Bob Waldron of Dade City, Florida will be speaking at Westwood March 7th thru the 12th.
The theme will be “Effective Bible Teaching”.
The topics schedule is:
Sunday 10:00AM - Purposes of Effective Bible Teaching
Sunday 5:00PM - The Story of the Bible
Monday 7:00PM - The Importance of Old Testament Studies
Tuesday 7:00PM - Plans for Effective Bible Teaching
Wednesday 7:00PM - Teaching the Lesson God Planned
Thursday 7:00PM - Psalm 119
Friday 7:00PM - The Day of Pentecost
Come hear a series of lessons on marriage and the home September 13 through 18.
Several area speakers have been invited to speak. We hope you will come.
On Sunday, three lessons will be presented–at 9:00 AM, 10:00 AM, and 5:00 PM. Lessons will continue through Friday, at 7:00 PM each night.
Scheduled lessons:
Sunday: Greg Gwin spoke at all 3 services on “Attacks Against the Home”
Sun morning class WMA audio (9M) - Pornography:
Sun morning WMA audio (8.5M) - Problems with Preference
Sun evening WMA audio (7.5M) - Personal Finances
Monday: Chris Bates WMA audio (11.6M) - How to Prevent Infidelity in the Home
Tuesday: Phillip Martin WMA audio (13M) - “Successful Marriages“
Wednesday: Terrell Bunting WMA audio (11M) - “The Mother’s Role in the Home”
Thursday: Jeff Curtis — “The Father’s Role in the Home”
Friday: Donnie Rader — “Marriage, Divorce, and Remarriage”
We hope you’ll come to visit.
By Wayne Jackson (www.christiancourier.com, January 1, 1999)
Over the past several months, as controversy has swirled around the president’s conduct, with almost predictable regularity media personalities have cited what is possibly the only passage in their biblical repository: “He who is without sin among you, let him cast the first stone.”
This passage has been perverted in a number of egregious ways. First, as in the present example, it is employed to minimize adultery. “Oh, we all sin,” it is claimed. “In the instance of John 8:1-11, a woman committed adultery, but Jesus did not condemn her. We should not, therefore, make a ‘big deal’ over such a trifling and personal matter.” Others “paint” with an even broader brush. They allege that no one who is flawed himself by sin has the right to censure anyone for any transgression; after all, none of us is “without sin.” No one, therefore, possesses the moral authority to condemn. This episode in the Gospel of John even has been cited in an effort to set aside the clear biblical injunctions which demand the discipline of apostate Christians.
We believe, therefore, that a careful consideration of this context is warranted. The details of the New Testament narrative are as follows.
A Synopsis of the Incident
Early one morning Jesus came from the Mount of Olives, just east of Jerusalem, to the temple compound of the sacred city. Probably in the court of the Gentiles, the Lord sat down (the usual posture for a Jewish teacher) and began to teach the folks who had gathered. Suddenly, there was a rude interruption. The scribes (copiers of the law, thus religious “experts”) and the Pharisees (those of the strictest Jewish sect—Acts 26:5), broke into the assembly, bringing a captive woman. They probably dragged her into the midst of the group.
Having positioned her prominently, they, with malevolent designs, fired a question at Jesus: “Teacher [no doubt with a tone of sarcasm], this woman was caught in the very act of adultery. The law of Moses commands that she be stoned. What do you say regarding her?” Quietly, the Son of God stooped down, and, with his finger wrote a message in the dust. (This is the only context in the New Testament which mentions Jesus writing.) The biblical text does not reveal the substance of the message. But the Lord said nothing.
The inquisitors continued to press him for a verbal response. It was at this point that he made the statement to which so many frequently appeal: “He that is without sin among you, let him first cast a stone.”
