Love of the Church motivated by the Assurance of salvation

Love of the Church motivated by the Assurance of salvation

1 John 4:11-14

Introduction

An elderly man said to H.A. Ironside, “I will not go on unless I know I’m saved, or else know it’s hopeless to seek to be sure of it. I want a definite witness, something I can’t be mistaken about!” Ironside replied, “Suppose you had a vision of an angel who told you your sins were forgiven. Would that be enough to rest on?” “Yes, I think it would. An angel should be right.” Ironside continued, “But suppose on your deathbed Satan came and said, ’I was that angel, transformed to deceive you.’ What would you say?” The man was speechless. Ironside then told him that God has given us something more dependable than the voice of an angel. He has given His Son, who died for our sins, and He has testified in His own Word that if we trust Him all our sins are gone. Ironside read I John 5:13, “You may know that you have eternal life.” Then he said, “Is that not enough to rest on? It is a letter from heaven expressly to you.” God’s Spirit used that to bring assurance to the man’s heart. (H. A. Ironside).

 

1. The Exhortation to Love (vv. 11)

“Beloved” – mentioned another time.

“Beloved, if God so loved us, we also ought to love one another.”

The expression “God so loved us” – either refer to:

1. The manner of God’s love to the reader – He loved the readers in this way, that is, in a gracious and sacrificial way.
2. The extent of God’s love – He loved them to the extent that He sent His unique Son to save them.

The Latter is preferred, though it is difficult to distinguish between the two in this context.

In either case, John is using God’s love for the readers as an example and incentive for his readers to love one another.

Matt 22:37-39 “And He said to him, “ ‘YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND.’ “This is the great and foremost commandment. “The second is like it, ‘YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.’”

Burdick explains:

The fact of God’s matchless love lays upon us a continuing obligation (Greek present tense) to be loving one another. Not only is it true that we have received the nature of God by reason of our new birth and thus we should love, but we have the example of His love teaching us and persuading us to love each other.

Those who are children of God they ought to have mercy as God have mercy on us.

Luke 6:36 “Be merciful, just as your Father is merciful.”

We must live a holy life as He is holy

1 Peter 1:15-16 “   but like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, “YOU SHALL BE HOLY, FOR I AM HOLY.”

We must love one another as God loved us.

 

II. The Motivation to Love (vv. 12-14)

In these verses John is drawing a connection between loving other believers and the assurance of salvation as an incentive for his readers to heed his exhortation.

 

1. The first motivation is that God is seen through our love to one another (v.12)

“No one has seen God at any time; if we love one another, God abides in us, and His love is perfected in us.”

In this verse John is answering an implied question, how is God seen in this world?

- Since God is pure spirit and absolutely holy, no man has ever seen God at any time.

- Yet, this does not mean that God cannot be seen.

- John’s point is that God can and should be seen in the love that those who are born of Him show toward one another.

- Those who continue (present tense) to show love toward one another demonstrate that God abides in them, that is, they demonstrate that they have been born of God and that they enjoy a saving relationship with God.

- Furthermore, by loving other believers, God’s love that has been sown in us is perfected in the sense that it is reaching its intended goal.

John 13:35 “By this all men will know that you are My disciples, if you have love for one another.”

We have to show the world God by our love to each other when:

1. We meet together (Heb 10:24-25; Acts 2:42)
2. We practice Baptism and communion (Acts 2:41; 1 Cor 11)
3. We witness to the world together (Matt 5:13-16)
4. we are united (Eph 4:1-6)
5. We are welcoming (Col 3:9-11; James 2:1-7)

 

2.  The second motivation is the witness of the Holy Spirit (v. 13)

The Subjective element of assurance is the internal witness of the Spirit

“By this we know that we abide in Him and He in us, because He has given us of His Spirit.”

The readers can know, that is, they can have confidence that they abide in the Father and Father in them because of the presence of God’s Spirit in their lives.

The connection between this verse and the preceding one is clearly implied. As the believers love one another, God’s Spirit gives them assurance that they are the children of God and have eternal life.

Romans 8:16 “The Spirit Himself testifies with our spirit that we are children of God.”

Galatians 4:5-7 “so that He might redeem those who were under the Law, that we might receive the adoption as sons. Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, “Abba! Father!” Therefore you are no longer a slave, but a son; and if a son, then an heir through God.”

Ephesians 1:13-14 “In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise, 14who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.”

 

1. The third motivation is the witness of the apostolic preaching of the gospel (v. 14)

The Objective element of assurance is the witness of the apostolic preaching of the gospel (v. 14)

“We have seen and testify that the Father has sent the Son to be the Savior of the world.”

“We have seen and testify” – (cf. 1 John 1:1-3) The use of the pronoun “We” is referring to the apostles and eye witnesses.

“that the Father has  sent the Son to be the Savior of the world” – John introduces another criterion for confirmation of the believers’ union with God: adherence to the apostolic message. They bear “witness” to the Father’s saving activity in the Son.

This fact that God promised us salvation and eternal life motivate us to love one another.

1 Tim 1:15 “It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all.”

2 Pet 3:13 “But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells.”

 

Love toward One Another Motivated by God’s Love

Love toward One Another Motivated by God’s Love

1 John 4:7-10

Introduction:

This is the third and final time John appeals to the subject of brotherly love.  He first mentioned it in 2:7–11, where it is given as an indicator of one who is walking in the light. The second occurrence comes in 3:11–18 (or even 3:10–24) and is mentioned as evidence that one is a child of God.

 

1. The Command to Love (v. 7a)

“Beloved” a new term John calls the believers. Here they are beloved by God, has a new stand before God.

“Let us love one another” – occurs three times in this passage. Here in v. 7 it is an exhortation; in v. 11 it is a statement of duty, and in v. 12 it is a hypothesis.

John 15:12, 17  “This is My commandment, that you love one another, just as I have loved you…“This I command you, that you love one another.”

1 Peter 1:11 “Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart.”

1 Peter 2:17 “Honor all people, love the brotherhood, fear God, honor the king.”

 

1. The Source of Love (vv. 7b-8)

v. 7b “for love is from God” The basis for this love is God and his love; in fact, it is because (hoti) love is from God. Love flows from or out of (ek) God and has God as its spring or source.

“and everyone who loves is born of  God and knows God.” Not only is this true of God, but all who love have been born (gegennētai) of God.

Rom 5:5 “and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.”

- John now turns from the positive expression of truth to its negative expression. He adds emphasis to the point in v. 7 by now stating the converse.

v. 8 “The One who does not love does not know God” Negatively the one who does not love is not born of God and has no relationship with him.

“for God is love” – The nature of God is love. Akin is his commentary says, “Because his very nature is love, mercy and goodness flow from God like a beautiful river, as sunlight radiates from the sun. Love, real love (cf. 1 Cor 13), has its ultimate source and origin in God. It is not an abstract concept but concrete action, as John will now explain.”

 

1. III.                The Nature of Love (vv. 9-10)

 

1. A.      The Love of God is Tangible (v. 9) something we can touch, benefit from

v. 9 “By this the love of God was manifested in us,” – manifested is in the aorist tense which is a past tense. God manifested his love in us in a certain point in history.

“that God has sent His only begotten Son into the world” –  The perfect tense, has sent, points to the abiding results of the sending.

“has sent” apostéllō is to send forth on a certain mission such as to preach (Mark 3:14; Luke 9:2); speak (Luke 1:19); bless (Acts 3:26); rule, redeem, propitiate (Acts 7:35; 1 John 4:10); save (1 John 4:14). The expression that Jesus was sent by God (John 3:34) denotes the mission which He had to fulfill and the authority which backed Him. The importance of this mission is denoted by the fact that God sent His own Son.

“so that we might live through Him” – to have eternal life with Christ and through Christ.

1 Thess 5:10 “who died for us, so that whether we are awake or asleep, we will live together with Him.”

2 Cor 13:4 “For indeed He was crucified because of weakness, yet He lives because of the power of God. For we also are weak in Him, yet we will live with Him because of the power of God directed toward you.”

Gal 4:4-5 “But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, so that He might redeem those who were under the Law, that we might receive the adoption as sons.”

John 3:16 ““For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”

 

1. B.      The Love of God is sacrificial (v. 10)

v. 10 “In this is love, not that we loved God, but that He loved us” – God is always taking the initiative to love first not us. This verse implies that man has not love of and in himself of God. God has to initiate this love.

