How do we know the Bible is God's word, and what do we base our assumption on that the Bible is God’s only message to man. Numerous other religions have existed throughout history from various cultures, and many persist today. What gives us faith in the authenticity of the Bible as God’s true message to mankind?

A Reflection of Whom?

In many other religions, the gods of those faiths are reflections of man. Whether Egyptian, Greek, Hindu, or others, these gods contain human flaws. They engage in immoral behavior, in unsavory attitudes, in conspiracies, in murders, and in lying. You see in these a reflection of mankind in the gods as opposed to a God who wants man to reflect Him.

In Matthew 5:43-48, Jesus states that we should love our enemies so we might be more like our God. He states that there is nothing special about returning love for love, but unconditional love is divine. Colossians 3:12-13 seeks us to put on godly qualities, and he cites forgiveness as a way we should emulate god. Also, I Peter 1:13-15 calls on us to be holy as our God is holy. God is unique in that He calls upon us to reflect Him.

Evolutionary Theology

As the ancient theologies would spread to further lands, they would absorb those other gods, and their mythology would adapt to new cultures. This is never the case with God. Deuteronomy 4:39 records Moses reminding the people of Israel that there is no God but Jehovah. In Jonah 1:9, Jonah acknowledges his identity as a servant of the one true God, and Nehemiah 9:6 records praise to God as the only God who has created all and is over all. Finally, Acts 14:14-15 has Paul and Barnabas being praised as gods, but these two tell the people to turn from this and worship the living God.

At no point do we see God changing His laws to suit modern sensibilities. He does not absorb the gods of other religions. His faith remains pure and unchanging.

The Challenge of Prophecy

Several times in his book, Isaiah discusses the uselessness of false gods and idols. He describes the labor involved in taking care of such an object. In Isaiah 41:21-23, God rhetorically requests the other gods to make prophecies of what is to come, to demonstrate their power in some observable way. Chapter 44:6-7 of the same book challenges anyone else to create and fulfill prophecy, and chapter 46:9-10 reinforces this theme that God is the only one with complete knowledge of His world.

Unity in Diversity

The Bible was authored by forty different writers over a period spanning at least fifteen hundred years. The message remains the same. They do not reflect the morals and philosophies of their contemporaries. The Bible writers were not interested in seeing which way the wind was blowing. II Samuel 23:1-2 record the last words of king David claiming God’s words filled him and came from his mouth. Jeremiah 1:9 paints a picture of God putting His words into Jeremiah’s mouth, and I Thessalonians 2:13 records Paul saying he wrote as the word of God. New Testament and Old, God moves His writers to reflect Him and His will.

Conclusion

Unlike religions that originate with man, our God is not a reflection of man’s traits. His word does not reflect the philosophies or values of man. He inspired writers to deliver this message to us, to record His will, so we can follow after Him and change our lives to be what He would have us to be.

By Tim Smelser

Tags: scripturality

The Oscillations of Israel

In a way, the book of Hebrews tells the entire Bible story throughout its text. In Hebrews 3 and 4, the author records the trials God’s people put Him through, and it is amazing to us how quickly these individuals were willing to turn away from God. Stephen notes this in Acts 7:51-53 as he delivers his final testimony to the Jewish leaders, condemning them of murdering God’s messengers before they kill him in turn.

In contrast, Exodus 14:30-31 records Israel fearing and believing in the Lord after He delivers them from the Egyptian pursuers. Exodus 15, then, contains a song of praise from the people to God, calling Him their strength, promising to lift Him up on high. However, two chapters later introduces a theme that will begin reoccurring – the people lose faith when the difficulties of their journey seem to be too much. Then, in Exodus 19:5-8, the people reconfirm their faith in God, and they repeat this confirmation in chapter 24:3-8. Unfortunately, the people return to their erroneous ways in Exodus 32 when they call upon Moses to make them an idol.

God gives them His plan for the law, for the tabernacle, for the priesthood. He fills them with fear and awe, but it never takes them long to grow unimpressed. They lack abiding conviction. In Exodus 32:7, God says that the people have corrupted themselves. He wants sin removed from the camp. He does not want to be in their presence. Their actions drive a wedge between themselves and their God.

Separating Ourselves from God

Does our conduct make God desire to separate Himself from us? In Galatians 1:6, Paul states that he is astonished by Christians who have so quickly turned from the gospel of Christ. He calls them foolish in 3:1, wondering who has misled them so easily. In Exodus 32, Aaron dedicates their idol to Jehovah, and we are in danger of doing the same. We may consider ourselves dedicated to the Lord, but if we are acting contrary to His word, we are putting a wedge between ourselves and God. We can start out full of enthusiasm and devotion, but other pressures and priorities can begin to distract us, encouraging us to rely on self rather than God.

How do we avoid this? II Timothy 3:16-17 encourages us to turn to God’s word as our sole source of spiritual instruction. II Peter 1:2-3 tells us God’s word completely provides for us, and 3:16-18 calls us to continue growing in the grace and knowledge of Jesus, guarding against twisting and error. Our place is not to attempt improving on God’s word. God’s word stands the test of time, and attempting to alter calls His power and divinity into question. Ephesians 4:11-16 encourages us to use the provisions God has given us to build ourselves up in faith and love. We all have to do our part in making the body increase and grow stronger. Finally, we have to keep pressing forward. Hebrews 6:1 calls us to grow out of spiritual childhood and into maturity.

Conclusion

The children of Israel demonstrated a lack of conviction and maturity in their unwillingness to go forward. They wanted to go backwards into Egyptian bondage. Today, we have to maintain our faith. We have to grow spiritually, pressing forward to our goal lest we slip back into the slavery of sin. God has given us all we need to follow Him. Ours is but to submit to Him and follow His word.

By Tim Smelser

Tags: sin, scripturality, examples

In the first couple of verses of I Timothy 4, Paul warns the young preacher that hypocrisy and falsehood will begin to lead people away from the gospel. Keeping this in mind, Ephesians 4:11-14 speaks of the need for teachers and leaders who will help the church stand against the dangers of false teachings. He refers to the winds of doctrine tossing congregations about as boats in a storm. Spiritually, we can easily be blown off course if we are not anchored in God’s truth.

In I Timothy 4, Paul cites these false doctrine as coming from men who are crafty, cunning, who have false motives. Certainly, some teach falsely with sincerity and conviction as well, and we should work to avoid falling into falsehoods regardless of sincerity. We should be prepared to identify and be wary of potential sources for error.