The Textual Controversy
Before giving some analysis to the passage, let us first briefly comment upon the matter of the genuineness of the context. Virtually every translation of the English Bible, this side of the 1611 King James Version, at least footnotes the passage, calling attention to the weak manuscript evidence behind the section embraced by John 7:53-8:11. All of the best Greek manuscripts, including the two oldest papyri (P66 and P75—dating from about A.D. 200) omit it. Most scholars—including many conservative ones—doubt that this section was a part of John’s original Gospel. On the other hand, some very respectable names defend it. The famous critic F.H.A. Scrivener affirmed that “the arguments in its favor, internal even more than external, are so powerful, that we can scarcely be brought to think it an unauthorized appendage to the writings” of John (1883, 610). One of the best summaries of the controversy is found in R.C. Foster’s, Studies in the Life of Christ (1971, 796ff).
In spite of the sparse manuscript evidence, there is a wide-spread conviction among textual critics (those who pursue the science of restoring the original text from available data) that this narrative represents a factual episode in the ministry of Jesus. Even Professor Bruce Metzger of Princeton University, a renowned textual scholar (and no conservative), concedes that “the account has all the earmarks of historical veracity” (1971, 220). There is much concurrence: “Throughout the history of the church it has been held that, whoever wrote [this section], this little story is authentic” (Morris 1971, 883). We are not, therefore, uncomfortable in accepting the record as actual history.
Analyzing the Facts of the Case
What are the basic facts of the case?
A sinful woman was somehow apprehended in the act of committing adultery, i.e., she was engaged in sexual activity that violated either her own marriage commitment, or that of her paramour. Adultery is a sexual act, and it involves the breach of the marriage covenant. There is virtually no controversy among language authorities regarding this matter, not to mention clear biblical testimony. “Let marriage be had in honor among all, and let the bed be undefiled: for fornicators and adulterers God will judge” (Hebrews 13:4). Note the connection between “bed” and “adulterers.” The rather modern—certainly novel—theory, which holds that adultery is only “covenant breaking,” whether or not sexual transgressions were involved, is utterly without merit, and is, in fact, a base attempt to sanctify adulterous relationships formed subsequent to unscriptural divorces.
It is more than obvious that the scribes and Pharisees were not the least interested in seeing true justice executed. Had they been in pursuit of justice, they would have taken the woman to the appropriate authorities for remedy. What did Jesus of Nazareth have to do with such legal affairs? Nothing at all. No, this was a trap laid for Christ. The Jews did not have the authority to execute law-breakers (see John 18:31). Rome retained for itself the right of life and death over its subjects. In A.D. 6 (the year that Judaea became a Roman province), Coponius, a governor, was sent to Palestine by Augustus Caesar. He was “granted supreme power over the Jews” (Josephus, Antiquities of the Jews 18.1.1.), which included the power of life and death (Wars of the Jews 2.8.1). Though this fact has been disputed by liberal critics, the historical evidence sustains the biblical record (Green 1992, 850). A.N. Sherwin-White, Professor of Ancient History at Oxford, has addressed this matter most thoroughly in his work, Roman Society And Roman Law In The New Testament (1978, 35ff).
Accordingly, had Jesus pronounced judicial sentence upon the sinful woman, the Jewish leaders would have reported the matter to the Roman authorities, and their diabolical plan to rid themselves of the Lord would have been achieved.
The accusers committed a colossal tactical blunder. Their charge itself contained information sufficient to expose their hypocrisy. The scribes and Pharisees emphatically declared that the poor woman had been caught “in the very act.” That is significant.
I am reminded of the circumstance where two men were in a fight and one bit off a portion of the other’s ear. When the case came to trial, the attorney for the accused asked a witness: “Did you see Mr. Jones bite off Mr. Smith’s ear?” “No,” the witness responded. The lawyer might well have stopped at that point with: “No further questions.” But he just had to ask one question more. “How, then, do you know that Jones bit off Smith’s ear?” “I saw him spit it out!”
When the Jewish leaders decided to be so specific, “in the very act,” they acknowledged an important point: they knew the identity of the male participant! What is the significance of that? Well, it is this: the Old Testament code demanded that both the adulteress and the adulterer be subjected to the same penalty (see Leviticus 20:10; Deuteronomy 22:22). Where, then, was the man? These sanctimonious prosecutors were themselves in stark violation of the law. Had Jesus been under a commission to render a civil judgment in this case (and he did not come to attend to such matters—see Luke 12:13-14), he could not have countenanced this “kangaroo” procedure. The thrust of Christ’s statement—“He that is without sin . . .”—was this: “None of you is in a position to stone this woman, for you have disregarded the very law you profess to honor. It is a travesty.”
