Does this imply that a person can be a “member of some Church” and still not
believe he is a Christian? Can he be a “member of some Church” and not truly be a Christian? I think
it does.The People Of God
“Once you were no people but now you are God’s people; once you had not received mercy but now you have received mercy” (1Pet 2:10 [RSV).
Introduction: We will address this important subject through the study of four questions. First, Who Are Christians?, second, Who Are Disciples?, third, Who Are The Brethren?, and fourth, Who Are Saints?
Part I – Who Are Christians?
I have knocked many a door inviting its occupants to a Gospel or special Bible emphasis
meeting. After a greeting and identification, the question was asked, “Are you a Christian?” In many
instances the answer was, “Well I don’t know whether I’m a Christian or not, but I’m a member of
(some Church).”
Does this imply that a person can be a “member of some Church” and still not
believe he is a Christian? Can he be a “member of some Church” and not truly be a Christian? I think
it does.
A preacher friend in Louisiana tells of putting his sermon topic on the board behind the pulpit, “CH____.” He then asked for a show of hands from the 300 member (approx) audience as to what they thought the lesson would concern. About 75% indicated it would be “CHURCH.” The rest indicated “CHRIST,” which was the planned topic. This is not surprising. The “sign of the times” today is far more discussion and emphasis upon CHURCH than about CHRIST and our relationship to HIM. Do we not understand that without Christ there would be no church?
We will limit our remarks to what the Scriptures actually say about Christians. What is a
Christian? This is a simple question, and should have a simple, understandable answer, that would
satisfy most any Bible student. Such is not the case. The inimitable Alexander Campbell’s response
to this question raised in the famous Lunenburg Letter
over a century and a half ago aroused a long
discussion by those who disagreed with him. The question would still be debated today. Why is this?
Why cannot we find a clear, understandable, irrefutable, incontrovertible answer to this question? First of all, the question is rarely ever asked in the simple context that it might be asked today. And, there is no simple definition of a “Christian” in the Scriptures! But, there is adequate Scriptural data to help us understand who is, and who is not, a saved soul, who might be called a “real” Christian.
First, the first instance of the use of Christian (in the plural in this instance) is in Act 11:26, “And the disciples were called Christians first in Antioch.”
The Scriptures do not say, “They called themselves Christians.” There is no record of a follower of Jesus taking that designation for himself or even applying it to others. Neither do we read that the inspired writers called them Christians. But we do read that “in Antioch the disciples were called Christians.” Do we speak where the Bible speaks?
Somebody, or a number of somebodies, called the disciples Christians. Who was these? Not other disciples. Not God. Evidently, the populace of Antioch did. Who were being called Christians? Disciples. That is what they were, according to Luke, disciples! But they were being called something else. Why have we settled on the name Christians and so seldom identify ourselves as disciples? We note that Luke still refers to these as disciples in verse 29, “Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea.”
Secondly, when Paul as a prisoner was brought before King Agrippa in Caesarea, and after making his case for his preaching the gospel, Agrippa makes use of the term in probably a derogatory manner, “Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian” (Acts 26:28). We note that Paul avoided use of that name in his reply and in all of his writings. In their persecution believers were being called Christians disparagingly, in the same manner in which some had been referred to as “the sect of the Nazarenes.”
Thirdly, sometime later, Peter is to urge persecuted believers to accept this supposedly derogatory name-calling unashamedly in a manner which would glorify God.
14 If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth
upon you: on their part he is evil spoken of, but on your part he is glorified. 15 But let none of you
suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters. 16 Yet
if any man suffer as a Christian,
let him not be ashamed; but let him glorify God on this behalf. 17
For the time is come that judgment must begin at the house of God: and if it first begin at us, what
shall the end be of them that obey not the gospel of God? 18 And if the righteous scarcely be saved,
where shall the ungodly and the sinner appear? 19 Wherefore let them that suffer according to the
will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. (1 Pet.
4: 14-16).
Question? What IS The Correct Name?
What is the correct name for the followers of Christ? Interest in this question became a matter of great concern during the pioneer days of early America and many competent scholars gave much attention to it.
Three names were generally considered to be Scriptural names. These were "Christian," "disciple," and "brother;" in the plural, "Christians," "disciples," or "brethren." This was not so much a name by which others might call us, but a name by which we might call ourselves. However, if we ourselves did not know by which name we ought to be called, how could we expect others to know the correct or acceptable name. We well know the problem even today that denominational Church members have in referring to us, and this is complicated by our own doubts about the matter.
The name "Christian" seemed then to be most popular, largely because of the idea that it was of divine origin and authority. Did not Paul and Barnabas name the disciples at Antioch "Christians?" Was this not according to Divine sanction? (See Is. 62:2.) Many thought so, but the truth is that there is no conclusive proof that this is so. Alexander Campbell was correct, in my judgment, that a matter so difficult of proof was probably not the name intended by the Holy Spirit. It is thought by many that this name was given at first to the early disciples apparently in reproach, and by their enemies. Peter did say in connection with the name, “If ye be reproached for the name of Christ,” and, “if any man suffer as a Christian,” which would indicate that it was indeed a name of reproach and not of respect. This seems to show that it was a part of their persecution to be called Christians, but was there any evidence that they ever adopted the title? It does not appear so.
That it is not of divine authority is argued from the following. First, the writer who states that the disciples were called Christians first at Antioch (Acts 11:26) never again uses the term Christian to refer to the disciples. This is most strange. It would certainly seem that he would have done so, but instead he continues to use the word "disciples." We recall that when the names of Sari and Abram were changed by divine authority the writer who records the circumstances does always afterwards use the new names, Sarah and Abraham. Had there been a divine warrant for the change of "disciple" to "Christian," the remarkably accurate historian, Luke, would have been guided by the same authority to be consistent. This he did not do.