Sources of Wind

People we hold in high esteem can lead us astray. We hold to our commentaries, favorite preachers, favorite teachers, and their ideas and opinions carry weight. However, none of these individuals are inspired. I might have known a preacher my whole life, but long association does not equate infallibility. I Corinthians 1:12 addresses this mindset of placing too much authority and faith in the words of an individual, and 2:5 of the same book reminds us to place our faith in God over men.

Closely related to those we hold in esteem, we can allow friends and peers to influence us overmuch. I Kings 12 records Rehoboam taking counsel with the elders who had advised Solomon as well as with his peers regarding how to win the respect and service of the people. Rehoboam prefers the unwise advice of his peers, advice that leads to the citizens rebelling against him. Also, Pilate, in Mark 15:15, takes action to pacify the crowds who appeal to his political connections. He acts against his conscience to make others happy. We might know what is right, but our friends and peers might cause us to waver.

Finally, we can cause ourselves to be tossed about. We might hold to stubbornness. We might hold to tradition. We can stand in our own way to progress. Naaman, in II Kings 5, gets in his own way when the prophet’s instructions are not what he expects. He visits Elisha to be healed, expecting a great miracle (verse 11), but is sent away to go wash himself in the Jordan River. Initially, he is resistant to follow Elisha’s instructions solely because it is not what he wants. “I think” can too often get in our way.

Anchoring Ourselves

We should expect scriptural basis for what we practice and teach. I Peter 4:11 calls us to appeal to God’s authority in our teachings and ministering. Jesus, while tempted in the wilderness, always returned to scripture when answering Satan.

Ephesians 4:13 speaks of having unity in faith, knowledge of Jesus, spiritual maturity, and a love for truth. A lack of these qualities opens us up to being tossed about by false doctrine, but each of these is correctable. In faith and in doctrine, we should be respecting God’s word, and holding it as our own standard – recognizing that our opinions can be wrong. We should be spending more time in God’s word, studying and continually growing in knowledge. Sometimes, we also have to accept that it’s time to grow up, growing in our conduct, in our involvement, in our commitment. John 17:17 records Jesus asking God to sanctify His followers in God’s truth, and Psalm 119 focuses in the importance of God’s law, and verse 105 refers to that law as a light to guide our steps.

Troubling influences can come from without and within. As we seek to grow spiritually and recognize from where storms can come, we can grow up into Christians anchored in truth, able to withstand the influences of false doctrine.

By Tim Smelser

Tags: doctrine, growth, scripturality

In Florida, there used to be a Billboard on U.S. 119 with a picture of the Mona Lisa and the logo, “Remarkable Reproductions.” It was an ad for an art studio that specialized in creating low-cost facsimiles of famous pieces of artwork. You could have something that was close to the original, but was close. You had to settle for poorer quality, value, and workmanship, but it served as a passable substitute for the original.

As Christians, we comprise our Lord’s kingdom, and Matthew 16, beginning in verse 13, we read of Jesus asking his apostles what others and themselves think of Him and His identity. When Peter confirms Christ’s deity, Jesus reinforces his statement and speaks of the building of His church or assembly. They would be a people called out of the world to assemble before Jesus.

Seeking the Original

When we consider the numerous groups claiming to follow Christ with all of the inconsistencies and contradictions, it is easy to see how people can become disenchanted with the idea of organized religion. In this, what should we be looking for – the original or remarkable reproductions?

We cannot walk into a reproduction shop and expect to find something of the same worth, workmanship, and quality of the original. In Matthew 16, Jesus identifies the church possessively, and Acts 20:28 describes it as purchased by Jesus’ blood. Christ knew the cost he would pay for His church, and it is beyond any value we can place upon it.

I Corinthians 3:10 records Paul warning us to be careful how we build upon the foundation of Christ. He speaks to the workmanship of our ministry. When it comes to the church, the only foundation it can have is Jesus Christ. If any man is at the center of a congregation, it will falter. In I Corinthians 1:10, Paul appeals to Christ’s authority in asking the members of that church to avoid divisions among them based on individuals they identified with. Galatians 1:6-10 warns us that anything not from Christ is not truly the gospel.

Returning to Matthew 16, Jesus speaks to the quality of His church in verse 18. He states that no power – physical or spiritual – that will destroy His kingdom. The writers of the New Testament call it an eternal kingdom. In Matthew 7:20-23, Jesus speaks to the quality of fruits brought forth by those who claim to be spiritual, and, in this, He speaks of some who are close but still do not accurately follow the pattern He set forth.

Conclusion

When it comes to originals in the art world, there is only one, and the same is true of the Lord’s church. If we are doing things outside Christ’s authority, whether in practice, organization, or beliefs, then we are no more than a lesser-quality reproduction. Ephesians 1:22-23 speaks to Christ’s headship over the church, and that church is described as His body. We have one head and one body. Ephesians 4:4-6 reinforces this concept of inner unity. Christ did not establish and die for a divided and scattered body. They were united in cause and faith. They wore His name in unity – more than a label or a tag.

If something is not from Christ, it is from man, and it is not of the original. It is a forgery where our ideas and values are substituted for God’s. It may not always be the convenient or easy thing to do, but we should be settling for nothing less than the original. This is not a label of elitism or self-righteousness. Rather, striving to follow the original pattern should inspire an attitude of humility, laying aside our own pride to do things God’s way rather than our own way.

By Tim Smelser

Tags: scripturality, kingdom, apostasy

The subject of work is brought up more than six hundred times in the Bible. God views work as an honorable and desirable thing, and in I Corinthians 15 (while Paul is dealing with some resurrection doctrine issues), he concludes in verse 58 that we should always abound in the work of the Lord. Paul discusses the Lord’s work at least four times in Titus, and in Matthew 5:16, Jesus encourages us to let our light shine in the works we do, glorifying the Father.

A Scriptural Work

The term “glory” carries with it an ideas of being magnified, being honored and revered. Any of our efforts must be in harmony with God’s truth if they are to truly honor Him according to Colossians 3:17. Also, in John 4:34, Jesus claims that His mission is to do God’s will, and Matthew 7:21 warns that honoring God on any terms but His is vanity. This is applicable both in public service and in private.

A Motivated Work

In our work, we should consider the motivations that drive us, and gratitude toward God should be central to the motivations we care. Gratitude brings about humility, and, in I Corinthians 15:9-10, Paul expresses his humility and gratitude in light of his calling and God’s grace – driving him to greater direction and resolve. TIme and again in his writing, Paul expresses gratitude for God’s role in his life, and that thankfulness is a definitive motivator in Paul’s life.