Remember this: the Savior’s admonition in John 8 cannot be divorced from its immediate context and used as a general axiom, the design of which is to mute the legitimate rebuke of evil. Even some Bible scholars have missed this point. William Barclay, the famous Scottish writer, was far off the mark when he, in connection with this verse, declared: “It was a first principle of Jesus that only the man who himself is without fault has the right to express judgment on the fault of others” (1955, 7). That is a misappropriation of this text.
Whatever Christ wrote on the ground made a powerful impact upon his critics. Silently they slipped away into the shadows, progressing from the older to the younger. This effect usually is interpreted as an indication that the Lord’s written message impacted the more mature first, and then the younger. It is hard to focus upon another’s sin when your own is exposed. At any rate, Jesus’ response—whatever it was—was devastating. The Pharisees’ inconsistency had been laid bare.
The accusers abandoned their prey. They were no match for the Son of God (neither is any critic today). The Lord arose and spoke to the woman. (Had she been defiant? Was she weeping? We can only wonder.) Christ inquired: “Woman, where are they? Has no one condemned you?” The use of the expression “woman” might seem a tad sharp to the modern English mind, but the address conveys no such meaning in the original language (cf. John 2:4; 19:26). Christ then added: “Neither do I condemn you.”
The Greek word for “condemn” is a strong one, katakrino (the prefix kata strengthens the root form). It suggests handing down a judgment, passing sentence. The Lord was informing the woman that she was not judicially sentenced. As Bloomfield observed, Jesus was simply making “a declaration that, since his kingdom was not of this world, so he would not assume the office of a temporal magistracy” (1837, 376). He was not sanctioning adultery, nor minimizing the lady’s wickedness—quite the contrary. Christ was commenting upon the legal aspect of the situation. With the accusers gone, there was no case left! The witnesses were required to throw the first stones (Deuteronomy 17:7); without them the matter could proceed no further.
Even a cursory reading of the text reveals that the Lord did not condone the woman’s sin. In fact, he said: “Go on your way; and sin no more.” The verb (“sin”) is a present tense form in the imperative (command) mood. The idea conveyed is: “Stop this life of sin.” Or, as William F. Beck rendered it: “Go, from now on don’t sin anymore” (1963, 181). Christ unequivocally indicated that what the woman did was sin.
Conclusion
It is apparent that the common, cast-the-first-stone defense cannot be employed legitimately as a cloak for the protection of impenitent sin. Consider the following facts.
Paul taught that there is none righteous, no not one (Romans 3:10). That included himself. He sometimes found himself doing wrong (Romans 7:15). He had to fight to keep himself under the Lord’s control (1 Corinthians 9:26-27). He knew that so long as he remained in the flesh he would never achieve a permanent plateau of perfection (Philippians 3:12).
On the other hand, the apostle did not hesitate to “judge” a brother who was living in open, impenitent sin (1 Corinthians 5:3), and he rebuked those who tolerated such (1 Corinthians 5:1-13). Paul had learned the Master’s truth that while we are not to judge according to appearances, we are obligated to “judge righteous judgment” (John 7:24). Paul thus withdrew his fellowship from blasphemers like Hymenaeus and Alexander (1 Timothy 1:19-20), and again, exposed Hymanaeus and Philetus when they taught that the resurrection had occurred already (2 Timothy 2:17-18). Nor did he hesitate to openly mention that Demas fell in love with the world and forsook him (2 Timothy 4:10).
It is obvious, therefore, that one does not have to be “without sin” before he can call attention to the grievous error that wicked men practice on a sustained basis.
The misuse of John 8:1-11, as a covering for unrestrained sin, is a gross evil within itself.
Sources/Footnotes
Barclay, William. 1955. The Gospel of John. Vol. 2. Philadelphia, PA: Westminster Press.