Next, one of the strongest objections by some to the adoption of the name "Christian," is that it does not at all express the same idea now which it did in early days. Then it simply denoted a follower of Christ, one who acknowledged Christ as his leader, without any special reference to character. When the matter of character was considered, followers of Christ were often looked upon by Jews and Gentiles as being lawbreakers and changers of custom, and in the most severe cases, atheists and blasphemers of God and haters of mankind. Stories of such had been grossly exaggerated, of course, and was the basis for many of the false accusations against the disciples.
Today the term "Christian" is used to identify those who claim belief in Christ, but can be aligned with any one of dozens of religious institutions, whether close knit to the Christ of the Scriptures, or to one of the many variations. When the term is in reference to character, one usually will preface “Christian” with “real,” or “true.” This is to denote one who has attained to a higher moral and religious quality. It is now consider an honor to be called a “true” (or real) Christian. To present one's self as a "Christian" is to claim from others a degree of consideration and respect which they have been accustomed to pay only to character. To present another as a "Christian" is to bestow upon him the highest compliment. But, as indicated above, one can be “a member of the Church” with little or no conflict, for this is a “neutral” zone, with no particular claim to any degree of Holiness.
Part II -- Who Are Disciples?
The word "disciple" is rarely used today, although it would seem to have suffered less change by far than the word Christian. The word means one who is an involved, concerned learner. "If you continue in my word," said Jesus, "then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free" (John 8:31,32). Both "disciple" and "Christian" seems to relate primarily to the relationship between saint and Saviour, and only secondarily to the relationship with others.
What is a "Disciple"?
Both the Hebrew word "limmud"(translated as "disciple" in Isa. 8:16, 50:4), and the Greek word "mathetes" (used in 269 times in the New Testament) emphasize the concept of "being trained." The NT also employs a verb form (Greek word -- "matheteuein") for the act of being a disciple or making a disciple (Matt. 13:52; 27:57; 28:19; Acts 14:21). Of the 269 uses of the term "disciple" in the NT, approximately 230 appear in the four gospels. The word generally refers to disciples of Jesus, but there are also disciples of Moses (John 9:28), of the Pharisees (Matt. 22:16; Mark 22:18), and of John the baptizer (Mark 2:18; Luke 11:1).
In Jesus’ day it was quite common for rabbis to gather around themselves followers for the purpose of training them. They became "disciples" of this rabbi, having submitted themselves under his authority. This master-disciple relationship involved more than "classroom" instruction, it also entailed that the disciple live with, and serve the master.
The purpose in this was not merely to teach, but to impart a way of life from the master to the disciple, the goal being that the disciple become like his master (Matt. 10:25).
The OT provides us with several examples of this type of relationship (Moses and Joshua, Eli and Samuel, Samuel and the school of the prophets, Elijah and Elisha, and Elisha and his school of the prophets). Isaiah 50:4-6 speaks prophetically of the master-disciple relationship of the Father and the Son.
Luke sums up Jesus’ earthly ministry with the phrase, "all that Jesus began both to do and teach" (Acts1:1). Jesus’ methodology of making disciples involved doing and teaching. When He began to give special training to the twelve apostles, His first requirement was "that they should be with Him" (Mark 3:14). While they were with Him in this relationship, He gave them directive commands. They observed what Jesus did, and He explained to them what He did (John 15:15). Later, He sent them out, in pairs, to practice what they had learned (Mark 6:7). When they returned from evangelizing they reported to Jesus what they had done and what they had taught (Mark 6:30).
Under the New Covenant, the relationship of Christ and His followers is intended to be that of a master/disciple. The goal of the disciple is to be conformed to the image of Christ (Rom. 8:29). The disciples mentioned in Acts are "disciples of the Lord" (Acts 9:1). Paul warned the Ephesian elders about those who would draw disciples after themselves (Acts 20:30). Jesus said if we hold to His teaching, then we are really His disciples (John 8:31).
Though Jesus is no longer physically present today, having ascended to the right hand of the Father, He is present by the Holy Spirit (Acts 2:38;etc.) Jesus spoke of the Holy Spirit as the Helper to those (the apostles) that He was going to send out (Greek word - "parakletos"), who would guide them into all truth (John 14:16; 16:13). Although we today are not the recipients of this promise , we have the completed Word that will accomplish the same. Jesus during His earthly ministry was limited by a physical body, but since His ascension and the sending of His Holy Spirit, He is present with all believers who seek to do His will. Therefore, as believers, we must view ourselves as disciples of Jesus, serving Him as Master and following His way of life (John 14:6).
The life of a disciple is one of submission to Christ. Jesus said that we cannot be His disciples unless we give up our lives and follow Him (Luke 14:27). The life of a disciple is evidenced by ongoing transformation, personal holiness, compassionate service, and the fruit of the Spirit (Gal. 5:22-23). The Scriptures show us that true disciples do fail and are characterized by humble repentance in response to their failure, yet recognizing God’s forgiveness and restoration.
The Great Commission: To Make Disciples
"And Jesus came up and spoke to them, saying, All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age." (Mat 28:18-20) While this was said specifically to those that He was sending out, it is taught in many places that all followers, as priests, are promised the same presence.
In examining this passage, first, because Jesus had (and has, by his Word) all authority, because He is King in the kingdom of God, His disciples today must carry on the mission of teaching the kingdom. Secondly, Jesus’ instructions include an imperative surrounded by three participle clauses: one should make disciples for Jesus by going, baptizing and teaching. Thirdly, the teaching is to involve conformity to the commandments of God. Finally, it is all "nations" (Greek word - "ethnos"), better translated as "people groups," who are to be discipled.