“and sent His Son to be the propitiation for our sins.” – In this verse the purpose in sending the Son is not the incarnation but the atonement—God sent his Son to die. Our act was to sin. God’s was to love and send.

Rom 5:8 “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.”

1 John 3:16 “We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren.”

Related articles

• Do you love God? How do you know? (wordsofgrace.wordpress.com)

 

An Action Plan: Becoming an Evangelistic Church

Timothy K. Jones once said, “Sometimes telling a story has as much effect on the teller as it does the listeners. Martin Buber, the Jewish philosopher, recalls: ‘My grandfather was lame. Once they asked him to tell a story about his teacher, and he related how his master used to hop and dance while he prayed. My grandfather rose as he spoke and was so swept away by his story that he himself began to hop and dance to show how the master had done. From that our he was cured of his lameness.’ When we tell the story of our Master, we too experience His power.”  When proclaiming the good news (the gospel) to others the believer experience God’s power working within him giving him joy and fulfillment.

The New Testament uses two words to describe evangelism. The first word is euangelizo which means “to bring a message, announce good news.” Paul said in 1 Thessalonians 3:6 “But now that Timothy has come to us from you, and has brought us good news of your faith and love,…” In Acts 5:40-42 after the apostles were put in prison they were beaten and then released. They rejoiced that they had been considered worthy to suffer shame for the sake of Christ’s name. “And every day, in the temple and from house to house, they kept right on teaching and preaching (lit. Evangelize) Jesus as the Christ.”

The second word describes the person who evangelize “evangelist (euangelistes)” it occur three times in the New Testament. Even though Philip was originally chosen in the early church to minister to widows (Acts 6), he eventually becomes an “evangelist” (Acts 21:8). In 8:4-25, he evangelizes Samaria after the persecution on the church in Jerusalem. And in 8:26-40, he leads the Ethiopian eunuch to salvation in Christ and baptizes him. Paul commissions Timothy with doing “the work of an evangelist” (2 Tim 4:5). In Paul’s listing of the various ministry gifts in the church, one of them is the gift of “evangelist” (Eph 4:11). While all believers are called upon to share their faith and in that sense “evangelize,” there is a gift of special empowerment whereby God blesses their evangelistic work with the fruit of conversions.

Thus evangelism is the proclamation of the message of the gospel about the death and resurrection of the Lord Jesus Christ. Thus repentance and believing in the message of the gospel will grant us forgiveness of sin and thus receiving eternal life.

This essay will be covering five ways in developing an action plan to become a more evangelistic church. First, evangelism involves developing the burden for the lost in the heart of the believers. Second, it involves proclaiming the good news. Third, it involves a clear presentation of the gospel. Fourth, it involves a response to the proclamation of the gospel. Fifth, it involves a delight in seeing people come to Christ.

Compassion for the Lost

Evangelism involves developing a burden in the believer’s hearts for the lost people. The congregation must have a great desire to see people saved; compassion for the lost in this world.

There are many thought patterns can destroy the congregation hunger for evangelism. One is isolation from unbelievers. Believers tend to separate themselves from unbelievers. Believers can’t find an unbeliever for the same reason a criminal can’t find a police officer, because they are not looking for one. A second pattern is insulation; believers also tend to be in a contact with other believers only. Being in a believing context is more comforting for one becoming a child of God. Third pattern is insensitivity, lacking love for unbelievers. Indifference is a fourth one, not caring about Christ’s command. Unconcern about the many direct command’s of Christ and the apostles in the New Testament. Ingratitude fifth, being ungrateful for salvation. Believers Lose of joy in the Christian life. Ignorance, being unaware of Christ’s commands; evangelism is accidental or at best unintentional.[1]

The question that needs to be asked is: How to overcome these and other patterns to put the people in action for evangelism?

First of all, offer the biblical mandate to the congregation. Convince the congregation of the biblical commands (Matt 28:19-20; Mark 16:15-16, 19-20; Luke 24:46-49; John 17:18; Acts 1:8). The reference in the gospel of Mark 16 is excellent example notes for example the Lord command in verses 15-16 he said, “Go into all the world and preach the gospel to all creation. He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned.” This command was followed with a practical outreach ministry from the disciples, notes in verses 19-20 “So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God and they went out and preached everywhere, while the Lord worked with them, and confirmed the word by the signs that followed.” Likewise, the early church took Christ’s command very seriously and they evangelize all Jerusalem (Acts 2:38-41, 47; 4:31; 5:20, 42; 8:4-5, 26-40; and Paul’s missionary journeys Acts 13-28). In addition, every member of the early church was involved in evangelism (Acts 8:4-8), not only the apostles (Peter, John, James, etc) or people who were gifted in evangelism (such as Peter, Philip, Paul, Barnabas, etc) were evangelizing. Notes what Acts 8:4 says, “Therefore, those who had been scattered went about preaching the word.” This is just one instance of many were we see every member of the early church had this compassion and enthusiasm about evangelism. Furthermore, the early church even thought of the need of sending missions to the unevangelized areas of their time (Acts 13:1-3). Beside, evangelism was the only means that the early church would grow with (Acts 2:37-38, cf.41; 4:4, 31, cf. 32; 5:42; cf. 6:1; etc).

Secondly, the congregation has to realize that they are either in love with Christ and longing to tell others of Him, or we are ashamed of Him. C.H. Spurgeon once said to his church, “Every Christian is either a missionary or an impostor.”

Thirdly, the congregation has to realize that unsaved people are going to hell. Paul says in Romans 1:18 “For the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in righteousness.” After listing all the evil acts and desires people do Paul says in Colossians 3:6 “For it is because of these things that the wrath of God will come upon the sons of disobedience.” Spurgeon encouraged his church once said, “If sinners be damned, let them have to jump over our bodies, if they go to hell let it be with our arms around their legs. Let no one go there unwarned.”

Fourth, make the congregation energized to evangelism through persistent, specific prayer. Encourage the congregation to pray for specific unbelievers. Pray for God to draw them to salvation which is a work God desires to do (John 6:44; 2 Pet 3:8-9). Let the congregation know that this is a command and a work that the Holy Spirit desires to do in and through people (Romans 10:13-15, 17). The congregation has to think about their personal responsibility (1 Cor 15:3; 1 Pet 2:9). Moreover, witnessing brings joy to God and to the person who is witnessing (Luke 10:17-20). Pray for God to open doors for witnessing (Rom 10:1). Pray for God to grant us the courage and patience (Eph 6:9-10). Pray for God to give us the right words to say (Col 4:4; John 12:49).

Let’s equip our people with this passion for evangelism and give them the outlets for obedience.

Proclaiming the Good News

Evangelism involves proclamation of the good news. As mentioned above the word translated evangelizes in the Greek means “to bring a message, announce good news.” Paul in Romans 10:13-15 remind us by saying, “For whoever will call on the name of the Lord will be saved. How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? How will they preach unless they are sent? Just as it is written, “How beautiful are the feet of those who bring good news of good things!” Carrying God’s gracious offer involves human beings whom God has brought Himself and then uses as His heralds. They share God’s message of salvation because He will save everyone who calls on His name. Paul’s then quoted from Isaiah 52:7 concerning the eagerness of the bearers of good news. Those who bear it have a “beautiful … feet,” that is, their message is welcome. Paul also said earlier in the same letter “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jews first and also to the Greek” (Rom 1:16).

The word of God is the mean that the Holy Spirit uses to convert people. Peter in 1 Peter 1:23-25 says, “For you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God. For, all flesh is like grass, and all its glory like the flower of grass. The grass withers, and the flower falls off, but the word of the Lord endures forever and this is the word which was preached to you.” Wayne Grudem commented on these verses saying,

Was the ‘imperishable seed’ the word of God (cf. Lk. 8:11)? Or did Peter mean that the ‘seed’ was the working of the Holy Spirit with and through the word of God? He says they have been born again ‘of’ (ek, ‘out of, from’) imperishable seed ‘through’ (dia, ‘through, by means of’) the living and abiding word of God. The change of prepositions may indicate a change in nuance, but the distinction is not of great significance theologically, for in any case the Holy Spirit is active in causing means God uses to awaken new life in an unbeliever (cf. Rom. 10:17; Jas. 1:18). Yet in this text there is no explicit mention of the Holy Spirit.[2]

A Clear Presentation of the Gospel

Evangelism involves a clear and understandable presentation of the gospel. If a church plan to reach its community it is better to proclaim the gospel clearly. The church has to develop a clear formula of the basic and fundamental points of the message of the gospel. When the congregation don’t have a clear idea about what they want to say their message become ambiguous and unclear to the listener. The church has to equip its people for evangelism with Christ-centered message.