Faith and trust should also be primary motivators. In II Timothy 1:12, Paul expresses great faith and trust in His God, and Galatians 2:20 expresses the faith by which Paul lives. Paul does not go through the motions here. He knows his labor is not in vain, and he presses on faithfully due to his trust in God.

A sincere desire to bring others to Christ should also drive our actions. I Corinthians 9:19-22 records Paul writing that he will try by all means to save those he can, and II Timothy 2:10 continues this theme. Romans 9:1-5 contains a heartfelt expression of Paul’s deep desire to save others – expressing a willingness to give up his own soul if it could save everyone else.

We must finally be able to see the unseen. II Corinthians 4:8-9, Paul lists many of the terrible things that have happened to him, but they have not brought him to give up. II Corinthians 4:16-5:1 reveals that he can endure these things through those eternal things that he cannot see now. If we can only consider this world, we will be unable to make choices that align with God. We have to be able to see beyond this temporary world.

An Abundant Work

I Corinthians 15:58 describes the congregation’s work as abounding, and the Greek word here carries an idea of being above and beyond expectations. It is used in Matthew 5:20 where Jesus encourages His listeners to exceed in righteousness beyond the Pharisees. Our efforts should go above and beyond others. Also, the word occurs in Luke 15, during the parable of the wasteful child, and in verse 17, the son reflects upon the rations his father’s servants have – enough and to spare. They have above and beyond what they need, and our work should be enough and to spare for God. We should not be trying to meet a minimum requirement. Finally, it is in Mark 15:14 where the people cry our exceedingly to crucify Christ. It is more than they had done before.

Returning to I Corinthians 15:58, we cannot rest on past successes. We have to make a sincere effort to continually improve, going beyond what we feel is expected of us. We should always be working to accomplish more for our Creator.

Conclusion

Our work must be zealously engaged in, scriptural, and motivated properly to truly glorify God. In John 9:4, as His disciples are discussing an academic issue, Christ admonishes them to work while there is still time. We don’t know when our night will come, but we do know that God expects us to do what we can while we have time and opportunity to do so.

By Tim Smelser

Tags: scripturality, worship, paul

Sometimes we wonder if there is a double-standard with God based on a couple of passages. One is I Corinthians 5:9-13 as Paul deals within tolerated sin within a congregation. One part of the argument makes it sound like it is okay for some of the world to live one way while Christians are held to a different standard. The other is Romans 2:13-15 where Paul speaks of those who are a law unto themselves, not knowing the gospel of God.

A Law Unto Themselves

We have a tendency to think of God’s word as two parts – the old and the new. This is reinforced by Hebrews 8, where the author speaks of a first and second covenant. The first covenant was specifically between God and Israel based on the obedience of Abraham (see Galatians 3:16), and it was delivered at Sinai after the escape from Egypt. The Old Testament then primarily focuses on that relationship between God and Israel, but Christ came for all nations.

In Hebrews 1:1, we are told that God once spoke to His creation in a variety of ways, and this is evidenced in passages like Genesis 4:3-4, Genesis 5:24, Genesis 6:8-9, Genesis 11:5, and many more, even carrying into the books of history and prophecy. We cannot know how God dealt with every godly individual, but He made Himself known to those who would follow Him, so how does this fit with the passage in Romans 2:13-15?

Romans 1:18-24 describes how much of the Gentile world had originally rejected God despite their opportunity to know Him, and Romans 2:11 reinforces the concept that God does not demonstrate favoritism. Verses 13-15 then refer to a general sense of morality contained within all mankind. Cornelius of Acts 10 is a good example of this. To be a law unto themselves is not citing a self-creation of standards as much as it is naturally following God’s code of morality without being consciously aware of that adherence.

Our Application

In Romans 2:2, we are reminded that God’s judgment is true and just. If I know what God expects of me, then I have the responsibility to follow it. In this context, God has the same expectations for everyone – whether they choose to follow Him or not. How does the reconcile with I Corinthians 5:9-13? Paul is simply reminding us not to be harshly judgmental with those outside the church who may be unaware of God’s expectations, but we should, in fact, be concerned with sin within our walls.

God cares for His entire creation. Remember Rahab, the Canaanite prostitute; Ruth the Moabite idol worshipper; the Assyrians in Jonah; Nebuchadnezzar in Daniel; and many more examples. John 3:16 reminds us that Christ came for all men, and we should have the same concern. Galatians 3:23-29 makes it clear that God sees no racial or gender-based boundaries, and John 14:6 records Jesus stating that all can come to the Father through Him. God’s way is open to all. There is no double standard for Christians and non-Christians. He is no respecter of persons, and He wishes all to repent and follow Him.

By Tim Smelser

Tags: controversy, scripturality, judgment

The Metropolitan Community Church has sponsored several billboards that encourage the view that the Bible condones some homosexual behavior and that various Biblical character were, in fact, homosexuals. The Metropolitan Community Church is not radical by any means in Christian terms – they hold fast to many Bible fundamentals and even speak out against certain homosexual acts. However, they do pose the question over whether or not two members of the same sex can live in a relationship blessed by God.

Examining the Evidence

Jesus affirms a gay couple in Matthew 8:5-13. The argument is that the centurion and his servant are a gay couple based on some of the Greek words used here. When he appeals to Jesus, he uses a word that can mean servant, boy, or child – and the context may implicate a gay relationship based on other references in classic Greek literature. In scripture, though, this is not how the word is traditionally used. See Matthew 12:18, Luke 1:54, Luke 1:69, and Acts 4:25. In all of these, the same Greek word is used and translated as servant, and no physically intimate relationship is implied in any of these. These servants are dear to – but not lover to – the Master. It is consistent to scripture to interpret the centurion and the servant in this way.

Ruth loved Naomi as Adam loved Eve in Ruth 1:14. Here, the cleaving is referred back to Genesis where a man is to leave father and mother to cleave to his wife. The question is, did Ruth cleave to Naomi as Adam to Eve? Psalm 102:5, II Kings 3:3, Deuteronomy 28:21, and many other passages use this exact word in a way that no sexual union is implied. Ruth chooses to not forsake Naomi and demonstrates a strong commitment. However, no intimacy is inherently implicit in the word used.