A different model was instituted in the Great Commission Jesus left the church. Before the Cross/Resurrection/Pentecost He had directed his disciples to go only to the "the lost sheep of the house of Israel" (Matt. 10:5-6). But after Pentecost they were to go without regard to ethnic distinctions -- to all "nations" (Matt. 28:19). Having made disciples, these alone were to be baptized into the name of the Father, the Son and Holy Spirit, and with the knowledge and spirit then acquired, they were to keep "all things whatsoever I have commanded you." The tremendous growth of the first century resulted from following this plan, and it should be followed today.
But in place of Christ’s plan, historical drift has substituted: “Make converts (to a particular faith and practice) and baptize them into church membership,” seems to be the plan today. This causes two great omissions from the Great Commission to stand out. Most important, we start by omitting the making of disciples or enrolling people as Christ’s students, when we should let all else wait for that. We also omit the step of taking our converts through training that will bring them ever increasingly to do what Jesus directed.
We, in the modern evangelical world have emphasized baptism and church membership, and for the most part ignored the commission to make disciples. As a result, relatively few believers come to spiritual maturity and become soul winners.
Initial faith, and immersion into Christ, can be accomplished immediately, but discipleship is a process that takes place over a period of time for the purpose of bringing believers to spiritual maturity in Christ. (See Heb. 5:12 - 6:4).
Part III. Who Are The “Brethren”?
The word brother, or brethren, is used approximately 364 times in the New Testament, and sister approximately 24 times more (for a total of 388). It seems to be a common term of relationship, indicating some connection or familiarity, either by birth or association.
I. It is used in its most basic sense to refer to those who are "full brothers," "from the same womb," according to the meaning of the Greek adelphos. Speaking of Jesus, we read, "While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee" (Mat 12:46,47).
His brethren in the flesh are distinguished from the apostles in Acts 1:14 as they all awaited the coming of the Holy Spirit at Pentecost: "These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren."
II. The word traditionally referred also to any blood-relation or kinsman. Lot was Abraham's nephew. In Genesis 13:8, "Let there be no strife between me and thee," Abraham said to Lot, "for we be brethren." At a later time when Lot had to be rescued Lot is actually called Abraham's "brother." "And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people" (Gen. 14:16).
III. It is used to refer to those "having the same national ancestry, belonging to the same people; a countryman." Paul speaks to the Jews living in Antioch in Pisidia, addressing them as "men and brethren, children of the stock of Abraham" (Acts 3:26). In Stephen's sermon to his Jewish brethren he refers to the incident where Moses intervened with two of his countrymen who were fighting with these words: "Sirs, ye are brethren; why do ye wrong one to another?" (Acts 7:26). Peter quotes Moses concerning Jesus with these words: "A prophet shall the Lord your God raise up unto you of your brethren" (Acts 3:22). In one of the most compassionate statements ever recorded by Paul, he says to the Romans, "I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Spirit, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh; who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, . . ." (Romans 9:1-5).
IV. Negatively, the doctrine of "the Fatherhood of God" and the implied "brotherhood of men" is believed and taught by some. It is referred to as "Universalism." Statements such as 1 Timothy 4:10, "We both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe." But surely Paul meant that Christ is the potential Savior of all men, and that He becomes the actual Saviour when one believes on Him as Savior. As a matter of simple fact, there is not a single passage in all the four Gospels that suggests that Jesus ever taught the universal Fatherhood. No suggestion of the universal "brotherhood" of all men.
We have all known friendly and gregarious people who called another, even a stranger, "friend," and in a similar way, "brother." Although the word brother is not in the text or context, Paul does imply a certain brotherhood in Adam in his Mars Hill sermon in Athens, when he refers to one's "fellowman," one whom God "hath made of one blood" (Acts 17:26) "Forasmuch then as we are the offspring of God" Paul says (v.29). But the context is concerned with idolatry, and not brotherhood.
V. But most of all, in the New Testament it is used metaphorically to refer to fellow-believers in Christ. Jesus himself introduces this idea: "Be not ye called Rabbi," he says, "for one is your Master, even Christ; and all ye are brethren" (Matt. 23:8).
a). In this metaphor, even before Jesus ascended the distinction was made between "brethren" as believers and all others. "Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?" (John 21:23).
b). Afterward Paul emphasizes the idea of family, with God as Heavenly Father, and refers to Christ as "the firstborn among many brethren" (Rom. 8:29).
c.) As the sacred writers proceed with the record of the New Testament the word nearly always refers to the band of brothers in Christ. "Love the brotherhood" says Peter (1 Peter 2:17). "Let brotherly love continue," says the writer of Hebrews (Heb. 13:1).
The affection of these writers for these in their spiritual family is shown in the addition of affectionate and loving words such as "beloved brethren" (1 Cor. 15:58; Jas. 1:16; 2:5; etc.); "my brethren dearly beloved and longed for, my joy and crown, . . . my dearly beloved" (Phil. 4:1); and "brethren beloved" (1 Thess. 1:4). Complimentary words are included in references such as "faithful brethren in Christ" (Col. 1:2), and "holy brethren" (1 Thess. 5:27; Heb. 3:1).
VI. Lastly, the word brother is used to refer to fellow-workers in the great ministry of Christ:
a). Sosthenes -- "Paul called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother" (1 Cor. 1:1).
b). Timothy -- "Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia" (2 Cor. 1:1).
c). Titus -- "I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia" (2 Cor. 2:13).
d). Tychicus -- "But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things" (Eph. 6:21).
The New Testament And Brotherhood
The New Testament is literally filled with commands and exhortations for those in Christ Jesus to treat one another in a special way. While saints are "to do good to all men," they are to do so "especially to those who are of the household of faith" (Gal. 6:10). Now "household" implies family, and family presupposes "brethren." It is interesting, and certainly not just happenstance, that this chapter begins with, "Brethren." Paul apparently intended all that followed in the chapter to be applicable to brethren.