Beck, William F. 1963. The New Testament in the Language of Today. St. Louis, MO: Concordia.
Bloomfield, S. T. 1837. The Greek Testament with English Notes. Vol. 2. Boston, MA: Perkins & Marvin.
Foster, R. C. 1971. Studies in the Life of Christ. Grand Rapids, MI: Baker.
Green, Joel B., Scot McKnight, and I. Howard Marshall, eds. 1992. Dictionary of Jesus and the Gospels. Downers Grove, IL: InterVarsity Press.
Metzger, Bruce M. 1971. A Textual Commentary on the Greek New Testament. London, England: United Bible Societies.
Morris, Leon. 1971. The Gospel According to John. Grand Rapids, MI: Eerdmans.
Scrivener, F. H. A. 1883. A Plain Introduction to the Cristicism of the New Testament. Cambridge, England: Deighton, Bell & Co.
Sherwin-White, A. N. 1978. Roman Society And Roman Law In The New Testament. Grand Rapids, MI: Baker.
By Jimmy R Mickells
The Pharisees and scribes complained about Jesus receiving and eating with sinners. This prompted Him to state some parables about things that were lost and then found. This is the very reason He came to this old sinful world, so sinners could be received by the Father and have fellowship with Him (Luke 19:10). Each time, when something had been lost and was found, there was rejoicing in heaven (vv. 5,6,7,9,10,23,24,32). It seems to me, there are different reasons for each thing being lost. This should be a warning to each of us.
The sheep – its own negligence (vv. 4-7). This animal had strayed from the ninety-nine and was lost. How many people are lost today because they neglect their own salvation (Hebrews 2:1-3)? They have no one to blame but themselves. In the parable of the sower, the seed that fell among the thorns, sprang up yet was choked with cares, riches and pleasures and brought no fruit to maturity (Luke 8:7,14). Does this not describe the lives of so many today? They get so involved in their personal lives, there is no time for the Lord. Many excuses are offered for their negligence, yet none will suffice when they stand before God in judgment.
The coin – the negligence of someone else (vv. 8-10). The coin was lost, but the lady was the one who misplaced it. People have gone astray because others have not fulfilled their duties and responsibilities to them. It is not enough to lead someone to Christ. We must do everything we can to ground them in truth, so when they are faced with temptations, they will be strong enough to endure. We should speak words of encouragement to them, even when reproof is necessary, it should be done in a spirit of love and humility. Every faithful member in a congregation should be loved, appreciated, and accepted by all. I’m afraid, in some churches, a few feel like they are on the outside looking in because of the way they are treated. How sad to think of someone being lost because of my negligence!
The younger son – because of his choices (vv. 11-24). He was the one who made the decision to travel into a foreign country and waste his inheritance on prodigal living. Thankfully, he finally came to himself, return to the father, and was forgiven. Have you ever made any bad decisions that involved sin? We all have done this on various occasions, for which we had to repent. Yet, there are many who have made the same bad choices, refusing to repent, continuing to live in sin. Some times pride stands in their way; they don’t want to admit they have been wrong. They may be enjoying the pleasures of sin for a season (Hebrews 11:25), refusing to give up their sinful practices. Regardless, they like the prodigal, are the ones who must come to themselves, admitting their wrong, and return to the Father who mercifully waits for them.
The older son – because of his attitude (vv. 25-32). This son could not find it in his heart to rejoice over his younger brother’s return home. He was angry and upset over the celebration the father and the servants were having because of this son’s repentance. It seems to me, this older son represents the Pharisees and scribes that were complaining because our Lord was receiving and eating with sinners. Our relationship with God is affected by the attitude we have toward other people. If we are going to receive forgiveness, then we must be willing to forgive others (Matthew 6:12,14,15). The attitude of heart, needed by all of God’s servants, is given in the sermon on the mount. We must be poor in spirit, able to mourn, meek, a people who hungers for the right things, merciful, pure in heart, peacemakers, and able to endure persecution (Matthew 5:3-12). God will mold us into this kind of people, if we will let Him. Simply follow His word.