Jesus claims some are born gay in Matthew 19:10-12. Here, some of Jesus’ audience is bemoaning the commitment involved in marriage, and, in this context, Jesus speaks of people who have been born or have chosen to become eunuchs. The claim is that eunuchs were historically gay, but Jesus is talking about marriage and celibacy in these verses – not sexual preference. Some may find it preferable to avoid marriage if the commitment is to difficult, and the alternative is celibacy. No hint of sexual preference is brought into the context here, and there is no basis on the claim that Jesus is claiming people can be born gay. This same reasoning falters in Acts 8:38-39 where it would be argued that the church accepted gay individuals in membership.

David loved Jonathan more than women in II Samuel 1:26. David does, in fact, profess a love for Jonathan in this verse. Proverbs 17:17 says that a friend loves at all times. Proverbs 18:24 speaks of a friend that is closer than a brother. These relationships of empathy and friendship may be irreplaceable by a member of the opposite sex. Yes, David and Jonathan shared a closeness that David had never shared with a female companion. However, no sexuality or physical intimacy is inferred here. It has to be read into the context.

Conclusion

Other problems crop up in justifying homosexual behavior through these verses. None of these examples picture individuals in monogamous, committed relationships. For example, David and Jonathan both had wives and children. Ruth would marry Boaz. The centurion could have been a pedophile based on possible translations of the word used for servant there. Matthew 19:12 cannot cover homosexual women.

Finally, it is cited that there are very few passages condemning homosexuality – only six or seven at the most. Because of the lack of emphasis, it must not be important to God. However, likewise, murder is only expressly condemned seven times in the Bible as well. In the beginning, God made us male and female, His design is for man and woman to live in a faithful and committed heterosexual relationship. If we are claiming to live by the Bible, we should not use it to justify something that is not there.

By Tim Smelser

Tags: scripturality, controversy, doctrine

God’s people have always wrested with understanding whether or not a doctrine or a practice is from God. However, God has not left His people without solution. In the Old Testament, in Deuteronomy 18:20-22, God basically says that the prophets were to be tested in their words. If their prediction comes to pass, they are from God. However, their would be some times when prophecies would extend past normal lifetimes. In Jeremiah 28 and Amos 7 offers a litmus test: fulfillment, relevance, and agreement with the rest of God’s word.

“Testing Spirits”

Modern individuals continue to try to reinvent Jesus and His word, and we. Historically, there has been controversy over the identity of Christ and His teachings. I John 4:1 instructs us not believe everything we hear, but test them out instead to determine the validity of the message. Like the individuals of the Old Testament, we can look at a few key points to help determine the scriptural authenticity of a teaching.

• Specialized terminology and unique definitions.
  
  
• Beware of human reasoning.
  
  
• Consistency with the rest of God’s word.

These points can abuse scriptures to make them say something that is not there, and it can be easy to follow these paths (especially the second). However, it is very important to respect the scriptures and retain the meanings the authors originally intended if we believe what the Bible has to say about itself.

In II Timothy 3:16, Paul affirms the inspiration of the scriptures. These words did not happen by chance or coincidence. They were not formed in the wisdom of man. They are whole and complete, furnishing us with all we need for godly living. I Peter 1:16-21 reaffirms that the words of scriptures came from God rather than man, and Hebrews 1:1-2 turns to Jesus for authority.

Mark 12:36 records Jesus claiming David spoke by the Holy Spirit. John 14:26 promises the influence of the Spirit on the apostles, and Jesus prays about the apostles’ reception of His words in John 17:8. I Peter 1:12 and Galatians 1:12 again claim divine intervention in the authorship of the scriptures. I Corinthians 2:10-11, Hebrews 4:12, and Matthew 4:4, all claim God’s influence while II Peter 1:3 portrays these scriptures as all-sufficient.

Conclusion

If we claim to follow the Bible, then we must accept the origin it claims. Adhering to these words, we then have a foundation upon which to determine the scriptural accuracy of the talking points, doctrines, and debates we may encounter.

By Tim Smelser

Tags: doctrine, scripturality, study

What do you know about your faith? In a recent book called Religious Literacy, author Stephen Prothero critiques the general theological ignorance of the United States – usually credited as the most religious nation in the world. Some statistics cited point to fewer than half of American adults know that Genesis is the first book of the Bible. Half can only name one of the four gospels, and more than 10% believe Noah's wife was Joan of Arc.

There is a difference between faith, and blind faith. If you are reading this portion of my site, I assume you are a Christian. If so, why? What do you base your faith on?

Back in Deuteronomy 6:6-8, Moses tells the people of Israel:

And these words, which I command thee this day, shall be upon thy heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes.

In II Timothy 2:15, Paul writes:

Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth.

Also, II Timothy 3:16-17:

Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness that the man of God may be complete, furnished completely unto every good work.

A Christian's faith is to be one based on knowledge of the scriptures – and not merely our favorite few passages. We should be reading our Bibles and studying what is taught there. Some passages are tough. Others might actually challenge our beliefs – calling for deeper study or for a change in ourselves. We were not left the Bible so we could ignore it (earning it the label: the best selling book in the world that is the least read.)

If you were asked about your faith, would you be able to answer based on knowledge of the Bible. From the sounds of Prothero's work, most of us could not. Biblical ignorance is easily remedied. We just have to set aside the time to study.

By Robert Smelser

For more on the book Religious Literacy:
• Newsweek: Are Americans Ignorant About Religion?
• PBS: Religion and Ethics Newsweekly: Religious Literacy
• USA Today: Americans Get an "F" in Religion
• Washington Post: Blind Faith

(I'm happy to say that I got 14/15 correct on the Newsweek quiz. One of the questions on Mormonism threw me...)

Tags: my thoughts, scripturality, study

Recently, a small set of billboards have cropped up around the country claiming the Bible accepts homosexuality as a lifestyle. Three verses are cited – II Samuel 1:26, Acts 8:26-40, and Matthew 8:5-13. Unfortunately, none of these passages back up the claim.

II Samuel 1:26:

I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.

This is the most convincing of the examples because of the lack of nuances in the English language when it comes to "love." The Hebrew word here is 'ohab, which carries with it an idea of affection or deep friendship. It does not necessitate a sexual relationship. David's use of the kindred term 'ach or "brother" here reinforces a family-like relationship rather than a sexual one, and this brotherly relationship is, to David, deeper than any lovers he has taken to this point.

Acts 8:26-40

... And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship ...

The argument here is that a eunuch is likely gay.