Have you ever considered how much of the New Testament is written in the context of "brethren?" There is a "mountain" of command, exhortation and pleading build around the idea of brother working with brother, and each being in bondage to the laws of brotherhood because of their spiritual relationship with God the Father and the "only begotten" of God, our elder brother.
Among those commands in the New Testament associated with the word "brother," or, "brethren" are the following:
Brethren must not be "angry" with another, call a brother "stupid," or a "fool" (Matt. 5:22). Brethren must not "judge" another brother lest he be judged, and should remove the beam from his own eye before attempting to remove the mote from another's eye. (Matt. 7:1-3.) Brethren must not "judge" or "set at naught" the "weak in the faith," nor "put a stumbling block or an occasion to fall in another's way," or to "offend," or "make weak." (Rom. 14:1,10,13,21.) If a brother trespasses against you he is to be "rebuked," and "forgiven" if he repents, indefinitely. (Matt. 18:15-22; Luke 17:3,4.)
Brethren must not use liberty in Christ if in so doing it causes another to "offend" and thereby "perish," and must "by love serve one another." (1 Cor. 8:11,13; Gal. 5:13.) He should "abound in the grace" of assisting poor saints "as a matter of grace and not of covetousness." (2 Cor. 8:7; 9:5.)
Brethren must "restore" those overtaken in faults and sins. (Gal. 6:1; Jas. 5:19,20.) Brethren must not "defraud" other brethren in any matter. (1 Thess. 4:6.) Brethren must "be kindly affectioned one to another with brotherly love," and increase in the same, in order to, or for the purpose of, accomplishing divine love. (Rom. 12:10.) Brethren must "love" and not "hate" other brothers. (1 John 2:7-11; 3:14.) Brethren must "withdraw themselves" from every brother that walketh disorderly," "note" him and "have no company with him, that he may be ashamed; yet count him not as an enemy, but admonish him as a brother." (2 Thess. 3:6,4,15.)
Brethren must "know them which labour" among him and the others, and are "over him in the Lord, and admonish him;" and they must esteem them very highly in love for their work's sake." (1 Thess. 5:12,13.) Brethren must "be at peace among" the rest. (v.13.) Brethren must "warn them that are unruly, comfort the feebleminded, support the weak, and be patient toward all men." (v.14.) Brethren must not "render evil for evil unto any man; but ever follow that which is good, both among his own brethren, and to all men." (v.15.) Brethren must "rejoice evermore and pray without ceasing." (v.16,17.)
Brethren who are slaves or servants of unbelievers must "count their masters worthy of honor," and brethren who have believing masters must not "despise" them, but rather "do them service," "because they are brethren." (1 Tim. 6:1,2.)
Brethren must "consider one another to provoke unto love and to good works, not forsaking the assembling of themselves together . . . but exhorting one another" (Heb. 10:24,25.) Brethren must not "speak evil one of another." nor "grudge against one another." (vs.9,11.) Brethren must accompany their faith with their works in time of need of others, for "faith without works, is dead, being alone" (James 2:17.) Brethren must learn to control their tongues. (Chap. 3.)
Brethren must "speak the same thing, that there be no divisions among them, and be perfectly joined together in the same mind and same judgment." (1 Cor. 1:10.) Brethren must learn "not to think of men above that which is written, that no one be puffed up for one against another." (1 Cor. 4:6.) Brethren must not "glory in men." (3:21.) Brethren must not "go to law" against another brother for in so doing they "do wrong, and defraud." (See 1 Cor. 6:1-8.) Brethren must not use their estate in Christ to further their earthly estate. (1 Cor. 7:24.) Brethren ought to be considerate of all others as pertaining to the communion in the Lord's Supper. (11:33.)
One simply cannot but be impressed by these many commands pertaining to brotherhood in the family of God.
The High Demands Of Brotherhood
Early in his ministry Jesus made it plain that a higher standard of morality would be demanded of His disciples than generally thought to be required under Moses. Many of these things related not only to conduct, but to their attitude as well in their relationship with others.
I. This Higher Standard Demands That Even "Enemies" Must Now Be Loved, Not Just "Neighbors." (Matt. 5:43,44.) "For if ye love them which love you," Jesus said, "what reward have ye? Do not even the publicans the same?" (Matt. 5:46).
Publicans were tax-gatherers, and considered to be no better than harlots, common sinners, and "Gentiles." Even these loved their own. A follower of Christ had to do better than this. "If ye salute your brethren only," He said, "What do ye more than others? Do not even the publicans so?" (v.47).
"Salute" is used in the sense of greeting, paying respect to, bidding farewell, etc. The expression is often used as a greeting at the close of a letter. If, Jesus says, one expresses good will to only his brethren, his close friends, neighbors, or relatives, he is no better than one of the world.
The motive for all this is that "you may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" (v.45). "Be ye therefore perfect," the Lord says, "even as your Father which is in heaven is perfect" (v.48).
What a high standard He gives us to follow! But wait! He has not demanded it of others without first exemplifying it in His own conduct. Consider Paul's words: "Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us" (Rom. 5:6-8).
In stressing that it is better to suffer for well doing rather than for evil doing Peter states as an example, that, "Christ also hath once suffered for sins" -- which He never committed -- the just for the unjust, that he might bring us to God" (1 Pet. 3:16).
Now, in view of this principle, Jesus says:
You love your enemies, you do good to them which hate you, you bless them that curse you, and you pray for them which despitefully use you. And unto him that smiteth thee on the one cheek you "offer also the other; and him that taketh away thy cloak you forbid not to take thy coat also. You "give to every man that asketh of thee; and of him that taketh away thy goods you ask not again. And as ye would that men should do to you, do ye also to them likewise. For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But you love your enemies, and you do good, and you lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful" (Luke 6:27-36, adapted for emphasis).