A clear presentation of the gospel centers on these main points. First, the message has to declare God’s holiness (Acts 17:31; 1 Pet 1:16; Rom 6:23; Psalm 50:4). God is Holy He punishes sin. We must give people a thorough grounding in the character of God as the self-sufficient Creator as part of our basic gospel. Second, the message has to reveal man’s sinful condition (Acts 17:30; Rom 3:10-12, 23). Third, the message has to declare Christ as savior and Lord (Acts 2:38; 5:31; 17:30). Fourth, the message has to call sinners to repentance and trust in the Lord Jesus Christ (Acts 2:38; 3:9; 9:42; 10:43; 11:18; 20:21; 26:20; 2 Cor 7:10-11; 1 Thess 1:9-10).[3] However, anyone who makes the gospel sophisticated and abstract is not making a New Testament proclamation but is trusting in human understanding and his own wisdom (1 Cor 2:4-5).[4]

A Response to the Proclamation of the Gospel

Evangelism involves a response to the proclamation of the gospel. Many times witnessing fall short in the process simply because people are not asked to respond to the message. Asking people to surrender to God and His appointed Savior is one of the steps of witnessing. Unbelievers may heard the gospel news but they perhaps never been told to take a further step in believing and trusting in Christ in a personal level. Witnessing sometimes seen to be more generalized than specific. Believers may fall in arguments and debates with unbelievers, they may tell unbelievers to trust in Jesus but was not in a personal level.

Telling the unchurched about Jesus Christ, his deity, his death, his resurrection and our separation from him is not the final step. These are theological facts that describe every one of us, and require more than a mere nod of the head in response. In fact, they demand a response that involves a change of mind about how we view sin and a determination to turn to God.[5]

This point serve as a bridge to the last point which is seeing people trust in the Lord bring joy to the hearts of believers.

Delight in Seeing People Come to Christ

Evangelism involves a sincere joy and delight in seeing people come to Christ.  Because it is their burden and passion, the church rejoices as men and women come to faith in Christ. The congregation has to sense the excitement of evangelism. “Evangelism is proclaiming the good news. It is action, not just an idea, thought, prayer, something we do. This is the function the church was established to fulfill in the world. Believers were brought in to be edified, and sent out to evangelism.”[6]

Strategic Evangelistic Plans

Up to this point the paper talked about what evangelism involves. Now, here is some ways to encourage and involve the congregation in evangelism. First, enlist the evangelists. Identify, equip, enable, and mobilize evangelists in the church. Train up one man to oversee this area. Train up the evangelist (Eph 4), because with no leader, there is no ministry. Second, plan strategic outreach, not every opportunity is a good opportunity. Investigate; match giftedness with opportunities. The church is called to preach the gospel not just do social projects; the church has to make Christ clear. Third, make use of baptism services. In the New Testament baptism intended to be a public celebration. Believers use to be persecuted for doing such act (1 Pet 3:13-22). This is an opportunity for the body to be encouraged. Sinners are confronted with a changed life as an evangelistic service. Celebrate those who are making the effort, and use them to exhort the others. Fourth, interview believers, in order to, understand their fears and barriers for not witnessing. Fifth, provide resources to be used from the congregation as evangelistic tools. Provide Bibles, tapes, fundamentals of the Faith books or booklets. Sixth, establish a training ministry. A training ministry is intended to help believers memorize verses from the Bible. It also must help believers become flexible and sensitive to the needs of the moments.[7]

Conclusion

D.L. Moody made a covenant with God that he would witness for Christ to at least one person each day. One night, about ten o’clock, he realized that he had not yet witnessed; so he went out in to the street and spoke to a man standing by a lamppost, asking him, “Are you a Christian?” The man flew into a violent rage and threatened to knock Moody into the gutter. Later, that same man went to an elder in the church and complained that Moody was “doing more harm in Chicago than ten men were doing good.” The elder begged Moody to temper his zeal with knowledge. Three months later, Moody was awakened at the YMCA by a man knocking at the door. It was the man he had witnessed to. “I want to talk to you about my soul,” he said to Moody. He apologized for the way he had treated Moody and said that he had had no peace ever since that night on Lake Street when Moody witnessed to him. Moody led the man to Christ and he became a zealous worker in the Sunday school.[8]

This story is about the Billy Graham of the 19th century as once heard. It is simple yet genuine. It express who Moody had the sensitivity to this lost world, the desire to proclaim the message of the gospel, the clear and plain presentation of the gospel, and the response to the proclamation of the gospel, and lastly the delight in seeing people to come to Christ in a personal level.

Paul said one time to Timothy his son, “I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their won desires; and will turn away their ears from the truth, and will turn aside to myths. But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry.”

BIBLIOGRAPHY

Coleman, Robert E. The Master Plan of Evangelism. Grand Rapids, MI: Revell, 1993.

Grudem, Wayne. “1 Peter,” In The Tyndale New Testament Commentaries. Vol. 17. Grand Rapid, MI: William B. Eerdmans, 1988.

Metzger, Will. Tell the Truth: The Whole Gospel to the Whole person by Whole People. Revised and Expanded. Study Guide Included. 3rd Ed. Downers Grove, Illinois: IVP Books, 2002.

Mounce William D. Mounce’s Complete Expository Dictionary of Old and New Testament Words. Grand Rapids, MI: Zondervan, 2006.

Stitzinger, Jim, III. “The Way of Salvation: Man-Centered vs. God-Centered Evangelism,” Shepherd’s Conference notes 2005, Grace Community Church, Internet. 2005. Available: http://audio.gracechurch.org/sc/2005notes/StitzingerWayofSalvation.pdf. Accessed October 27, 2007.

__________. “Neighborhood Watch: Methods for Doing Ministry in Your Community,” In the Shepherd’s Conference notes 2007, Grace Community Church, Internet. 2007. Available: http://audio.gracechurch.org/sc/2007notes/Johnson,%20Neighborhood%20Watch.pdf. Accessed October 25, 2007.

Warren, Rick. The Purpose Driven Church: Growth Without compromising Your Message and Mission. Grand Rapids, MI: Zondervan, 1995.

Whitney, Donald S. Spiritual Disciplines For the Christian Life. NavPress, 1991.

Wiersbe, Warren. The Wycliffe Handbook of Preaching & Preachers, Chicago, IL: Moody Press, 1984.

Witmer, John A. “Romans.” In The Bible Knowledge Commentary: New Testament, ed. John F. Walvoord and Roy B. Zuck, 435-503. Wheaton: Victor, 1983.

Footnotes:

___________________________________________________________________

[1]Jim Stitzinger III, “Neighborhood Watch: Methods for Doing Ministry in Your Community,” In the Shepherd’s Conference notes 2007, Grace Community Church, Internet. 2007. Available:
http://audio.gracechurch.org/sc/2007notes/Johnson,%20Neighborhood%20Watch.pdf
. Accessed October 25, 2007.

[2]Wayne Grudem, “1 Peter,” In the Tyndale New Testament Commentaries, Vol. 17. (Grand Rapid, MI: William B. Eerdmans, 1988), 90-91.

[3]Paul E. Little, How to Give Away Your Faith, (Downers Grove, Illinois: IVP Books, 2006) 115-16. Paul give different kind of patterns to give away the gospel message I like this pattern however you consult Paul’s book and read the many patterns that he lists, pp.104-123.

[4]Ibid. p.105.

[5]Ibid. p.112.

[6]Stitzinger, “The Way of Salvation: Man-Centered vs. God-Centered Evangelism,” Shepherd’s Conference notes 2005, Grace Community Church, Internet. 2005. Available: http://audio.gracechurch.org/sc/2005notes/StitzingerWayofSalvation.pdf. Accessed October 27, 2007.

[7]Ibid. Stitzinger, Neighborhood Watch, pp.13-14.

[8]Warren Wiersbe, The Wycliffe Handbook of Preaching & Preachers, (Chicago, IL: Moody Press, 1984) 205.