This just doesn't line up with the standard definition of "eunuch."

eunuch |ˈyoōnək| |ˌjunək| |ˌjuːnək|
noun
a man who has been castrated, esp. (in the past) one employed to guard the women's living areas at an oriental court.

Matthew 8:5-13

... And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, saying, "Lord, my servant lieth at home sick of the palsy, grievously tormented."
And Jesus saith unto him, "I will come and heal him ..."

Was this servant really the centurion's gay lover? The Greek word for servant here is ophelimos, meaning one who is helpful or profitable. This is obviously an employee/employer relationship and nothing else. He must have been a good servant, but nothing else is implied here.

The Harmony of Scriptures

I Corinthians 14:33:

For God is not the author of confusion, but of peace, as in all churches of the saints.

This quote specifically refers to a confusing and contradictory atmosphere in worship, but I think it speaks to a broader truth. There is no duplicity in God. His will is consistent, so if we're going to justify homosexuality through David (accepting that he was a man "after God's own heart" in Acts 13:21-23), we have to reconcile this with Leviticus 20:13:

If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.

(Please note the distinction that God calls out the action. He does not call the person an abomination. There is a difference.)

When it comes to the New Testament, remember I Corinthians 6:9-11:

Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

Even if the eunuch or the centurion were gay before accepting Christ, Paul makes it pretty clear in this passage that such lifestyles are left behind afterwards. We were these things until we were washed, sanctified, and justified.

Conclusion

We are not to judge others unfairly (Mathew 7:1-2). We are treat all people with kindness and respect (Galatians 6:9-10), and Jesus always began teaching people where they were developmentally. However, respect for an individual does not necessarily mean approval of all his or her choices. The Bible's message is one of love and peace, but we cannot haphazardly lift scripture out of context for personal justification – whether we are trying to justify doing what we want, hating who we choose, or loving in ways God has not ordained.

By Robert Smelser

Tags: my thoughts, scripturality, controversy

Beginning in Ephesians 5, we’re going to look at our song service and the use of instrumental music in our worship to God. In Ephesians 5:19, Paul instructs the congregation to speak to one another, singing and making melody in the heart. Also, in Colossians 3:16, our song service is described as a time when teaching and admonishing is taking place.
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Parallels With Psalms

While these verses are similar, Paul uses deliberate wording that is similar to the Psalms when songs of praise are described therein. Psalm 33:2, for example, states to sing praises unto Him with a harp. Psalm 144:9, Psalm 98:5, and Psalm 146:7 are additional passages using similar wording. In all of these, there is a function, a means, and an object.
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Back in Ephesians 5:19, there is a function: singing; and object: the Lord; and a means: with the heart. This is also true of Colossians 3:16, and these passages illustrate a difference between the Old and New Testaments.
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Spiritual Versus Physical

Hebrews 9:9-11 and Hebrews 8:5 emphasize the reliance of the Old Testament on things made by hands. It was a shadow of things to come, and this can be seen in those Psalms’ reliance on man-made instruments. Passages like Colossians 2:14, Hebrews 10:9, and Galatians 3:24-25 help us understand that the Old Testament is no longer over us. Likewise, the ways and means of worship in the Old Testament have passed away.
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In John 4:19-23, a Samaritan woman questions Jesus regarding worship, and Jesus de-emphasizes the physical and emphasizes the spiritual in His response. See also Hebrews 12:18-22, Hebrews 13:15, I Peter 2:5, and Romans 2:28-29. All these emphasize spiritual concepts over material concepts, and the Hebrews 13 reading describes what comes from our mouths as a form of sacrifice.
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Conclusion

We should no more want to use instrumental music than we should want to sacrifice bulls and goats. As with sacrifice, instrumental worship is tied to the Old Testament. Ephesians 5:19 and Colossians 3:16 expressly command us to sing to God with our hearts – not with anything else. There are no examples, commands, or implications of using instruments to worship God anywhere in the New Testament.
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Nadab and Abihu, in Leviticus, did not respect worshipping God in the way He commanded, and He eliminated them as a result. Even early church influences (whether we agree with all there doctrines or not) such as John Calvin, John Wesley, and Martin Luther disapproved of instrumental music in worship. New Testament Christianity has a model to follow, and our worship is to be centered on what pleases God rather than what pleases us. Are we singing praises to God from the heart, or are we – with or without instruments – putting on a performance? If our focus is on God more than selves, then we can more easily lay aside personal preferences when it comes to worshipping Him.

By Tim Smelser

Tags: controversy, worship, scripturality

Twice, in Matthew 9 & 12, Jesus specifically instructs the scribes and Pharisees to understand what it means to understand God’s desire for mercy over sacrifice. In this lesson, we are going to look at the Pharisees and see where we can identify ourselves with them – both good points and trouble areas.

In Matthew 9:9-13, Matthew quotes Hosea in telling the Pharisees to seek mercy more than their acts in context of them criticizing His eating with sinners. Again, in Matthew 12:1-7, Jesus references this passages, reproving the Pharisees for not learning what they should have.

What Happened to the Pharisees?

We think of Pharisee as a hypocrite, but this was not the intention. The roots go back to the second century BC, resisting the Hellenizing of Judaism. They were “the pious ones.” They wished to restore the old ways, and they resisted modernization of Jehovah-worship.

They deplored hypocrisy and pride and emphasized love and humility. They emphasized bringing all areas of life into subjection of God’s law, and they respected God’s word entirely. These individuals were sincere and well intentioned. Can we honestly say we wouldn’t agree with these ideals?

However, oral tradition and commentary (Mishnah and Talmud) eventually became every bit as important as the law itself. For example, carrying tools of one’s trade on the Sabbath became as wrong as doing labor. They forgot the line between the wisdom of men and the wisdom of God, defending traditions as God’s word – a mistake we can also be guilty of.

In Matthew 23, Jesus speaks of the scribes and the Pharisees. He praises their teachings, but he condemns their works. He accuses them of being what they fear most – hypocrites. He also reproves their reliance on tradition and interpretations that hedged and possibly circumvented the law. In Matthew 23:23, Jesus accuses them of being overly focused on works while neglecting the essence of the law.

What happened to the Pharisees? They became so obsessed with doctrinal purity that they became their own standard of righteousness. They were a law unto themselves.

Conclusion

We want to subject ourselves to God’s law and respect that law. We want to promote humility and respect love as the fulfillment of God’s law. However, we must be careful of becoming like Pharisees in that we build a hedge around God’s word. We should not want others to tell us where to draw the line, becoming mindless followers of legalism rather than studying to develop a personal faith.