My brother, go back and contemplate what has just been said. Bless those who curse you! Do good to those who do evil to you! Give to every man that asketh of you? What mind-boggling thoughts. How unrealistic. How demanding. And yet, Jesus matter-of-factly says that we ought to do it. Nothing extra-ordinary, just spiritual living. Do like the Father would do, and you will be like Him.
This attitude is carried into the teaching of Paul:
You bless them which persecute you, he said. You bless, and curse not. . . . You recompense to no man evil for evil. . . . You avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, You feed him; if he thirst, You give him drink: for in so doing thou shalt heap coals of fire on his head. You be not overcome of evil, but you overcome evil with good (Rom. 12:14-21, adapted for emphasis).
II. This Higher Standard Is A Pre-requisite If We Would Have Fellowship With God. One of the most important implications of brotherhood, both as to conduct and attitude, concerns our offering of worship to God. Our ability to pray and the acceptability of our prayer is at stake.
John tells us that "our fellowship is with the Father, and with his Son Jesus Christ" (1 John 1:3). "God is light," says John, "and in him is no darkness at all" (1 John 1:5) "He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. But he that hateth his brother is in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes" (2:9-11).
Now remember, God is impeccably righteous. One simply cannot approach the "snow white" Father with spiritual soot in his heart. "For," says David of God, "Thou art not a God that hath pleasure in wickedness: Neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity" (Psalms 5:4,5). Clean hands and pure hearts are essential if anyone would worship, yes, if anyone could worship God. Jesus tells his hearers that they had heard that one could not kill, but, he says, "Whosoever is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca (stupid, vain, empty-headed), shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire" (Matt. 5:21-23). "If therefore," he says - in view of this truth -- "thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift" (v.24).
Let's reflect upon this for a moment. If our heart is not as it should be toward a brother we ought not to attempt to worship, but to go make things right with him and then come before God.
Now some might ask, as did the lawyer in the example of the "good Samaritan," "But who is my brother?" The age of the Spirit had not fully come when Jesus spoke these words. It must have referred to those in Judaism, but was it limited to them? I doubt it. Hate and contempt are antagonistic to God and His righteousness. One simply cannot commune with God, and at the same time hate God's people. But, if it pertained to the Jews then, how much more does it pertain to brethren today. How much more! Did not Jesus say, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven?" (Matt. 5:20).
And so we see that living by this higher standard greatly affects our ability to worship God.
III. This Higher Standard Is A Sign Of Love -- Possessed Of God And Expressed To God. There is an old song that says, "Love is nothing till you give it away." There is much truth in this. True love is a fruit of the Holy Spirit, and John says that this attitude must be carried into action. "Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in Him" (3:17).
And again, "If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also" (4:20,21).
IV. This Higher Standard Demands That We Be Accountable To God For Our Brother. "Am I my brother's keeper?," asked Cain. "The voice of thy brother's blood crieth unto me from the ground," God replied. "And now art thou cursed from the earth which hath opened her mouth to receive thy brother's blood from thy hand" (Gen. 4:9,10).
To concern ourselves for those who are weak in the faith is taught repeatedly by the Lord and the apostles. The mind of the Spirit is probably well expressed in statements by the Lord: "Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offences, for it must needs be that offences come; but woe to that man by whom the offence cometh!" (Matt. 18:6,7).
Paul makes it clear that anyone, while holding to a supposed liberty because of a more mature understanding about arbitrary matters, and causing a weak brother to stumble, sins against that brother and also against Christ. (1 Cor. 8:8-12.) He concludes his teaching by saying: "If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend" (v.13). We can safely conclude, I think, that when one sins against Christ, he sins against the cause of Christ, and against the body of Christ.
When one goes to law against a brother he "does wrong, and defrauds" brethren. (1 Cor. 6:1-8) The incident of Paul on the Damascus road indicates that when brethren are persecuted, Christ is persecuted. "Why persecutest thou me?," the Lord asked Saul. (Acts 9:4.) To the contrary, when any good deed is done for a brother for the right motive, it is received as having been done to the Lord.
Using an example of feeding the hungry, giving water to the thirsty, clothing the naked, and visiting the sick and those in prison, Jesus said: "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me" (Matt. 25:40).
V. This Higher Standard Demands Of Brethren That They Actually Prefer One Another. The spirit of Christ demands of the strong the support of the weak. To literally give into, to favor, to condescend to those who are weak in the faith is very obviously commanded. Paul learned this lesson as perhaps no man ever has. He literally gave himself away that he might save men.
"Let no man seek his own, but every man another's wealth," he said, "even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved" (1 Cor. 10:24,33).
In another instance he said:
"For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, . . . that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And this I do for the gospel's sake, that I might be partaker thereof with you" (1 Cor. 9:19-23).
In writing to those in Rome, "beloved of God, called to be saints," he urges that they "be kindly affectioned one to another with brotherly love; in honor (i.e., taking the lead, being eager, outdoing, excelling in, etc.) preferring one another" (Rom. 12:10). To the beloved Philippians he wrote: "In lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others" (2:3,4) As an example he refers to Jesus, "Who, being in the form (i.e., essence) of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross" (vs. 6-8).
It is not natural for man to "condescend to men of low estate" (Rom. 12:16). It is more natural to seek to rule over one's fellowman; to compete and win. "Winning isn't everything," the great football coach Vince Lombardi once said; "It's the only thing." Very regretfully men have carried this football philosophy into other areas of life, and it is about as far from that of the humble Galilean as it is capable of being. And so, with this cultural pressure all around us, it is hard to turn around and "condescend to men of low estate." It is hard to "please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved."