Fuel to the Growth of the Early Church: Persecution

Introduction

Persecution is the act of rejection, hatred, and social and physical harm from people of this world to those who live and serve Christ and preach His gospel.

The Scripture is filled with passages that confirm my definition of persecution for example:

2 Timothy 3:12 “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted.”

These words are a reminder to every Christians that they will face opposition for devotion to Christ. As Christ said to His disciples in

John 15:18-20 ” 18 “If the world hates you, keep in mind that it hated me first. 19 If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. 20 Remember what I told you: ‘A servant is not greater than his master.’ If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also.”

Acts 14:21b-22 “Then they returned to Lystra, Iconium and Antioch, strengthening the disciples and encouraging them to remain true to the faith. “We must go through many hardships to enter the kingdom of God,” they said.”

Persecution comes in different shapes, and degrees, and they come from different people. The early church was faced with different shapes of persecution. Some times they faced individual persecution, other times they faces persecution from the Jewish nation, the Roman government, and still other times they were faced with organized persecution especially in the life of Paul.

As Hiebert says, “Persecution “may vary in degree and take different forms in different countries and in different ages, but the basic hostility of the world to the godly man remains unchanged.”

Thus persecution is part of the church throughout it’s history. In reality persecution is the church fuel. Without it the church would not probably grow as it had grown or spread.

Many of the disciples and apostles of Christ were persecuted intensely. Fox’s Book of Martyrs writes about the death of the early church disciples. For example:

• Stephen was cast out of the city and stoned to death
• James the son of Zebedee 10 years later (A.D. 44) was executed by Herod Agrippa as a favor to the Jews
• Philip was scourged, thrown into prison, and afterward crucified A.D. 54
• Matthew was slain by a sword in A.D. 60
• James the half brother of Jesus was beaten and stoned by the Jews at age ninety-four and finally had his brain dashed out with a fuller’s club
• Matthias was stoned at Jerusalem and then beheaded
• Andrew was taken and crucified on a cross, the tow ends of which were fixed transversely in the ground.
• Mark was dragged to pieces by the people of Alexandria at the great Solemnity of Serapis their idol.
• Peter was crucified with his head downward, at his own request
• Paul was arrested by Nero and beheaded
• Jude was crucified A.D. 72
• Bartholomew was at length cruelly beaten and then crucified by the impatient idolaters
• Thomas was martyred by being thrust through with a spear
• Luke was hanged on an olive tree, by the idolatrous priests of Greece
• Simon was crucified
• John was exiled to the island of Betimes

Today I want us to think of persecution from a biblical perspective giving that persecution is part of the Christian life. Thus we will be looking at seven reminders from the Scripture to help us keep a biblical perspective as we go through trials, persecution, and suffer for the name of Christ.

1. God Appoint certain people to be persecuted.

Acts 9:10-15 “For three days he was blind, and did not eat or drink anything.  10 In Damascus there was a disciple named Ananias. The Lord called to him in a vision, “Ananias!” “Yes, Lord,” he answered.  11 The Lord told him, “Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying. 12 In a vision he has seen a man named Ananias come and place his hands on him to restore his sight.” 13 “Lord,” Ananias answered, “I have heard many reports about this man and all the harm he has done to your holy people in Jerusalem. 14 And he has come here with authority from the chief priests to arrest all who call on your name.”  15 But the Lord said to Ananias, “Go! This man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel.

2. God promised to be with us.

Matthew 28:20 “…And behold, I am with you always, to the end of the age.”

3. God gives sufficient grace in the midst of persecution, trials, and suffering so that we would endure it.

2 Corinthians 12:9-10 “But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me. 10 That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.”

4. God is still Sovereign in the midst of persecution

Psalm 115:3 “Our God is in heaven; he does whatever pleases him.”

Psalm 135:6 “The LORD does whatever pleases him, in the heavens and on the earth, in the seas and all their depths.”

Psalm 47:1-4 “Clap your hands, all you nations; shout to God with cries of joy. 2 For the LORD Most High is awesome, the great King over all the earth. 3 He subdued nations under us, peoples under our feet. He chose our inheritance for us, the pride of Jacob, whom he loved.”

2 Corinthians 4:17-18 “For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. 18 So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.”

5. God will not allow anything in our lives that He knows we will not be able to endure.

1 Corinthians 10:13 ” No temptation[a] has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted[b] beyond what you can bear. But when you are tempted,[c] he will also provide a way out so that you can endure it.”

6. God will allow nothing to separate us from the love of Christ.

Romans 8:35-39 “35 Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? 36 As it is written:

“For your sake we face death all day long; we are considered as sheep to be slaughtered.” 37 No, in all these things we are more than conquerors through him who loved us. 38 For I am convinced that neither death nor life, neither angels nor demons,[b] neither the present nor the future, nor any powers, 39 neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.”

Matthew 10:28 “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.”

7. Our Savior, king, and redeemer Jesus Christ is worthy of our dedication and suffering for Him because He suffered and died for us.

Revelation 5:8-14 “8 And when he had taken it, the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of God’s people. 9 And they sang a new song, saying:

“You are worthy to take the scroll

and to open its seals,

because you were slain,

and with your blood you purchased for God

persons from every tribe and language and people and nation.

10 You have made them to be a kingdom and priests to serve our God,

and they will reign[b] on the earth.”

11 Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders. 12 In a loud voice they were saying:

“Worthy is the Lamb, who was slain,

to receive power and wealth and wisdom and strength

and honor and glory and praise!”

13 Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, saying:

“To him who sits on the throne and to the Lamb

be praise and honor and glory and power,

for ever and ever!” 14 The four living creatures said, “Amen,” and the elders fell down and worshiped.

Philippians 3:7-8  ”7 But whatever were gains to me I now consider loss for the sake of Christ. 8 What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ.”

THE CALL OF ISAIAH AND THE CALL TO EVANGELISM

Image via Wikipedia

The Hebrew name of the prophet Isaiah is יְשַׁעְיָהוּ, meaning “Yahweh is salvation.” His name tie very well with the basic theme of Isaiah’s message which is that salvation is   bestowed only by grace, by the power of God, the Redeemer, rather than by the strength of man or the good works of the flesh. The holy God will not permit unholiness in His covenant people, and will therefore deal with them in such a way as to chasten and purge them and make them fit to participate in His program of redemption.

In chapter 6 of Isaiah provides to us God’s call to the prophet to go out in behalf of God and pronounce to the nation of Israel God’s judgment in exile.

God is still calling His people to reach to the world with the message of hope and salvation. Paul in 2 Corinthians 5:20 say, “Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God.”

Several years ago, this ad appeared in an English publication for six men to go to China: Six courageous young men are needed at once to go to China for the Chinese Industrial Co-Ops which trains technicians for a democratically industrialized China. They are to take the place of George Hogg, brilliant 3l-year-old Oxford graduate, who died of tetanus in Northwest China beyond reach of medical aid. If willing to risk disease, endure discomfort, eat only Chinese food, talk Chinese, he may apply immediately at the Anglo-Chinese Development Society. Anyone not prepared to take similar risks need not apply. Over 600 young men applied! Yet a relative few responded to similar challenges from the mission fields. Are we willing to respond to God’s call for us as the prophet responded to God calling by saying, “Here am I. Send me!” (Isa 6:8).

The Prophet Isaiah

The prophet Isaiah, the son of Amoz was apparently a member of a fairly distinguished and influential family. Not only is his father’s name given, but he appears to have been on familiar terms with the royal court even in the reign of Ahaz. He must have been a well-educated student of international affairs, who spent most of his time in the city of Jerusalem, where he was in touch with the crosscurrents of national and foreign affairs.

Isaiah’s prophetic career spanned at least four decades. God commissioned him to be a prophet in 740 B.C., the year of king Uzziah‘s death (Isa. 6:1). His ministry continued through the reigns of Jotham and Ahaz and lasted well into the reign of King Hezekiah, who led Judah from 715-686 B.C. (1:1).

These times were very exciting. The mighty Assyrian Empire was expanding westward and swallowing up smaller kingdoms like Israel and Judah. By 722 B.C., the Assyrians had conquered Israel, taken its people into exile, and made its territory an Assyrian province. Judah also became an Assyrian subject. When Judah eventually rebelled, the Assyrians invaded the land (701 B.C.) and conquered the region surrounding Jerusalem. Only the Lord’s miraculous intervention, in response to King Hezekiah’s prayer, saved the city (see Isa. 36-37). Isaiah lived through all of this, prophesying these events and challenging God’s people to repent.