Worshipping and living scripturally is essential. While we respect God’s word and we speak where God has spoken, remaining silent where He is silent, we cannot let our sincerity lead us to become unmerciful, self-righteous, and unloving.

By Tim Smelser

Tags: examples, love, attitude, scripturality

Is the Restoration Movement over? Is it completed, or is it a dynamic process that has to continue? Restoration – separate from the historical movement – as an ideal has to continue, and it is beneficial to look back at that time period to help us see how we should pursue this ideal.

To restore New Testament Christianity and emulate what we see in the scriptures is an ongoing effort that every congregation and every generation is responsible for – not looking to what other churches are doing but looking to what Christians of the first century were doing.

Rethinking the Universal Church

Often we think that the universal church is made up of various scriptural congregations, but this reasoning is faulty. Instead, we should look at the universal church as made up of individuals. Churches do not make up God’s kingdom. Individual people do.

When we think of things at a brotherhood-wide level, we may be promoting a sectarian mindset that is not found in the Bible. By and large, matters of faith were dealt with congregation by congregation rather than by the brotherhood at large.

“Of the Group” or “Of Christ?”

What Are We Looking For? We might look for a congregation where we prioritize programs and compatibility with the individuals. What does this group have to offer? What are we searching for – an attractive group? John 14:5-6 and John 17:17 reinforce the importance of searching for truth, and Christ is the source of that truth. If we are of Christ, we will look for truth.

What Are We Converting To? Are we trying to convert people to our congregation or to Christ? “You should join our church.” However, in I Corinthians 2:1-2 and II Corinthians 4:4-5, Paul emphasizes Christ over self. Do we preach Christ or do we promote church of Christ? There is a difference.

What Do We Take Pride In? Do we appeal to how we are growing, what we are doing, who identifies with us? Do we appeal for people to look at our group when we study with them? In other words, do we take pride in our church? In Philippians 3, Paul writes about a group he had confidence in while he was a member – the Pharisees. However, Paul disposes of that group mentality, and his confidence shifted from accomplishments to Christ alone. Ephesians 3:11-12 and I Corinthians 3:3-4 both emphasize assurance in Christ.

Where Do We Get Authority? Do we draw authority from synods, boards, and executives? Do we find ourselves saying, “My church believes/practices…?” We appeal to “the church’s” stand on issues, but Matthew 28:18 makes our source of authority clear. Matthew 16:19 & 18:18 limits what is taught to what is bound and loosed in Heaven.

What Is Our Loyalty Based On? If trouble comes along, and the well-being of the group falters, we may leave that church. How often have we asked someone fallen away to return to “the church” rather than to Christ. Galatians 3:27 says we are baptized into Christ. We belong to Christ – not to a specific church or creed.

Conclusion

John 8:31 begins an illustration of people who were lost in the group mentality. They didn’t need Christ – they had their congregation. This idea is also found in Matthew 3:8-9. Yes, being part of a faithful congregation is important, but our faith is not based on the church – it is based on Christ – and, to be saved, we can’t be of the group. We have to be of Christ – Matthew 16:27.

By Tim Smelser

Tags: identity, conversion, scripturality

Jesus makes statements that we might consider to me “mission statements” throughout His ministry, and one of those in in Matthew 5:17 – to fulfill the law and accomplish all it is meant to do. This heeding to the law and prophets is repeated in Matthew 7:12, and these two statements bookend the main body of Jesus’ sermon on the mountain.

What Does Jesus Mean By This Statement?

What does Jesus mean when He says He comes to fulfill the law in Matthew 5:17? To answer this we are going to look at what Jesus is saying and defining some terms He uses.
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“The Law & the Prophets.” In Matthew 7:12, Jesus uses this term to refer to the whole of what we would consider the Old Testament. John 1:43-45 uses this term in a similar manner. Also, Romans 3:21 and Matthew 22:36-40 use this term as referring to the whole of the Old Testament.
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“Abolish” or “Destroy.” Jesus is not coming to make the Old Testament irrelevant. Instead, He has come to amplify the Law. He is here to fulfill it.
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“Fulfill.” He is here to complete and to validate the Old Testament. He is fulfilling the prophecies of the Messiah recorded in the prophets’ writings’. Jesus is the answer and the focal point of what the Law and Prophets anticipate. In other words, the Old Testament serves a prophetic function, pointing to a Messiah that would be fulfilled in Jesus’ life and sacrifice.

Jesus’ existence would do away with the requirements and stipulation of the Old Testament in His death on the cross (Matthew 5:18), but He was not an invalidation of all that had built up to this point. Instead, He was the culmination – the fulfillment – of God’s plan.

What Does This Mean to Us?

Salvation is the ultimate accomplishment, but this is such a huge plan that it is impossible to sum up in that succinct statement. Where man failed God under the Old Law, Christ succeeds. Not only did He succeed in upholding that law, but He nailed that law to the cross, giving us a path where we can succeed through Him.

By Tim Smelser

Tags: scripturality, salvation, prophecy, jesus

Can you imagine seeing someone you know do the incredible things that Jesus did during His ministry? Can you imagine seeing this friend put to death only to rise up again in three days? Can you imagine seeing this friend lift off the ground and ascend into the clouds? This is what the apostles witnesses, and these events came with the promise that Jesus would return.

This return of our Savior is promised in Acts 1:9-11. His return is assured in Revelation 1:7, and Hebrews 9:27-28 tells of a return that would be filled with salvation for those who wait for Him.

The Second Coming

His Coming is Certain. (Jude v. 14; Matthew 16:27; John 14:1-4; Acts 1:9-11; II Thessalonians 1:7-10; James 5:7) If we know He is coming, then we should be eager to fulfill His commandments.

The Second Coming is Also Called: The Day of Wrath, Revelation, Judgment (Romans 2:5; Revelation 6:17); The Day of Jesus Christ (I Corinthians 1:8; I Thessalonians 5:2); The Day of Redemption (Ephesians 4:30); The Day of God (II Peter 3:11-12); A Great Day (Jude v. 6).

His Coming Has Purpose. He will raise the dead (John 5:28-29); He will judge all mankind (Matthew 25:31-33; Jude v. 14-15); The physical world will be destroyed (II Peter 3:10); All of our works will be accounted for (II Corinthians 5:10).