"We then that are strong ought to bear the infirmities of the weak, and not to please ourselves," said Paul. "Let every one of us please his neighbour for his good to edification. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me" (Rom. 15:1-3).
Was Paul fully aware of what he was saying? Apparently he was, for he reached the high state of spiritual maturity where he could literally say, "I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh" (Rom. 9:3). This is one of the most remarkable statements in all the New Testament. If I understand it, Paul is saying that he would be willing to give up his precious relationship to Christ if this in some way could result in the salvation of his beloved brethren, his own kinsmen, the Jews. Incredible!
Brotherhood A Most Precious Relationship
There are many worthwhile human relationships in the world; many of which are sweet and precious and desirable. None of these, or all of them, come even close to that relationship of brother to brother in the family of God. The mature ones know this to be true! Why is this so?
I. God Is Father. It is the sweetest of all because God is the Father of all the brethren, His children.
"He shall dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away" (Rev. 1:3,4).
The father is of course the head of the house, and God is the Father of His heavenly house. What perfect love, and care, and providence. What patience and forgiveness and tenderness! What fairness, and equality of treatment, and sharing, and peace, and contentment! There are many good human fathers, and many pleasant brother to brother relationships in the flesh. But none with a father like God!
II. Jesus Is Brother. It is the sweetest of all because Jesus is a brother among those who are brethren.
"For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren" (Heb. 2:11). "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; . . . It behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, . . . For in that he himself hath suffered being tempted, he is able to succor them that are tempted" (vs. 14,17,18).
There are many great men who have founded great institutions that man can join. In a very limited sense, as the world uses the term, they are brethren, and often are so called. But in a real sense, none really are! Not for long, and not in a deep, real sense. But in Christ Jesus the child of God can lay claim to real brotherhood. Enduring, dedicated brotherhood. He is indeed and in fact a brother, a brother of the very Son of God! Think about it!
III. All Are Concerned For One Another. It is the sweetest of all because of the unselfish, benevolent concern of all for all others of the brotherhood. Jesus came down from heaven, not to do His own will, but the will of the Father who sent him. (John 6:38.) He taught that the princes of the Gentiles exercised dominion and authority over the people. Not so, he said, shall it be among you, "but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many" (Matt. 20:26-28).
The institutions of man are basically and essentially self-centered. Welfare and insurance institutions exist for the purpose of the founders, and the caretakers. The welfare of the people is only incidental to the purpose of the owners. Not so, in God's family. God is the only investor. Jesus paid the price for everything. He paid it all, as the song says. His sole interest is the welfare of the people, those who make up His family. These are the brethren. Only the "loving," and "merciful," and the "forgiving" can be in this family. What a beautiful family!
"But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. . . . And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life" (Rev. 21:8,27).
IV. The Rewards Are Great. It is the sweetest of all because it is the most profitable of all endeavors. "Lo, we have left all, and have followed thee," said Peter. "And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mothers, or wife, or children, or lands, for my sake, and the gospel's, but he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life" (Mark 10:28-30).
Receive more than what he left? Absolutely! A brother in Christ has houses all over the world, wherever he is and needs a house; he has brothers and sisters, fathers and mothers and children by the score wherever the Spirit of Christ is. What a remarkable increase in investment for those who do not treasure the physical relationships of the world over the spiritual bonds of children in the family of God.
V. It is Permanent. It is the sweetest of all because it is a permanent relationship. We know one another in the flesh here for a short time, relatively speaking. We marry, raise children, form friendships, and these pass away, often never to be known again. Not so in the brotherhood of Jesus. Our relationship is a lasting one; it will never pass away. Though death of the flesh must occur here, the spirit will never die, and spiritual relationships in Christ shall abide. "The world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever" (1 John 2:17). "Whosoever shall do the will of God, the same is my brother, and my sister, and mother" (Mark 3:35).
"And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. . . . He that overcometh shall inherit all things; and I will be his God, and he shall be my son" (Rev. 21:1-5,7).
Christ The Only Basis For True Brotherhood
The Fatherhood of God makes possible the brotherhood of man in Christ. Apart from Christ there is no real basis for true brotherhood - no opportunity and no real purpose.
Apart from Christ, what is the brotherhood of man? Think of the difference between pretending that he is a brother and discovering that he really is a brother, loving and honoring the same Father. In the world today the term "brotherhood of men" is nonsense save for the thought of the Fatherhood of God. This and this alone brings brotherhood in the family of God, and only in Christ.
Apart from Christ, why should I love my brother? Apart from a common Father, he is little or nothing to me. I may be attracted naturally to some, maybe to many. But usually our love for our brother evaporates when he offends me, when his opinions are different from mine, or our interests conflict. We truly love our brother only in the light of the Father who showed us what true love was when He gave His own Son for our sins. Jesus shows us this love when He willingly did the will of the Father, giving His life on the cruel cross of Calvary. This love is a much stronger love than human sentimentality provides, and only true Christianity provides this love.
Furthermore, you cannot expect a man to act like a brother who is not a Christian. Many seem to have an interest in the brotherhood of mankind simply because it is noble. Many associate with others and call them "brothers" for what they can get from them. In a sense they are simply "using" others for selfish ends. Sadly, many see "the church" as a group they can "join," and obtain social benefits and blessings. These often attempt to bring in the family of God but without submission to Christ. This simply will not work. To make the principles of brotherhood work, men must first be brought to Christ, then men of Christ can take principles of Christ and work them out according to Christ's purposes.