The Exegesis of the Text (Isaiah 6:1-10)

The reason Isaiah had his calling in chapter six maybe because Isaiah’s purpose apparently is first to present the heart of his message, and only then to relate the account to his own prophetic call. To accomplish that he write a general introduction (chapter 1) in which he show the depravity of the nation of Israel. From this he moves immediately into his message, beginning with a note of hope (2:2-4) and concluding on the same note (4:2-6). It is only after this initial proclamation that the prophet is ready to relate the call to the prophetic office, an account which reinforces what he has already proclaimed.

Isaiah vision of the Lord (1:1-4)

In the year of King Uzziah’s death (740 B.C.), Isaiah saw a vision of the real King, the Lord Almighty (6:5), enthroned in his heavenly court (6:1) and attended by beings called “seraphs” (6:1-2). These seraphs loudly proclaimed the Lord’s holiness and declared that his royal splendor fills the entire earth (v.3). Uzziah had brought many benefits to the country and had introduced an era of prosperity and peace. But now Judah was without the king.

In what sense did Isaiah saw the Lord Almighty? Since the Scripture says that no man can see God at any time (John 1:18; 1 Tim 6:16). This however was not seeing through the bodily eye, for God is invisible. There absolutely no way the physical eye can see God. At the same time, despite the fact that God is a spiritual, invisible Being, the Bible does say that men will see Him. In Matthew Jesus said, “Blessed are the pure in heart: for they shall see God” (Matt 5:8). “It is not the essence of God which Isaiah sees, for, inasmuch as God is spiritual and invisible, that essence cannot be seen by the physical eye of the creature.” On the other hand it was a true seeing; “a manifestation of the glory of God in human form, adapted to the capabilities of the finite creature, which the prophet beheld!” “There was therefore,” as Calvin puts it, “exhibited to Isaiah such a form as enabled him, according to his capacity, to perceive the inconceivable majesty of God; and thus he attributes to God a throne, a robe, and a bodily appearance.” Other commentators say that what Isaiah saw was a theophany. Thus Martin says, “Because the Apostle John wrote that Isaiah “saw Jesus’ glory” (John 12:41), Isaiah may have seen the preincarnate Christ, who because of His deity is the Lord.” Also Wolf says that, “Smoke is usually present during a theophany (Exod. 19:18).”

Isaiah saw the Lord seated upon a throne this refers to both king and judge. He is ready to exercise His authority and pronounce judgment upon the people of Israel. The Lord was seated upon a throne, high and lifted up. As judges and kings sat upon their thrones, so the Lord is sitting upon His. The long, loose, flowing robes or skirts of the robe were filling the temple, “so that there was no room left for anyone to stand.” It is a scene of magnificent majesty. The heavenly attendants are described as seraphim (lit. “Burning ones”). This is the only passage in the Old Testament in which they are mentioned. The seraphim are personal, spiritual beings, for they have faces, feet and hands, they employ human speech and understand moral concepts. Each with six wings covering their faces with two pairs and with two their feet, and with two they flew. The covering of the faces was a sign of majesty and awe before the holy Lord. The covering of the feet was maybe a sign of humility and unworthiness. And the two wings that they flew with were maybe a sign of God’s power. The threefold appearance of the word “holy” draws attention to the Lord’s holiness. In Hebrew, a word is sometimes repeated for emphasis. And thus the repetition emphasizes that the Lord is absolutely holy. God’s holiness in this context refers first and foremost to his transcendent sovereignty over the world that he rules. At the same time his holiness encompasses God’s moral authority, which derives from his royal position. There were effects of this crying. The foundations of the threshold shook. It is a scene of incomparable majesty. As Calvin comment, “for no mortal man has a voice so powerful as to be capable of making the lintels and posts shake.”

The Cleansing of Isaiah (6:5-7)

Having seen the Lord Almighty in his magnificent splendor (Psalm 24:3, 4), Isaiah cried out, “Woe is me, for I am ruined! Because I am a man of unclean lips, And I live among a people of unclean lips; for my eyes have seen the King, the Lord of hosts.” Isaiah realized his sinful nature and his unclean lips. With our lips we praise God and we also curse man (James 3:9; cf. Rom 3:13). Even though recognizing his sinfulness the seraphim do not expel Isaiah from the presence of the Lord. Rather, they give to him a symbolical assurance that his sins are forgiven. They were doing God’s command, but Isaiah does not state, nor is it particularly necessary for us to know. It seems like the flight of one of the seraphim is real; however, if the coal touched Isaiah’s lips he will be burned. Therefore I rather take this act as a symbolic act assuring Isaiah the forgiveness of his sin. Further, the cleansing and purifying work is not that of the fire, but of God alone. “There is no reason to believe,” said Calvin, “that the coal possessed any virtue, as superstitious persons imagine that in the magical arts there is some hidden power.” “God alone is the Author of Forgiveness, and the seraph is but His messenger, flying to do His commands.” Isaiah’s iniquity is taken away so that it no longer stands as an obstacle in the path of divine forgiveness.

The Commissioning of Isaiah (6:8-10)

For the first time in the vision the Lord speaks (v.8a). Up to this point He has been seated upon the throne. The Lord said, “Whom shall I send, and who will go for Us?” The Lord’s invitation was general although there was no one else except Isaiah present. However, it became specific when Isaiah was willing to except it: “Here am I. Send me!” Upon the expression of Isaiah’s willingness the Lord commissioned him to “Go,” and preach a message to the covenant community, called here “this people” (v.9), a designation that suggests a degree of alienation between God and his people (cf. 1:4). The message that Isaiah to pronounce is a message of judgment not hopes or comfort. Because of the persistence rejection of the nation of Israel to God’s messages through the prophets they will “Keep on listening, but do not perceive; keep on looking, but do not understand.’ “Render the hearts of this people insensitive, Their ears dull, And their eyes dim, Otherwise they might see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed” (vv.9-10). Should we take this commission at face value? Did the Lord really want to prevent his people from understanding, repenting, and being healed? Verse 10b is clearly sarcastic. On the surface it seems to indicate that Isaiah’s hardening ministry would prevent genuine repentance. But, as the surrounding chapters clearly reveal, the people were hardly ready or willing to repent (1:2-4; 3:8, 9). Therefore, Isaiah’s message was not needed to prevent repentance.

Conclusion

The last three verses of chapter 6 reveal the fate of the nation. Israel’s sin would bring devastation and deportation. Although this sad truth must have deeply discouraged Isaiah, the chapter ends on a note of hope: a remnant would survive the destruction. The number preserved would be less than a tenth and this group is used in a messianic sense.

The remnant may be called “holy” because the tithe was considered “holy” to the Lord. At Mount Sinai the entire nation was set apart as a “kingdom of Priests” and a “holy nation” (Exod 19:6), but only a few of their number lived in accord with that position.

What about the church today, Peter said in 1 Peter 2:9 “But you are A Chosen Race, a royal priesthood, a Holy nation, A people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light.” Are we willing to live according to our position in Christ as a holy nation, and to proclaim His good news to the whole earth? God is still calling people for ministry. The question remains: Are you willing?

BIBLIOGRAPHY

Archer, Gleason L. A Survey of Old Testament introduction. Rev. and Exp. Chicago, IL: Moody Press, 1994.

Calvin, John. “Commentary on Isaiah.” Vol. 1. Christian Classics Ethereal Library. Internet. Available: http://www.ccel.org/ccel/calvin/calcom13.xiii.i.html. Accessed in November 8, 2006.

Chisholm, Robert B. Jr. Handbook on the Prophets. Grand Rapids, MI: Baker Academic, 2002.

Grogan, Geoffrey W. “Isaiah.” The Expositor’s Bible Commentary: with the New International Version. Vol. 6. Ed. Frank E. Gaebelein. Grand Rapids, MI: Zondervan, 1986.

Martin, John A. “Isaiah.” In The Bible Knowledge Commentary: Old Testament. Ed. John F. Walvoord and Roy B. Zuck. Wheaton: Victor, 1983.

Wolf, Herbert M. Interpreting Isaiah: The Suffering and Glory of the Messiah. Grand Rapids, MI: Zondervan, 1985.