If you need to repent, why not do so today? Angels in heaven will rejoice over your repentance. And I’m sure, that good brethren, who love the Lord and souls of men, will rejoice as well.
By Jimmy R. Mickells
In Matthew chapter 24, Jesus had been discussing with His disciples, the destruction of the temple in the city of Jerusalem and also His second coming. Then in chapter 25, He relates two parables to them about being prepared for His coming and then discusses what will happen when He returns. The first parable is the one about the ten virgins, five wise and five foolish (Matthew 25:1-3). There are some extremely needed and also some very valuable lessons in this brief story for us. Let me suggest to you three that are very obvious.
Be prepared. In verse 6, we read, “And at midnight a cry was heard: ‘Behold, the bridegroom is coming; go out to meet him!” The way we prepare is by serving our Lord each day. The next parable stated in Matthew 25 is the one about the talents (vv. 14-30). Three men were each given talents to use for their master, one was given five, another two, and the other individual was given one. They were all expected to use what they had been blessed with. When he came to his servants to settle the accounts only two had used the money given to gain more. The one talent man had hid what had been given him and had gained nothing. The Lord called him a wicked and lazy servant. This man was not prepared. Are you prepared? If you are not using your God given abilities to serve Him you are unprepared.
Be adequately prepared. Each of the ten virgins had made some preparations. They all went out to meet the bride groom; they all took their lamps; they all had oil in their lamps. Yet the five virgins that were said to be foolish had taken no extra oil. I know a good number of people that have made some preparations for the coming of the Lord. They have obeyed the gospel, attend some of the worship services of the church, read their Bible occasionally, etc. There is one thing they are faithful in, their unfaithfulness. The Lord expects us to be faithful in serving Him. Toward the end of Paul’s first epistle to the Corinthians, he said, “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord” (1 Corinthians 15:58). Jesus, in writing to the church at Ephesus, said, “Be faithful until death, and I will give you the crown of life” (Revelation 2:10). Are you sufficiently prepared?
We never know when the Lord will return. This was the message that Jesus wanted His disciples to understand. “Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming” (v. 13). Not only can the Lord return at any time, death can knock at our door as well. It matters not how old or young one is; the grim reaper shows no partiality. We are made keenly aware of this when we read the obituary in the paper. Some die at a very old age and yet others are taken in the prime of life. This is why it is so important that we make adequate preparation; we never know when He will return or when death will call.
Are you prepared for the coming of our Lord Jesus Christ? Are you adequately prepared? The apostle Peter said, “But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up” (2 Peter 3:10). Listen to Paul’s warning, “and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes, in that Day, to be glorified in His saints and to be admired among all those who believe, because our testimony among you was believed” (2 Thessalonians 1:7-10).
By Jimmy Mickells
College football season has just ended, professional football season is almost over, and basketball season is under way. As I have watched several games, of both football and basketball, I have been made keenly aware of the fact that it not always how good you start the game but how you finish that often matters the most. One of the teams that I was rooting for the other day started off really well, and even led at half time. Yet they lost the game by a good number of points. Starting good is important, but finishing is very significant as well.
I believe this to be true in our spiritual relationship with God. Some, after obeying the gospel, are extremely faithful it seems. Yet when difficulties arise, which they will, they drift away from the Lord and become unfaithful. They had a good beginning, but they did not finish what they had started. Jesus spoke about this problem in Luke 8:13, in the parable of the Sower. “But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a while and in time of temptation fall away.” That which caused their departure was not the temptation; it was the lack of spiritual growth on their part.
Growing in the grace and knowledge of our Lord is vital to the relationship that we have with Him. One of the problems addressed by the writer of the book of Hebrews is their failure to become mature in Christ. He said, “For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:12-14). Oh that we all had that incredibly intense desire for the “pure milk of the word, that you may grow thereby” (1 Peter 2:2). Instead of running the risk of not finishing our race, by our failure to grow, our maturity can help insure that we finish our earthly pilgrimage faithful to the Lord.