The Manner of His Coming. When Jesus comes, His return will be unannounced. He will personally return in power the same way He departed this world, and all will be aware of that return. (Matthew 25:30; Matthew 24:30; Acts 1:11; I Thessalonians 4:16; John 5:28; Revelation 1:7)

The Timing. When Christ comes again, we will not have any forewarnings of the specific date and time. He will come as “a thief in the night.” (II Peter 3:10; Revelation 6:15; Matthew 24:44) Jesus will come when God is ready for Him to come.

Conclusion

Matthew 25:12 begins the story of the wise and foolish virgins. Some were able to enter with the bride and groom; others were left out in the cold. We will be known or unknown by Jesus depending on our preparation for that return. Luke 13:22-30 again reinforces the fact that some will enter into eternity with Jesus while others are left out.

In Revelation 6:15-17, even the greatest leaders try to hide from judgment, for there are none who can stand up against God. However, we can look forward to that return (II Timothy 4:6-8; Revelation 22:20) if we live as servants to Jesus, doing all in the name of the Lord. Heaven will be made up of sinners – sinners who have been forgiven.

By Tim Smelser

Tags: judgment, scripturality, resurrection

In these chapters, we sometimes tend to pass over some of these passages and note that some of these verses do not apply to us anymore. We’ve gone over I Corinthians 12-14, looking at what we can learn from these chapters, and, in this lesson, we are going to look at the nature of spiritual gifts, look at their purpose, and examine what the “partial” and the “perfect” are from this passage.

The Nature of Gifts

In I Corinthians 12:8, many of the spiritual gifts are specifically named (in context of 12:1). These are grace gifts, bestowed by the Spirit.

• Romans 12:6-8 - Paul emphasizes the role grace plays in the bestowment of these gifts.
• I Peter 4:7-10 - Again, Peter brings God’s grace into the gifts.

The argument is made that, since the enumerated grace gifts from Romans and I Peter, are still done today, those of I Corinthians must be also. However, in context, the gifts of Romans and I Peter are not miraculous gifts while the gifts of I Corinthians are. These are not parallel passages, and comparing these gifts is comparing apples to oranges. Specifically, in I Corinthians 13, Paul names miraculous knowledge, prophecy, and tongues, as those passing away.

Clarifying “Tongues”

What are “tongues?” In the charismatic moment today, many would say speaking in tongues is speaking in a language that is purely spiritual and foreign to any mortal. What we see in the Bible, though, is that the tongues of the New Testament are in fact human languages that the speaker had no prior knowledge of.

Acts 2:4-8 - The apostles are gifted hear with the ability to speak in the languages of their listeners, and this amazes the hearers. John 18:20, Matthew 12:46, Matthew 10:19-20 - all of these occasions use the same “speak” as in Acts 2:7 when the apostles “speak” in tongues. It is just the use of language to communicate. Acts 2:4-6, 11 - Luke uses the Greek for language and dialect interchangeably through this chapter. Much of the vocabulary describing the tongues of Acts 2 is also used in I Corinthians 13.

Acts 10:46-48 - If these “tongues” are ecstatic, how would have Peter’s companions known those in Cornelius’ household were magnifying God. Also, in I Corinthians 14:21, Paul quotes Isaiah 28, saying that “strange tongues” will be used to communicate, and “strange” is used like the “strange woman” of Proverbs – one that is foreign or unknown.

Interpreting means to translate from one language to another. It is taking a meaning one understands and providing meaning to another. Interpreting is not giving meaning to that which is meaningless. For example John 1:42, Hebrews 7:2 - In both of these examples names are being interpreted based on the language their names were in.

What is the Perfect?

The partial are those miraculous spiritual gifts whose time is limited. In I Corinthians 13:10, Paul references the coming of the perfect as that which would cause these to pass away. Many interpret this as being Jesus.

• II Timothy 3:16-17, I Corinthians 13:9-10 - perfect = complete, entire, or whole.
• Some think it is the maturation of the church, the Second Coming, or the completion of God’s revelation.

Through I Corinthians 13, Paul has two main points: love never fails, but miraculous gifts will. Why? Gifts only provide a partial picture, and a point of completion is coming. He uses a maturation process as an illustration of this concept. His second illustration is the use of a dim mirror to try to see something clearly.

What was becoming clearer and helping the first-century Christians mature? It is reasonable to conclude that he is speaking of the revelation of God’s word. In Romans 16:25-26, I Corinthians 2:7, Ephesians 1:9, Ephesians 3:3, and many others passages speak of a mystery that is being revealed. Now take II Peter 3:15-16. Peter references a collection of Paul’s epistles as well as other scriptures. The revelation was already in the process of being compiled and completed.

Returning to I Corinthians 13, Paul uses “in part” at least three times. The gospel was being revealed in pieces. Once the message was fully revealed, the fragmented manner of instruction would no longer be needed. Everything Christians would need would be recorded in whole, no longer a dark mystery but a clear image of that which makes us complete.

Conclusion

II Peter 1:3-4 - All things that we need for spiritual growth is given. We have no need for these spiritual gifts to confirm or add to our faith. The blessing of being Christians today is the fact that we have a complete word to study from and that our knowledge can be complete should we put forth the diligence to learn and apply that word.

By Tim Smelser

Tags: corinth series, miracles, scripturality, controversy

When studying the Bible, often the question comes up, “Why must I be baptized?” God knows our hearts; He knows if we truly believe or not, so why must one go through the process of baptism?

Reasons for Baptism

Because It Is Commanded. In Matthew 28:18-19, the apostles are commanded to make disciples by baptizing people who believe. If one is to follow Christ, baptism is a commanded step to conform with. This is emphasized in Mark 16:15-16 as well. Here belief and baptism are tied together.

Acts 2 marks the beginning of Christ’s church, and the people wonder what they should do to make their lives right in verse 37. Under direction of the Holy Spirit, Peter commands repentance and baptism in verse 38.

Saul of Tarsus and Cornelius both had amazing experiences. Saul saw a vision of Jesus; he fasted and prayed for three days, but Ananias said he needed to be baptized. Cornelius was told Peter would bring him words “by which he would be saved.” Peter tells him to be baptized in Acts 10.

Because of What It Symbolizes. In Colossians 2:11-12, Paul explains that baptism symbolizes a circumcision of the heart and a burial with Christ. Romans 6 also parallels baptism with Christ’s death and resurrection. Our baptism crucifies our sin, and we are raised as a new spiritual person (John 3:3-5; Titus 3:4-5). Baptism is a connection with the central theme of Christ’s death, burial, and resurrection.