Young, Edward J. The Book of Isaiah. vol. 1, chapters 1-18. Grand Rapids, MI: Eerdmans, 1965.

Related articles

• A Survey of the Books of the Old Testament (compasschurchamman.wordpress.com)
• Isaiah teaches faith (toriackerman.wordpress.com)
• 8th century BC prophets (lildov.wordpress.com)

Free E-Books

Sovereign Grace ministry is a ministry passionate about helping the local church as they say in their words,

We are a family of churches passionate about advancing the Great Commission through church planting. In support of that mission we facilitate partnerships among pastors, operate a Pastors College, host events, and publish books, music, and other resources. 

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I pray that these books will be of great help to many.

Online Resources for Leaders to Study the Bible

The Bible

• The Authority of the Bible (Sufficiency of Scripture)

Patrick Zukeran, “Authority of the Bible,”:
http://bible.org/article/authority-bible
-

• John MacArthur, “The sufficiency of Scripture,”:
  http://www.tms.edu/tmsj/tmsj15g.pdf
  

• Greek & Hebrew Bible

Hebrew-English Bible:
http://www.mechon-mamre.org/p/pt/pt0101.htm
– This website put the Hebrew and the English side-by-side.

Hebrew Interlinear Bible:
http://www.scripture4all.org/OnlineInterlinear/Hebrew_Index.htm
– This gives you the Hebrew and the transliteration of the Hebrew and then the meaning of the word in English. It is very helpful in studying the Old Testament.

Online Greek Bible:
http://www.greekbible.com/index.php

Interlinear Bible:
http://www.biblestudytools.com/interlinear-bible/
– This also give you the definition of the words in the Greek strong lexicon.

Greek Interlinear Bible:
http://www.scripture4all.org/OnlineInterlinear/Greek_Index.htm
– This gives you the Hebrew and the transliteration of the Greek and then the meaning of the word in English. It is very helpful in studying the New Testament.

• Bible Translations (English)

Great Treasure:
http://greattreasures.org/gnt/main.do
– This is a great website for study in the New Testament. It compare Bible translations, has concordance of the word of the New Testament, and lexicon for New Testament Greek words.

• Bible Commentaries

Blue Letter Bible:
http://www.blueletterbible.org/commentaries/
– has very good commentaries for John Calvin, John Walvoord, among others.

• The History of the English Bible

Daniel Wallace, “The History of the English Bible”:
http://bible.org/series/history-english-bible
– A series of articles about the history of the English Bible by a scholar of the NT.

• Bible Introductions (New Testament and Old Testament

Daniel Wallace (Bible.org):
http://bible.org/series/new-testament-introductions-and-outlines
– Articles of the whole New Testament

Paul House, Old Testament Theology:
http://www.biblicaltraining.org/old-testament-theology/paul-house

• Bible Surveys (NT and OT)

Douglas Stuart, Old Testament Survey:
http://www.biblicaltraining.org/old-testament-survey/douglas-stuart

Robert Stein, New Testament Survey: The Gospels:
http://www.biblicaltraining.org/new-testament-survey-1/robert-stein

Robert Stein, New Testament Survey: Acts-Revelation:
http://www.biblicaltraining.org/new-testament-survey-2/robert-stein

Thomas Schreiner

New Testament Survey: Acts-Revelation:
http://www.biblicaltraining.org/new-testament-survey-acts-revelation/thomas-schreiner

• Bible Charts and Outlines

Blue Letter Bible:
http://www.blueletterbible.org/study/#charts

• Bible Dictionaries and Encyclopedia

Blue Letter Bible:
http://www.blueletterbible.org/search/Dictionary/viewEntries.cfm?Letter=a&TwoLetter=aa&DictID=4

Baker’s Evangelical Dictionary of Biblical Theology: http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/

Grammar (Greek & Hebrew)

Articles and Questions on Grammar:
http://bible.org/topics/427/Grammar
– various articles.

William Mounce, Biblical Greek,:
http://www.biblicaltraining.org/biblical-greek/william-mounce
– Lectures

_________, Greek Tools For Bible Study:
http://www.biblicaltraining.org/greek-tools-bible-study/william-mounce/foundations
– Lectures

Jim West, Elementary Greek:
http://www.theology.edu/greek01.htm
– Articles on the Grammar of the Greek New Testament from a professor of Quartz Hill school of Theology.

Theology

Theological Studies online (Seminary and Bible College equivalent): quality and conservative

• Lectures

Bruce Ware, Systematic Theology I:
http://www.biblicaltraining.org/systematic-theology-1/bruce-ware
– Professor Ware is a systematic theology professor in Southern Baptist Theological Seminary. He is 4 point Calvinist, and dispensational.

_________, Systematic Theology II:
http://www.biblicaltraining.org/systematic-theology-2/bruce-ware

The Theology Program:
http://bible.org/article/theology-program

History

• Church History

Gerald Bray, Church History I:
http://www.biblicaltraining.org/church-history-1/gerald-bray

_________, Church History II:
http://www.biblicaltraining.org/church-history-2/gerald-bray

• History of the New and the Old Testament

Maps:
http://www.israel-a-history-of.com/old-testament-map.html

• Topical Studies

Nave’s Topical Bible:
http://www.biblestudytools.com/concordances/naves-topical-bible/

Textual Criticism (NT & OT)

• New Testament

Brief History of Textual Criticism:
http://legacy.earlham.edu/~seidti/iam/interp_mss.html
– Much of what we find here on this website is gleaned from the classic text of Bruce Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration.

Manuscript Transmission:
http://legacy.earlham.edu/~seidti/iam/interp_mss.html
– The site discuss the variants in the manuscripts and the author divide variants into two broad categories intentional variants and unintentional variants.

A Table of Greek Manuscripts:
http://legacy.earlham.edu/~seidti/iam/interp_mss.html
-

Daniel Wallace, “Textual Criticism Series”:
http://bible.org/article/textual-criticism-series
– This is the study of the copies of the New Testament.

Daniel Wallace, “The Number of Textual Variants: An Evangelical Miscalculation”: 
http://bible.org/article/number-textual-variants-evangelical-miscalculation

The New Testament Manuscripts

Papyri:
http://www.skypoint.com/members/waltzmn/ManuscriptsPapyri.html

Uncials:
http://www.skypoint.com/members/waltzmn/ManuscriptsUncials.html

Minuscules

• 1-500:
  http://www.skypoint.com/members/waltzmn/Manuscripts1-500.html
  
• 501-1000:
  http://www.skypoint.com/members/waltzmn/Manuscripts501-1000.html
  
• 1001-1500:
  http://www.skypoint.com/members/waltzmn/Manuscripts1001-1500.html
  
• 1501-2000:
  http://www.skypoint.com/members/waltzmn/Manuscripts1501-2000.html
  
• 2001- and up:
  http://www.skypoint.com/members/waltzmn/Manuscripts2000plus.html
  

• Old Testament

Patrick Zukeran, “The Dead Sea Scrolls”:
http://bible.org/article/dead-sea-scrolls

Preaching (Homiletics Help)

• Hermeneutic

Daniel Wallace, “The Holy Spirit and Hermeneutic”:
http://bible.org/article/holy-spirit-and-hermeneutics
– The relationship of the HS to the science of interpretation.

Michal Patton, “Bibliology and Hermeneutic”:
http://bible.org/series/bibliology-and-hermeneutics
-Lectures on Bibliology and the history of interpretation.

Robert L. Thomas, “MODERN LINGUISTICS VERSUS TRADITIONAL HERMENEUTICS”:
http://www.tms.edu/tmsj/tmsj14b.pdf
– Professor Thomas is a professor in The Master’s Seminary.

• Preaching

Bryan Chapell, “Preaching,”:
http://www.biblicaltraining.org/preaching/bryan-chapell
– the author of Christ-Centered Preaching excellent book on preaching available online lectures for free.

David Doran, “The Essence of Expositional Preaching: Finding and Preaching the Textual Theme”:
http://www.dbts.edu/pdf/macp/2008/Doran,%20Essence%20of%20Expositional%20Preaching.pdf
– An outline of Dr. Doran from his lecture in MACP 2008. Here is the Lecture in audio:
http://dbts.edu/5-1/5-12.asp
– scroll down to MACP 2008 under David Doran choose the article in audio.