Some times the team leading at half time, may think they have the game won, lose their focus in the second half and also the game. This happens far too often to the people of God. Instead of setting their “mind on things above” (Colossians 3:2), they are consumed with the things of the world (1 John 2:15-17). Look once again at the words of Jesus, “Now the ones that fell among thorns are those who, when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity” (Luke 8:14). It is not that the cares, riches, and pleasures of life are sinful things within themselves; they become sinful when we put them ahead of serving God. We must have our priorities in order (Matthew 6:33). If not, our finish will not be successful.
When Paul wrote the young evangelist Timothy, he said, “For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing” (2 Timothy 4:6-8). A good start is important, but the way that we finish life’s race is vital! If your life ended today, could it be said of you that I have finished the race, I have keep the faith, and now there is that victor’s crown awaiting me? Obey the gospel, grow, keep your priorities right, and press on to the finish line and by the grace of Almighty God eternal life is awaiting.
By Jimmy R. Mickells
“Now He was teaching in one of the synagogues on the Sabbath. And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up. But when Jesus saw her, He called her to Him and said to her, “Woman, you are loosed from your infirmity.” And He laid His hands on her, and immediately she was made straight, and glorified God” (Luke 13:10-13).
This woman is nameless to you and me, but one that I think we can learn some valuable lessons from. Whatever her infirmity was, it had caused her to be unable to straighten up and had afflicted her for eighteen years. Notice with me at least three things we can learn from the life of this sick woman.
Her illness did not stop her from serving God. In verse 10, the text says that Jesus was teaching in one of the synagogues on the Sabbath. This is where He met her. Though she couldn’t raise herself up, she was still present on the Sabbath in the Jewish house of worship to serve her God. Don’t you suppose she could have offered an excuse such as, “I’m just not able to get around very good, my back is hurting and so I think I’ll stay home today”? Yet, she did not do that! Do we sometimes let an ache or pain keep us from attending worship service? Would that same sickness keep us from going to work on Monday? I have seen on numerous occasions a child sick on Sunday and both parents stay home, missing both worship services on the Lord’s Day. Then on Monday, if the child is still sick, only one parent will attend to his/her needs, the other will be off to work. How devoted are we to serve our Lord? This woman did not let this illness stop her from serving the One whom she loved.
Her example of faith led to her healing. On a number of occasions in the gospels, we see people approaching our Lord, asking Him to heal them. In this instance, she did not ask to be healed, but the Lord looked and spoke to her, saying “you are loosed from your infirmity.” If we will put the Lord first, He will supply the things that we need in this life (Matthew 6:33). Not only will our needs be supplied, but often great blessings, above and beyond our necessities, flow from His bountiful hands. The greatest need for mankind is healing from sin. He is always ready and willing to cure, but we must approach Him to be forgiven. Not by grace only (Ephesians 2:8). Not by faith only (James 2:24). Not by baptism only (Acts 2:38). It is a combination of grace, faith, and obedience to the will of God that through His mercy we can be saved. If you have the kind of faith this woman had, you will obedient to your Creator, and He will heal you as well.
Once healed, she glorified God. The word glorified is defined as, “to praise, extol, magnify, celebrate” (Thayer’s Greek-English Lexicon of the New Testament, p. 157). Here was a lady who was extremely thankful to her Lord for what He had done for her. Ingratitude is a grave sin. When Jesus healed the ten lepers (Luke 17:11-19), only one returned to glorify God (vv. 15,16). He asked, “Were there not ten cleansed? But where are the nine?” (v. 17). Only the one lowly Samaritan returned to bow and give thanks to the One that made him whole. How many times have you and I been healed? Are we truly thankful to the Lord for all His blessings? Do we show it by our actions? May we never be guilty of ingratitude! Let each of us follow the example of this sick lady.
There are only three verses in the entire Bible that mention this nameless sick woman, but what a powerful example she is to all who will read this account. May we live our lives in such a way, even if others do not know our names, in crossing their paths, we can be such an example to them. You never know who is watching.