We need to persuade people that you cannot take Biblical ideas away from their source of power in Christ, and impose them by some means upon an unconverted people. They can not be made to work through social or governmental machinery. The kingdom of God will never come through this means. True brotherhood requires men of Christ, filled with the spirit of Christ, working together for the purposes of Christ. Nothing would so woefully fail as the attempt of a largely unspiritual people to impose the Biblical ideas of brotherhood upon one another.
Part IV. Who Are The Saints?
Introduction:
Back in the days of the old covenant the Jewish word for saints was “Qodesh,” and referred to those things considered as holy or hallowed, dedicated and consecrated. The word was used of temples or places of worship, of those places consecrated to the gods, designating that which deserved and claimed religious reverence.
Thirty-five times the word refers to the esteemed ones of God, i.e., “Yea, he (God) loved the people; all his saints . . .” (Det 33:3); “But to the saints that are in the earth, and to the excellent (noble, majestic, honorable, glorious), in whom is all my delight” (Psa 16:3); “For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever . . .” (Ps 37:28); “God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him” (Ps 89:7); “Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked” (Psa 97:10). The “common denominator” of all references is that of “apartness, holiness, sacredness, separateness, holiness” (Online Bible).
The word “saints” in Greek is “hagios,” and is found only one time in the Gospel accounts.
Matthew records, at the time of Jesus’ death, “And the graves were opened; and many bodies of the
saints which slept arose, And came out of the graves after his resurrection, and went into the holy
city, and appeared unto many” (Mat 27:52,53). There were saints then, Jewish saints, whose time
of death is uncertain, but who had lived faithfully to the law under which they lived. According to
the Record these were dead at Christ’s death, when “the graves were opened,” when the earth
quaked, and the rocks were rent. They arose after his resurrection, went into the holy city, and
appeared to many.
The word is found 60 times in Acts to Revelation. The meaning is generally acknowledged to be “one separated from the world and consecrated to God; one holy by profession and by covenant; a believer in Christ.” It was not ever used as a distinctive title of the apostles and evangelists and of any "spiritual nobility" till the fourth century. In that sense it is not a scriptural title, in spite of many of our Bibles calling the writers “Saint Matthew, Saint etc.”, done by the Catholic Church.
The word saint is rarely used in normal conversation today except perhaps by Catholics.
In the
New Covenant era the word has assumed a meaning characterizing morality, spirituality, and purity.
Our use of the word will be limited to the purity of God which excludes all fellowship with the
world, a separation from the world and the love of it. John tells his readers, “Do not love the world
or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that
is in the world -- the lust of the flesh, the lust of the eyes, and the pride of life -- is not of the Father
but is of the world. And the world is passing away, and the lust of it; but he who does the will of God
abides forever” (1JO 2:15-17, NKJV).
I. Utilizing the rule of “first usage,” we learn: “Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy ‘saints’ at Jerusalem” (Act 9:13).
We ask, “What is said of the disciples of Christ that would justify Ananias calling them “saints.” Were these just nominally followers of Christ, as we might have today many “members of the church,” or “Christians,” was there something special about them.
McGarvey says:
“Here the term saints is applied to the disciples by Ananias in a way to indicate that it had already acquired this use, although this is the first occurrence of it in the New Testament. It designates them as men of holy living. The equivalent expression, them that "call on thy name," is also used for the same persons. The name referred to is that of the Lord Jesus; for it is he who holds the conversation with Ananias.”
Adam Clarke says:
“Thy saints -- That is, the Christians, or followers of Christ. This signifies not only holy persons, but also consecrated persons; from “a,” negative, and “gh,” the earth; persons who are separated from all earthly uses, and consecrated to the service of God alone.”
So, first of all, a saint is one who has made a choice; one who has changed his ambitions, goals, and consequently his style of life. He now is serving the Lord, and not self, or any other entity. This dedication had persisted during difficult times because of the persecution of their Jewish brethren first, and later by the Romans.
II. These, and all others, had been “called” to be saints. In Paul’s introduction to both the Romans and the Corinthians he wrote:
Ro 1:7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
1Co 1:2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:
Paul tells the Ephesians, “I . . . entreat you to live lives worthy of the call you have received” (Eph. 4:1 Williams). He says to Timothy, and of God, "Who hath saved us, and called us with an holy calling," and it is "not according to our works, but according to his own purpose" (2 Tim. 1:9. The writer of Hebrews says that the saved ones are "partakers of a heavenly calling" (Heb. 3:1), and Paul states that he pressed toward the mark for the prize of "the high calling of God in Christ" (Phil. 3:14). A high calling indeed! Of what does this calling consist?
The Romans were called "according to his purpose" (8:28). What was this purpose? To be justified, and glorified, and brought into conformity to the image of his Son (Rom. 8:30; etc.). The Corinthians were called into the fellowship of the very Son of God (1 Cor. 1:9). Peter says that the redeemed have been "called to glory and virtue" (2 Peter 1:3).
And so, we have been called to holiness (1 Thess. 4:3,7). This lifestyle is a part of the “will of God.” First saved from sin, then a progression to holiness:
1Th 4:1 Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. 2 For ye know what commandments we gave you by the Lord Jesus. 3 For this is the will of God, even your sanctification (or holiness). Sanctification means consecration and purification, producing the effect of consecration and sanctification of heart and life.
III. Being called to holiness does not mean asceticism, or escapism, or idleness. We have been called to serve.
In recognizing the gifts given to all, Paul tells the Romans: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” (This is the essence of sainthood.) He continues: “For as we have many members in one body, and all members have not the same office (function, practice, usefulness), So we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, . . . Distributing to the necessity of saints; given to hospitality” (Study Rom 12: 1-13). He practices what he preaches to others: “But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem” (Rom 15:25,26) (Does this preclude helping those who are not saints? What about Galatians 6:1ff.)