• Sermon Illustrations

Bible.org:
http://bible.org/illustrations

Ministry

• Pastors

John Piper, Pastoral Theology:
http://www.biblicaltraining.org/pastoral-theology/john-piper
– Lectures

Nine Marks Ministry: http://www.9marks.org/what-are-the-9marks/ – excellent marks of a church.

John Piper, Desiring God Articles Library:
http://www.desiringgod.org/resource-library/articles/by-topic

 

• Women in Ministry

Daniel Wallace, “Women in Minsitry”:
http://bible.org/series/women-leadership
– Two part series (Article).

John MacArthur, “1 Corinthian 14:34”:

____________, “God’s Plan for Women in the Church”:

• Biblical Counseling (Neuthetic Counseling)

CCEF:
http://www.ccef.org/topics
– This is the official site for the Christian Counseling & Educational Foundation and great authors write on different counseling topics.

Counseling Solution: http://www.rickthomas.net/distance-education/youtube/ – YouTube video clips about topics on counseling.

Articles on Biblical Counseling by desiring God ministry:
http://www.desiringgod.org/resource-library/articles/by-topic/biblical-counseling

Suffering, Trial, and Persecution:
http://bible.org/topics/410/Suffering%20/%20Trials%20/%20Persecution
– several articles written by several people.

• Christian Home

John Piper, Resources on Biblical Manhood & Womanhood (Desiring God):
http://www.desiringgod.org/resource-library/topic-index/biblical-manhood-womanhood

• Evangelism

Articles on Evangelism by desiring God ministry:
http://www.desiringgod.org/resource-library/articles/by-topic/evangelism

• Missions

David Doran lectures about the mission of the church:
http://dbts.edu/5-1/5-12.asp
– It is under MACP 2010 under David Doran name.

John Piper, Biographies:  
http://www.desiringgod.org/resource-library/biographies/by-title
– John write on the lives of many Christian leaders in the history of the Church among many of them are missionaries who went through persecution for their ministry.

BIBLICAL GIVING ACCORDING TO OLD AND NEW TESTAMENT

I. Exegetical study of the Bible on giving

A. GIVING IN THE OLD TESTAMENT

1. Tithing Prior to the Mosaic Law

a). Passages that speak on giving

Three sets of text have been adduced to acquire support for the applicability of tithing in the new covenant era, surrounding the practices of Abel (Gen 4; Heb 11:4), Abraham (Gen 13:18; cp. Gen 14:18), and Jacob (Gen 28:22). The questions that present themselves are as follows. First, do these texts demonstrate the “practice” of tithing before the giving of Law? Second, would the presence or practice of tithing prior to the giving of the Law necessitate that the practice continues? Finally, is there anything parallel to tithing that was practiced prior to the giving of the Law and that was incorporated into the Law which may serve as a point of comparison? Our contention in the present section is this: The texts that discuss tithing prior to the Mosaic Law do not portray tithing as a systematic, continual practice but as an occasional, even exceptional, form of giving.

b). Summary of tithing prior to the Mosaic Law

The evidence from the period prior to the Mosaic Law suggests that no system of tithing was in place. No command to tithe is recorded, and thus the evidence that any systematic tithing existed prior to the giving of the Law is scarce if not non-existing. What is more, all giving discussed prior to the Mosaic Law is voluntary. In fact, many passages throughout the Old Testament discuss voluntary giving. Involuntary giving existed as well, one example being a twenty percent tax in Egypt. Joseph, second only to Pharaoh, collected a twenty percent tax because of the coming drought. This tax was given to the Egyptian government. Voluntary giving “is directed toward the Lord in an attitude of love and sacrifice,” and involuntary giving “is given to the national entity for the supply of the needs of the people.”

However, since much of the argument is based upon silence, there remains the possibility that tithing did exist. This is not problematic. Another custom existed before the Law, was incorporated into the Law, but is not necessary in the new covenant: circumcision.49 There is virtually no controversy in modern-day Christianity over the necessity of circumcision; it is not a requirement for Christians. Circumcision is first recorded as a command of God for Abraham and his descendants (Gen 17:10–14). The practice was later incorporated into the Law in Lev 12:3.50. Verhoef, commenting along these lines, contends that a “pre-Mosaic custom does not, as a matter of course, transcend the Old Testament dispensation, becoming an element of the universal and timeless moral code.” Therefore, the existence of a practice prior to the giving of the Law as well as subsequent to it does not necessarily prove that it was meant to continue into the new covenant period. The assertion is inadequate that, because tithing existed prior to the giving of the Mosaic Law, it must continue to be practiced by God’s people in later periods.

2. Tithing in the Mosaic Law

a). Passages of the Bible on giving

There are three major passages related to tithing in the Mosaic Law: Lev 27:30–33; Num 18:21; and Deut 14:22–29. Each passage needs to be examined to see whether God commanded the Israelites to render one, two, three, or four tithes. The primary key to identifying how many separate tithes existed within the Mosaic Law (i.e., if there was more than one tithe) is the description of their nature and purpose in the respective passage.

b). Summary for tithing in the Mosaic Law

The investigation of references to tithes in the Pentateuch has yielded the following results. First, it appears that the annual tithe of the Israelites surpassed ten percent of their income, actually totaling more than twenty percent. The Levitical Tithe was ten percent of the Israelites’ income. The Festival Tithe was another ten percent of a person’s income (or of the remaining ninety percent after the Levitical Tithe had been paid), with both of these tithes totaling twenty (or nineteen) percent of a person’s income. Finally, the Poor Tithe averaged 3 1/3 percent every year. This adds up to a total of approximately 23 1/3 (or 22 1/3) percent of people’s overall income. Differences exist among those who have calculated the percentages.65 Regardless of the total, it should be clear that the Israelites gave more than ten percent.

3. Tithing in the Old Testament Historical and Prophetic Books

a). Passages of the Bible on giving

After the Pentateuch, tithing is mentioned in seven passages: 2 Chron 31:5–6, 12; Neh 10:38–39; 12:44–47; 13:5, 12; Amos 4:4; and Mal 3:8.

b). Summary for tithing in the Old Testament Historical and Prophetic Books

While 2 Chron 31 did not add significantly to our discussion and Amos 4 was found to anticipate the thrust of Jesus’ words in Matt 23 and Luke 18, Neh 10:32–29 raised some issues that are indicative of the problems that occur when the Mosaic Law is brought into the new covenant era without adequate consideration being given to the question of how the Law was used and what its purpose was. The discussion of Mal 3 surfaced similar problems and, at the least, demonstrated that the passage cannot legitimately be used to argue for the continuation of tithing into the new covenant. Passages that discuss tithing in the New Testament must now be examined to see if the command to tithe continues into the new covenant period.

B. GIVING IN THE NEW TESTAMENT

1. In the Gospels (Matthew 23:23; par. Luke 11:42; Luke 18:9-14)

2. In the rest of the New Testament (Hebrews 7:1-10)

C. Summary statement of the teaching of New Testament

If anyone were to prove the continuation of tithing based upon the New Testament, he must produce a passage that has as its primary purpose that goal in mind. If such a passage is produced, then Heb 7 could possibly be utilized as a secondary, supporting statement. The important point to remember is this: the author of Hebrews was arguing for Melchizedek’s superiority over the Levitical priesthood. The reference to tithing is an illustrative,[1]  secondary statement. The mere description of tithing having taken place at any time does not necessitate its continuation. Description does not equate prescription.[2]

Morris summarizes the present section well: “The author wants his readers to be in no doubt about the superiority of Christ to any other priests and sees the mysterious figure of Melchizedek as powerfully illustrating this superiority.”[3]

II. Principles of New Testament Giving

The case for tithing ultimately rests not on the exegesis of biblical passages on tithing, but on arguments from a theological system.

For this reason we conclude that New Testament believers should not be required to give ten percent or more, but not less, of their income. This does not mean that we are left with nothing. Those who do not hold to the position that tithing is obligatory for Christians have been charged with teaching that believers need not give to the church. But this charge is similar to charging Paul with encouraging believers to sin when he teaches salvation by faith through grace apart from the Law (Rom 3:23). As will be seen, the New Testament provides more than sufficient guidance for giving. In fact, it sets a considerably higher standard than merely giving ten percent of one’s income.

Thus the New Testament provide to us several principles that can help us as we think of giving (tithing, and offering).