By Jimmy R. Mickells
How often do you listen to the local or national news on T.V. and hear something good reported? Not nearly as often as you hear of things which are very troubling. When we read the news paper, it is filled with stories about killings, robberies, thefts, wars, etc. I know of some who have stopped reading the paper and listening to the news for that simple reason. I’m convinced that we all like to hear of “good news” stories from time to time. Such has a tendency to lift our spirits, knowing that there are still good people in the world doing good deeds for others.
As we open our Bibles and begin to read, there are “good news” stories from beginning to end. That does not mean that within its pages there are no stories about the wickedness of men. It does reveal about man’s evil deeds, yet it also reveals that there is hope for him through a Savior. A Lord who was prophesied about in the Old Testament, came into the world to give His life as a ransom in the gospels, and who will return to take home His people from Acts to Revelation. What a “good news” story!
The word gospel is used approximately 133 times in our New Testament. It is translated most all the time from two Greek words (a noun and a verb), which are similarly defined. Thayer, in his Greek-English Lexicon of the New Testament, gives us this definition of one of these words: “to bring good news, to announce glad tidings” (p. 256). It is not “good news” to everyone, because there are some who reject its message of salvation through Christ Jesus. But to those of us who believe, it is the power of God that will deliver us from our sins, saving our souls from eternal damnation (1 Corinthians 1:18).
Most all “good news” stories affect only a few people at the most. The gospel that was brought to light by our Lord and Savior is “good news” for the entire world. He told His apostles to “Go into all the world and preach the gospel to every creature” (Mark 16:15). It didn’t matter about the color of one’s skin, the country in which they lived, whether they were rich or poor, nor if they were educated or uneducated, etc. This message was for all men and women who would listen and be obedient to its precepts. I’ve been an eyewitness to the joy on the face of an individual who has been told that the gospel is for them. No, they have not been to evil, done too many things wrong, nor come from the wrong class of people. God’s love and mercy, through His Son, extends beyond any barriers of the human mind. God’s grace can even save me!
This “good news” involves the only thing I have that is of any value, my soul. Jesus said, “For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Matthew 16:26). Because of sin, I have been separated from my God (Isaiah 59:1,2). I need the forgiveness of those sins that is offered by God through the blood of Christ (Ephesians 1:7). Christ gave Himself, not for a select few, but for the entire world (1 Timothy 2:3-6). I may not have the material wealth that some people have, their power , nor the honor bestowed upon them by other men, but I can save my soul by humbly submitting to my Maker (Hebrews 5:8,9). We must remember the lesson taught us by Job, “And he said: “Naked I came from my mother’s womb, And naked shall I return there. The Lord gave, and the Lord has taken away; Blessed be the name of the Lord” (Job 1:21). What great news, the one thing that I have of value, God said I could save with His help!
The “good news” contained in the gospel is that I have a Savior who died (in my place) to redeem me. He was crucified, not for sins He committed, but because of the iniquities of others. He was sinless. The apostle Peter said, “Who committed no sin, Nor was deceit found in His mouth”; who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed” (1 Peter 2:22-24). We are so unworthy of such love and sacrifice. Yet, God loved us so much that He gave the greatest gift that has or every will be given, His Son, to save you and me (John 3:16). What a truly, truly, “good news” story!
When you read this “good news” story, how does it touch your heart? Does it make you want to be obedient to His commands? It should. Will you believe in the One who died for you (John 8:24); will you turn from your sins in repentance (Luke 13:3,5); will you confess His name before men (Romans 10:9,10); will you be baptized in water for the remission of those sins (Acts 2:38)? Unless I’m willing to do these things, this story will not be “good news” to me. Have you obeyed and turned your back on your Savior? Repent and ask the Lord to once again have mercy on your sinful soul (Acts 8:22). The “good news” is that we all can be saved!
By Greg Gwin
How do you define a religious “denomination”? We use the term frequently, but we seldom stop to really consider what it means. Think about it this way…
1 - A denomination is something bigger than a single, local congregation. Typically, a denomination consists of many smaller local groups that are scattered over a large geographical area. Many are nation-wide, and some of the best known denominations are world-wide in scope. So, a religious denomination is an organization that is obviously larger than a local church.