Paul instructs us how to solve our disagreements: “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?” (1Co 6:1,2).
IV. The purpose of leadership is plainly stated by Paul: “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ (Eph. 4:12.
V. The life as a saint leads to Eternal Life (1TI 6:12.) Paul tells the Ephesians, “The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints (Eph. 1:18), . . . “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God (2:19); . . . “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ (3:8).
John reports that “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus (Rev 14:12).
More Holiness Needed
The writer of Hebrews makes the necessity of holiness an indispensable quality of those who seek to be with the Giver of Eternal Life. Different translations of Hebrews 12:14 make this truth “crystal clear.” “Follow after peace with all men, and the sanctification without which no man shall see the Lord” (ASV). “Pursue peace with all men, and the sanctification without which no one will see the Lord (NAS95). “Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord” (NIV). “Try to live in peace with everyone, and seek to live a clean and holy life, for those who are not holy will not see the Lord” (NLT). “Try to live at peace with everyone! Live a clean life. If you don’t, you will never see the Lord” (CEV).
Peter also states the case “clearly.” "But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy" (1Pe 1:15-16).
John gives us insight into the kind of character belonging to the saint. "As He is so are we in this world" (1JO. 4:17). And again, “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure” (1JO 3:1-3).
The greatest need in this world today is holy men and holy women. To the degree that we are worldly, we are not holy. If we have sinful habits that need to be corrected, we are not holy. If we fail to speak the truth in all matters, we are not holy. If we are less than honest in our dealings with our fellowman, we are not holy. If we criticize, condemn, complain, quarrel and fight with one another, we are not holy.
A friend tells of picking up a hitchhiker one morning. The young man began to cursed and swear because the weather was so cold.” My friend asked him if he loved Jesus. He said, "You bet I do. He's right in my heart.” My friend asked him, if he loved Jesus, how he could take God’s name in vain, and use Jesus’ name in a manner of swearing. The young man said, “You don’t have to stop sinning just because you love Jesus." There was a young man that didn't know his Bible very well, and didn’t have much grasp of his spirit.
Conclusion:
1. Holiness Is Attainable in this Life. "That He should grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, in holiness and righteousness before him, all the days of our life." (Luke 1:74-75).
2. Holiness Is Supposed to Be the Norm of Life. Anything less than Holiness Is Abnormal. "And an highway shall be there, and a way, and it shall be called the way of Holiness; the unclean shall not pass over it: but it shall be for those: the wayfaring man, though fools shall not err therein." (Isa. 35:8).
3. Holiness Is Our Source of Wisdom. "But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." (James 3:17).
4. The Purpose of Holiness: "That ye may be blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse nation among whom ye shine as lights in the world" (Phi 2:15).
5. Holiness Is Necessary to Fit Us for Heaven. "And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, sir, thou knowest, And he said to me, These are they which came out of Great tribulation and have washed their robes, and made them white in the blood of the Lamb. (Rev. 7:14).
6. The Reward of Holiness: "Therefore are they before the throne of God, and serve him day and night in his temple. And he that sitteth on the throne shall dwell among them" (Rev. 7:15). "They shall hunger no more, neither thirst any more: neither shall the sun light on them, nor any heat. (Verse 16). "For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe all tears from their eyes. (Verse 17).
7. The Greatest Appeal in the Bible Is the Appeal of a Holy Heart and Holy Life: (Matt. 5:43-48). (43) Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. (44) But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. (45, conditional) That ye may be the children of your father which is in heaven, for He maketh the sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. (46) For if ye love them which love you, what reward have ye? Do not even the publicans the same? (47) And if ye salute your brethren only, what do ye more than others? Do not even the publicans so? (48) Be ye therefore PERFECT; even as your father which is in heaven is PERFECT. (This is Christian Perfection).
8. The Reward of Holiness: "Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them" (Rev 7:15).
9. We Are to Be Holy in Body. (Rom. 12:1) "I beseech you therefore brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."
10. We Are to Be Holy in Prayer. (1TI 2:8). "I will therefore that men pray everywhere, lifting up holy hands without wrath or doubting."
11. We Are to Be Holy in Our Citizenship. (1PE 2:9). "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into his marvellous light.
12. We must Have a Holy Heart. (I Thess. 3:13) "To the end he may stablish your hearts unblameable in Holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints."
13. We must Be Holy in All Aspects of Our Life. (1PE 1:15-16) But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy." (2PE 3:11) "Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness.
14. We Have a Holy Bible to Follow. (Rom. 1:2) "Which He (God) had promised afore by his prophets in the Holy Scriptures, etc.
15. We Are to Be Identified with Christ for the Express Purpose of Making Us Holy. (Eph. 1:4) "According as He hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love." (Eph. 1:4).
16. Holiness Provides Divine Strength in Times of Weakness. (Isa. 41:10). "Fear not thou; for I am with thee; be not dismayed; for I am thy God; I will strengthen thee: I will help thee; yea, I will uphold thee with the right hand of my righteousness."
17. Holiness Brings Cheer in Times of Gloom and Fear. (Matt. 14:27). "But straightway Jesus spake unto them, saying, Be of good cheer. It is I, be not afraid."
18. Holiness Assures of Guidance in Times of Perplexity. (Ps. 32:8) "I will instruct thee and teach thee in the way that thou shalt go: I will guide thee with mine eye."
19. Holiness Assures Us of Spiritual Help in Time of Need. (Heb. 13:5-6). "Let your conversation be without covetousness: and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. (v.6) So that we may boldly say, the Lord is my helper, and I will not fear what man shall do unto me."
20. We must Not Lose Our Holy Motivation. We Have a World to Win. We must Not Ever Settle down and Coast Along. It Is Up Hill All the Way to Heaven and One Cannot Coast up Hill.
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