	Priniciple	Description	Reference
1.	Systematic	Give on a regular basis, that is, weekly, bi-monthly,   monthly, etc.	1 Cor 16:1
2.	Proportional	Give as you have been prospered; according to your ability	1 Cor 16:2; 2 Cor 8:2-3
3.	Sacrificial, Generous	Give generously, even sacrificially, but not to the point   of personal affliction	2 Cor 8:2-3; Phil 4:17-18
4.	Intentional	Give deliberately in order to meet a genuine need, not out   of guilt merely to soothe a pressing request	2 Cor 8:4; Phil 4:16
5.	Motivation	Our motivation for giving should be love for others, a   desire for reciprocity, and an eye to the reward from God
	a. Love	As Jesus died for the sins of others, believers should   give of themselves out of love	2 Cor 8:9
	b. Equality	Believers are to give so that all needs are met	1 Cor 9:14-15; 2 Cor 8:12-14; cf. Gal 6:6
	c. Blessing	Give in order to receive more from God so that you can   continue to bless others generously	2 Cor 9:6
6.	Cheerful	God loves a cheerful giver	2 Cor 9:7
7.	Voluntary	Giving ought to be done out of one’s free volition	2 Cor 8:2-3, 8; 9:7; Phil 4:18

III. Giving for the ministry of the local church

A. Why Should we give?

1. Because we need to support those who preach the Word (1 Cor 9:8-14; Gal 6:6)
2. Because we need accomplish the mission of the church (Matt 28:18-20)
3. Because we need to cover the expenses of the church from:
   1. Mortgage or Rent of the building
   2. Office expenses (such as paper, stamps, utilities)
   3. Buy the curriculums for the different ministries of the church (kid’s ministry, youth’s ministry, adult Sunday school, etc.)
4. Giving for the needy like: Orphans, Widows (1 Timothy 5:3-8; James 1:27)
5. Giving for Missionaries (Phil 4:10-19)
6. Giving for traveling speakers of the gospel (3 John 5-8 especially v. 8)
7. Special offerings collections (1 Cor 16:1-4; 2 Cor 8-9) This was a special collection taken up for the poor in Jerusalem.

B. Does the Bible Teach about Percentage?

No, in the OT the Jews use to give 23% plus out of their income. That does not include the free will offerings that they give out of their own generous heart. Churches decided to start with 10% as a standard but that is not our standard. We should have this percentage as our minimum percentage of giving but we should seek to give more if we can. One practical way is to increase our giving every three months or six months. Start by 10% in the beginning and increase every couple of months as you can.

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[1]Fitzmeyer, “‘Now this Melchizedek …’ (Heb 7,1),” 318, confirms that the subject of tithing in this passage is illustrative.

[2]This is not to say that something that is merely described cannot be prescribed. However, there is not a one-to-one correlation. See Duval and Hays, Grasping God’s Word, 263–69, for some rules concerning how to discern when a description can be taken prescriptively.

[3]Ellingworth, The Epistle to the Hebrews, 65. Three phrases in Heb 7:11–19 also place doubt on the validity of continuing to practice aspects of the Mosaic Law: “a change of Law” (7:12); “a setting aside of a former commandment because of its weakness and uselessness” (7:18); “the Law made nothing perfect” (7:19). For a discussion on whether “Law” refers to a general principle or the Mosaic Law, see Morris, “Hebrews,” 64 (who favors Mosaic Law) and Ellingworth, The Epistle to the Hebrews, 363 (who prefers the specific law about tithing).

CHURCH DISCIPLINE

Since accountability within the context of loving relationships is a vital part of God’s plan for spiritual growth, members of specific local church are expected to demonstrate their love for one another through mutual exhortation and encouragement (Hebrews 3:13, Romans 15:14, Hebrews 13:17, 1 Timothy 5:19). When a member becomes aware of a sin pattern that is hindering another member’s spiritual growth and testimony for Christ, he should first examine his own heart (Matthew 7:5) and then go alone to that person seeking to restore him in a spirit of gentleness (Galatians 6:1).

If the sinning member refuses to listen to admonition and continues in his pattern of disobedience, then two or three members should meet with him in order to confront him with the need to be restored to a place of obedience (Matthew 18:16). If the sinning member still refuses to repent of his sin, then the confronting members should bring the matter to the attention of the spiritual leaders of the church. Since the senior pastor is chiefly responsible for the spiritual welfare of the church (Hebrews 13:17) and has been chosen by the congregation to provide this spiritual leadership, the matter should be brought to his attention first. The other pastors will assist the senior pastor in dealing with discipline problems. Upon the recommendation of the pastors, the situation will be brought to the attention of the church body in obedience to Matthew 18:17.

The purpose for this announcement is that the whole body will, having first examined themselves, seek to restore the unrepentant member to obedience. If the disobedient member refuses to listen to the church, then he is to be excluded from the membership by a vote of the church body. Even removal from membership is intended to bring the person once again to a place of obedience and to the full fellowship of the church. All contact by church members with the excluded person should be for the purpose of restoration (Matthew 18:17, 1 Corinthians 5:11, 2 Thessalonians 3:15).

Only matters that have followed this biblical pattern will be brought to the attention of the church family except matters of public sin that require public repentance and confession. No member may be excluded when there is genuine evidence of repentance, and no information regarding private matters will be brought to the congregation’s attention when those who are involved have shown evidence of genuine repentance (Matthew 18:15-17a).

THE IMPORTANCE OF ACTIVE MEMBERSHIP IN THE LOCAL CHURCH

The Fact that that Bible speaks about spiritual gifts collectively speaks to the important of the local church and participation in it.

I. Spiritual Gifts (Romans 12:4-6; 1 Corinthians 12-14; Ephesians 4:11-12; 1 Peter 4:10-11)

1. Spiritual gifts are gifts from God (Rom 12:6; 2 Pet 4:10)

2. Each Believer has at least one spiritual gift (1 Cor 12:4-10; Rom 12:4)

3. The first purpose of spiritual gifts are the unity of the body (1 Cor 12:12ff.; Rom 12:5)

4. The second purpose of spiritual gifts is the building up of the body (1 Cor 14:1ff.)

5. Spiritual gifts are bestowed on believers by the sovereign will of God (1 Cor 12:11)

6. Spiritual gifts are given in different measures (Rom 12:3)

7. Spiritual gifts are given for the glory of God (1 Peter 4:10, 11)

II. The Importance of Active Membership:

Our faithfulness and consistency in participating in church and worshipping God in fellowship with other believers is important—possibly more important than we fully understand. To assemble ourselves together with the Lord’s people at established meetings for worship is the most privileged experience.

1. We are to be devoted (Acts 2:42)

2. We are to stir up each other (Heb 10:23-25)

3. We are to admonition, encourage, and help each another (1 Thess 5:14)

4. We are to teach one another (Col 3:16)

5. We are to comfort each other (1 Thess 4:18)

6. We are to encourage the leaders (Heb 13:7)

J. Allen Blair tells of an elderly lady in a congregation who was so deaf that she could not hear the loudest noise. Nevertheless, she was always one of the first ones present to attend every church service. Since the pastor knew that it was completely impossible for her to hear anything that was spoken from the pulpit, one day he asked her why she came. She replied, “Even though I can’t hear anything you say in the service, I attend because I love God’s house and wish to be found walking in His paths. And the Lord gives me many good thoughts about the text of your sermon that someone always points out to me in the Bible. Another reason is that in church, I am in the very best company. I am in the presence of God and those whom He has made holy and whom He will eventually make glorious. Why shouldn’t this make me happy? It is not enough for me to worship God in my home; it is my duty and my privilege to worship Him publicly in the church services.”

The church is not optional for the faithful Christian. He will seek it out, minister in it and through it, and bring others to fuller stature in Christ as a part of it. A local church is not always perfect, but it still raises a standard for God and carries a testimony for what is right and good. It still sends forth the true Gospel. It still encourages and builds godly living. It still is the fullest expression of His body in this present age. Making a commitment to the local church is more than adding a name to a roll book. It means taking the responsibilities along with the privileges, and saying “No” to the world’s standards and “Yes” to God’s. These are good reasons to join the local church.

Related articles

• The Importance of the Local Church (compasschurchamman.wordpress.com)
• Outline of the Biblical Christian Doctrine (Pt. 2) (compasschurchamman.wordpress.com)