Because of What It Does. Acts 2:38 explains that baptism provides forgiveness for sins. Paul, in Acts 22:16, says it washes away sins. Galatians 3:25-27 points out that it puts us in Christ, and God adds us to His church through baptism (Acts 2:46-47). Finally, I Peter 3:20-22 provides a parallel between the waters of baptism saving us and the waters of the Flood saving Noah’s family.

Conclusion

Baptism serves a role in God’s plan, and it is a role we must appreciate. Baptism is a command of our Lord; it connects us with Christ’s death, burial, and resurrection as we are born anew, and baptism washes away our sins, allowing us to be added the Lord’s body.

By Tim Smelser

Tags: baptism, scripturality, salvation

The first century church gives a pattern that we should follow as New Testament Christians. Acts 2:42 points out the basic outline for our worship services and what the source of that pattern is – teachings of the apostles. This pattern was consistently held to by these Christians, and it is a pattern we should hold to today.

The Importance of Doctrine

God places an emphasis on following His statues. We have to be rooted in the truth of His word if we are to be an effective people, pleasing in His sight. II Timothy 3:14-15 refers to the church as the “pillar” of the truth. If we are not teaching each other sound doctrine from God’s word, we will be unable to fulfill this function because the truth will not be with us.

Revelation 3:11-13. There are individuals who can be pillars in and of themselves. In Galatians 2:9, Paul names individuals who he feels are these type of pillars. This strength can only come from studying and dwelling on God’s word.

I Kings 6:10-16. When Solomon builds the temple of God, he is reminded that the building is not enough to establish God’s presence. It is also necessary for Solomon and his people to walk according to God’s word.

Isaiah 5:11-12. Isaiah criticizes the people of his time for the fact that they esteem pleasurable activities above knowledge of God’s word. In Isaiah 33:6, the prophet calls wisdom “stability” and respect for God “a treasure.”

Hosea 4:1-6. Again, it is another Old Testament example where lack of knowledge of God’s word is directly correlated with the people going into captivity. Hosea 5:1 directs this judgment against those who should have known better and should have been directing the people in God’s word. Malachi 2:8 reiterates this same message even after the captivity is over.

If sound teaching is removed from the church, then we will become as displeasing to God as His people had been in the Old Testament verses we have looked at.

Conclusion

In almost every New Testament epistle, it it reiterated again and again how important it is to keep and teach God’s word. It is not to be changed or distorted based on arbitrary rules or opinions. His word is absolute and certain, and it is His people’s charge to preserve it and make sure others learn of it. II Timothy 4 tells us we are to always be prepared and willing to share that word, even when it is not popular.

Psalm 19:7-14. God’s law is perfect, and we should respect it as such. Our wisdom cannot compare to God’s. and we have to trust in His word to make us complete servants.

By Tim Smelser

Tags: scripturality, doctrine

Many products today are geared toward the “extreme” generation. It carries a particular approach to life, but, in religion, we don’t necessarily want to be extremists. This lesson will focus on three points on which the Bible seems to expect us to be extremists on despite the atmosphere of the religious world.

Three Extreme Areas

The Identity of Christ. We want to water down Christ’s identity today. Perhaps He was a good man or a well-received prophet. However, Jesus did not leave room to doubt who He claimed He was. Therefore, we are forced to either take His claims and demands at face value, or we must reject them completely. There is no middle ground.

• Luke 4:17-21. Jesus is teaching in His home town here, and Jesus makes a bold statement regarding His identity based on a passage from Isaiah. Many doubted this, and some were even reproachful. He was driven out of town, some wanting to stone Him for apparent blasphemy – He claimed to be the Messiah.
  
  
• John 8:58. Jesus describes Himself as “I AM.” This parallel between Himself and the God of Moses would not have been lost on His audience.
  
  
• John 6:35; John 10:11; John 10:30; John 11:21; John 14:6; Matthew 19:16-22 “I and the Father are one.” He also claims that none can know the Father but through Him. He demands self sacrifice, denying self for Jesus’ sake.
  
  
• Matthew 16:24-25. Taking up one’s cross is a death sentence. Jesus demands that people must be willing to put their own lives behind them if they are to follow Him. These demands are not those of a “good man” or a “good prophet.”

What We Accept from the Bible. How seriously do we take this book we claim to adhere to? Some will say only select phrases are inspired. Others will only accept what is agreeable. However, as we explore God’s word, there is no room to alter or omit the words contained in it.

• II John 9. John says that neglecting the teachings of these words removes one from God. There is no picking and choosing. You either have the word and God, or you don’t and are separated from God.
  
  
• John 12:48-49. It is written that these words will judge humanity one day. There is no indication that we will be judged by only what we want to be judged by.
  
  
• Acts 2:4/John 14:26; II Timothy 3:16. What the apostles taught is not merely what they thought. The Spirit of God is responsible for what we have, and if it is God’s, we have no room to question it.
  
  
• Galatians 1:6-12. Again, Paul points out that he has taught only what came from God, and he instructs us to reject anything that contradicts or demeans the message he delivered. If we can’t accept what Paul has said here, we should reject the entire product.

Our Christian Life. We don’t want to be perceived as a “radical” or as a “zealot.” There is no such thing, though, as a part-time Christian. like the name we are given at birth, being a Christian is a part of my identity no matter where I am or when it is. This life is all or nothing.

• Matthew 12:30. Jesus says you are either for Him or against Him. This is a comprehensive statement. if we are not working for Christ entirely, we are automatically working against Him. This attitude does not allow straddling the fence.
  
  
• Matthew 6:24. We cannot recognize both God and self as masters. When I am serving self, I am serving Satan and rejecting God.
  
  
• Matthew 19:22. The rich young ruler went away sad because he was more interested in serving himself that he was in sacrificing for the sake of God.
  
  
• Acts 5:1-11. Ananias and Sapphira were not wrong in keeping back part of their money. Where they went wrong was in their hearts. They were “playing church.” They were going through the motions, but they were skewing it to serve their own purposes, and God struck them dead as a result. We cannot “play church” in our lives.

Conclusion

In an attempt to avoid labels or seem unusual to others around us, we sometimes fall short of being the Christian we should be. There is no room in God’s word for compromise, and the result should be is that our faith and our life should be uncompromisingly in line with the will of our Father.

By Tim Smelser

Tags: faith, jesus, scripturality