2 - Now then, ask someone who is a member of a popular denomination this question: Do you think that all “Christians” are members of your particular denomination? His answer will be (with a few exceptions) “No!”. Clearly then, most denominationalists believe that their denomination is smaller than the sum of all “Christians” in the world. This “sum total of all Christians” is what we normally refer to as the “universal” church.
If these overvations are accurate, then we have a strong argument against denominationalism - BY DEFINITION! A denomination is bigger than a local church, but smaller than the universal church–and the Bible never depicts such a thing. It never describes an organizational unit of the church which is larger than a local congregation. The local church is organized with elders, deacons, and saints (Philippians 1:1). Furthermore, beyond the local congregation, it never denotes any association of Christians that is smaller than the universal church. The universal church’s only organizatioin is in the headship of Christ (Colossians 1:18). The Scriptures do not define any worldly structure for the universal church.
Therefore, we must conclude that religious denominations have no place in God’s plan.
By Jimmy R. Mickells
“And in these days prophets came from Jerusalem to Antioch. Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar. Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea. This they also did, and sent it to the elders by the hands of Barnabas and Saul” (Acts 11:27-30).
I read an article recently where a brother in Christ was trying to justify one church helping another church in the work of evangelism. He used this passage (Acts 11:27-30) in an effort to prove his point. He said, “What does this prove? It proves that the church in Antioch sent support to the churches in Judea. Does it prove just for what purpose the church needed the funds? Did they have to account for every dime of the gift and show that it was not used in any way to preach the Gospel?” He went on to say, “So what does the passage prove? Just what has already been mentioned, they helped a church in need! What did that need include? We do not know, nor do they (non-institutional churches, JRM).”
Can we not tell from these verses what the need was? Did the church in Antioch send relief to help the brethren in Judea do their work in evangelism? Notice with me some of the things that are mentioned in this verse.
Luke says that there was a prophet, named Agabus, which came from Jerusalem to Antioch. He told these brethren, by the Spirit (under the direction and guidance of the Holy Spirit), that there was going to be a great famine throughout the entire world. The word “famine” is defined as “scarcity of harvest, famine” (Thayer’s Greek-English Lexicon of the New Testament, p. 378). Bullinger says in his word study, “failure, want, esp. of food, hence, hunger, famine” (A Critical Lexicon and Concordance to the English and Greek New Testament, p. 207). It sure sounds like the church in Antioch knew exactly why they were sending these funds to the brethren in Judea, to provide the benevolent needs of the saints because of the famine that would be in the land. That’s what the text says.
Upon receiving this information from Agabus, the disciples in Judea were willing and ready to aid their brethren from Judea. In verse 29, the text says, they sent relief to those saints who would be in need when the famine struck. Mr. Thayer defines the word “relief” as “the ministration of those who render to others the offices of Christian affection especially those who succor need by either collecting or bestowing benefaction; the care of the poor, the supplying or distributing of charities; to send a thing to one for the relief of want [A. V. to send relief unto], Acts 11:29” (ibid, p.. 137 & 138).
For one to make a statement that we cannot know what the needs of the brethren were in Judea, then to imply that those needs could have been the work in preaching the gospel, is to simply misrepresent what the text says. Some will go to extremes in an effort to prove what they want to believe .and teach. The needs that these brethren would have when the famine came would be of a physical nature. Relief was sent by the hands of Barnabas and Saul, delivered to the elders, so that these needs could be provided for.
In Acts 12:25, we read, “And Barnabas and Saul returned from Jerusalem when they had fulfilled their ministry, and they also took with them John whose surname was Mark.” These men had done the work they had been selected to do in Jerusalem and now returned to Antioch. The word “ministry” that is used in this verse is the same Greek word that is translated “relief” in Acts 11:29. They had taken that which was collected by the brethren in Antioch, traveled to Jerusalem, bringing this relief to supply the needs for the saints when faced with this great famine.
It seems to me that for one to try and justify one church helping another in the work of evangelism, some other verse must be cited to prove that point. This text (Acts 11:27-30) certainly does not teach such.