 12).  Peter did not dip Cornelius’ head in water to baptize him.  The Holy Spirit coming upon Cornelius and his household to prove that the Gentiles were acceptable to God did not occur—especially since there were no Jews with Peter anyway in this version.

Conclusion    

The ten hours comes to a close by moving down the road twenty years and mentioning that, according to tradition, Peter was crucified upside down in Rome. Paul is arrested for preaching to prisoners. Actually, that is inverted, also. Paul preached to prisoners after he was jailed (Acts 16, et al.). Paul is not shown being arrested in Jerusalem and taken to Rome. Nothing is said about that at all. The narrator informs the audience that John was poisoned in Rome. What? But then he adds that the Romans were unsuccessful in their attempt and banished him to the Isle of Patmos, where he wrote Revelation. Nothing is ever said about him being in Ephesus, as predicted earlier. He sees Jesus, but it is not the vision from Revelation 1. He talks about there being no more pain and death, affirms that He will make all things new, and promises that He is coming soon. His final words are, “May the grace of the Lord be with all God’s people,” to which John adds, “Amen.” Our conclusion is that this “Paul of Tarsus” version, except for about 30 minutes out of ten hours, is not worth seeing and will only confuse the viewer. It is riddled with inaccuracies and misinformation. The Nativity and The Passion of the Christ are far better and more inspirational. As far as the Old Testament, Cecil B. DeMille’s The Ten Commandments remains the best, though it contains several errors as well.

Gary W. Summers

*altered format from original publishing to correspond to aired episodes

Encouraging Others to Become Christians: New Testament Lessons

Every generation has to come to grips with a very real need/problem: there are people in the world who need to obey the gospel of Christ, and that responsibility fails on the Christian to provide the instruction (rightly divided) that is from God, found in the scriptures. One of the questions is: how do we do that? (Is there a guide or example of how to convert our sin-filled generation to Christ? Of course there is: in the New Testament itself. The New Testament gives us many examples of people being taught the good news of salvation, and we can utilize those for the benefit of those we study with today.    

Since there are so many examples in the Bible and I am selecting just a few, no doubt there are others that you might think of as well - and that could be just as useful - but here we are highlighting these because they are familiar and easily remembered. One might want to begin with Stephen in Acts (6,7), or the first recorded gospel sermon by Peter on the Pentecost after the Resurrection (Acts 2); however, we might also look at those instances where quite a bit was at stake for the messenger of the good news (that may not have been such good news to the hearer at the time).    

Paul showed great courage when he was preaching before various officials, as he could only have created a more dangerous environment for himself. Look at the conversation he had with Felix in Acts (Acts 24:24). Here was a man married to someone who could not lawfully be his wife, and Paul did not back down or hesitate to bring the necessary truth to him. The Bible says he spoke of righteousness, temperance, and the judgment to come. Imagine how such a message must have sounded to Felix - it caused him to tremble with fear. He was given an opportunity to change his life (repent) and to walk a path of righteousness, but he seemingly refused to do so. He told Paul the same thing that many have told us over the years - they need a more convenient season. He was not willing to change, but Paul spoke to him on that sore subject anyway.    

This is an example for us: to preach the word, whether those in the world want to hear it or not. It is no shame for us to preach the truth of God, even if no one wants to hear it. We might also remember the study we just concluded on Wednesday night from Matthew 14. Though the focus was on Jesus and the feeding of the multitudes, we glanced back toward the beginning of that chapter and noticed the courage of John. He had been imprisoned and then killed because of his stand for truth. He had spoke to the authorities on matter relating to morality. "For Herod had laid hold on John, and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. For John said unto him, It is not lawful for thee to have her." (Matthew 14:3,4)    

Is that the type of courage we have in standing up for the gospel? It is that degree of selflessness that we should embody in our defense of the scriptures, which are our guides to eternal salvation. Would we really be willing to put our lives on the line for the Lord, or would we run and seek shelter from others (as Peter did when the arrested our Lord). Shall we deny him before men, or confess Him. Our salvation is dependent on that choice.    

Johnny Oxendine

Notes from II Timothy

In II Timothy 2:3-6 Paul gives three figures which suggest the hard service which is in Christ. The soldier, the athlete, and the husbandman. Paul gives the simile of comparing service to Christ to that of a soldier. The soldier has to go on duty and leave comforts, he must face the hardships of service, and the dangers of the battlefield. Paul points to his own example in saying, “Suffer hardship with me.” Paul did not ask Timothy to submit to that which he was unwilling to do; he suffered for his loyalty to Christ, and he asked Timothy to be willing to accept similar hardship. “No soldier on service entangleth himself in the affairs of this life; that he may please him who enrolled him as a soldier” (II Timothy 2:4). A soldier “on service” is one actually engaged in performing the obligations of a soldier. A soldier on duty must devote himself to the service of him who enrolled him. A soldier, to please his officers, must perform their orders without interference from his ties of home or business affairs. The comparison is that the Christian soldier, engaged in the service of the Lord, must keep himself free from the entangling affairs of the world which would hinder him in performing his duties.

"And if also a man contend in the games, he is not crowned, except he have contended lawfully” (II Timothy 2:5). In this verse the Christian is represented as an athlete. The reference is to an athlete in the ancient games which were so well-known in Greek history. Those who had a part in the games were required to conform to the rules of the game. They had to undergo much training to participate. Paul’s comparison is that Timothy must, therefore, conform to the laws of Christ, and not give up the discipline which would come through training.

Paul wrote to the Corinthians:

And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible (I Corinthians 9:25).

“The husbandmen that laboreth must be the first to partake of the fruits” (II Timothy 2:6). Here the figure changes to that of a husbandman or farmer. The farmer should be the first to enjoy the fruit of his hands; but, he must first labor to have the fruit. One cannot receive the harvest of the fields if he does not work the crop. The comparison is that Timothy must recognize that for him to receive the fruit of Christian labor, he must engage in work in the Lord’s field.

“Consider what I say; for the Lord shall give thee understanding in all things” (II Timothy 2:7). Paul had used three illustrations to impress upon Timothy the necessity of concentration, endurance, and faithful toil to please the Lord as a preacher and a Christian. These points were drawn from the activity of soldiers, athletes, and farmers. Timothy was to consider these points carefully. If he properly considered these points, he would see that he was a Christian soldier fighting under Christ in a spiritual war with evil, that he was a Christian athlete running for the prize of eternal life, and a Christian farmer sowing the seed of the kingdom and looking to a bountiful harvest in the judgment.

J. Noel Meredith