The healing of the paralytic in Capernaum is a fascinating story. One’s interest is peaked as a crippled man, let down through the roof, is made whole. We stand in awe of the amazing power of Jesus Christ; we also admire the paralytic and the great measures taken to obtain an audience with Jesus. This stands as a story of inspiration but there is much more taking place than the healing of a lame man. It is a story which illustrates a number of important spiritual lessons. Let us consider some powerful lessons from the healing of the paralytic.

Faith

Many of the events in the life of Jesus focus of faith, no exception is found here. However there is something unique about this story. Notice carefully the phrasing, “And when he saw their faith” (Lk. 5:20). Jesus saw their faith! It was their faith, not just the paralytic’s. Some contend this is speaking of only the four men who were carrying the paralytic to Jesus, discounting the paralytic’s faith. The faith demonstrated by both parties should not be overlooked.

The paralytic exhibits faith in cooperating with the proceedings. He was willing to allow his friends to carry him on his bed for the purpose of garnering an audience with Jesus. Consider the risk involved—he cut in front of the crowd gathered around the house. We do not appreciate it when someone makes their way in front of us in line somewhere. They all wanted to see Jesus, perhaps hoping He would speak to them. It was because of Him they tore a hole in the roof of another’s house. Destroying the property of another is not a good way to make friends. We would be outraged if someone did such to our home. Finally, when he did find himself before Jesus, how would Jesus respond? Would he be treated favorably or reprimanded for being inconsiderate of others?

The faith of the paralytic’s friends can be seen in their willingness to face the same obstacles. The crowd may have compassion on a lame man, but would care very little for four healthy men forcing their way up front, or in this case, to the top. They were the ones who tore away a section of the roof to lower the paralytic. They are surely responsible for the damage done to the property of the homeowner. And what will Jesus say to them? Will He speak well of their faith and efforts or will a rebuke be in order?

Both the paralytic and his friends exemplified faith by their actions. Putting their faith into practice illustrates the point James made: “For as the body without the spirit is dead, so faith without works is dead also” (Jas. 2:26). They understood full well the definition of faith which the Hebrew author presents: “Now faith is the substance of things hoped for, the evidence of things not seen” (Heb. 11:1). They could see the end result—their friend made well—if they put their faith into action.

Forgiveness of Sin

Jesus responds favorably and bestows a tremendous blessing upon the paralytic. Based on their faith Jesus forgives this man of his sins. Mark records, “When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee” (2:5). Matthew adds, “Son, be of good cheer; thy sins be forgiven thee.” (Mt. 9:2). Nothing greater can happen than to have one’s sins forgiven! What a great day of rejoicing!

This man is forgiven, but he is still crippled. Nothing is done to address his physical condition. Mike Criswell offers this:

A man who has been forgiven and knows he stands in a correct relationship with God can bear anything in life. The soul who is at peace with the Father finds peace in each daily circumstance” (2 Cor. 12:5-10; Phil. 4:11-13). Jesus obviously has every intention of healing this man, but first things must come first. Jesus rewards this man’s faith with spiritual healing before focusing on the more trivial physical healing.

Jesus teaches a valuable lesson here: the spiritual state of man is of greater importance than the physical. This is starkly at odds with the view of our modern world. Most desire to correct the outside, the physical, while ignoring the heart, the inner man. Jesus knew this man had great tribulations in life due to his physical infirmities, however he gives this man what he needs more than anything—forgiveness.

This statement by Jesus outrages the religious leaders who were present. Luke tells us, “And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone? (5:21). It is true, only God can forgive sins: “Seek ye the LORD while he may be found, call ye upon him while he is near: Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isa. 55:6-7).

Hindsight is 20/20 and we immediately recognize the self-righteous attitudes and disdain they have for Jesus. However, they were correct in their evaluation (only God can forgive sin), just blind to the evidence. Jesus, by pronouncing forgiveness, puts Himself on equal footing with God; He is claiming to be Deity. They understand what Jesus is claiming; they just ignore the evidence supporting the assertion.

Harold Fowler points out two ways to blaspheme God: 1) a direct attack against God, 2) claim to be equal with God. He goes on to remark,

Thus, Jesus deserved to die, if He were not the very incarnation of God Himself! The Jews were right in their attack. Their horror in the presence of this apparently common human being, who lays claim to one of God’s unique rights, is proper. But when they refuse the evidence that He is the Son of God, THEY become the blasphemers.

Christ is Deity! John, in the beginning of his Gospel, explains the nature of Jesus: “In the beginning was the Word, and the Word was with God, and the Word was God” (Jn. 1:1). In very plain language John emphasizes the foundational truth that the “Word was God.” John 1:14 provides the insight to identify who the “Word” is: “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” Jesus is the Word, therefore, He is God! The entire gospel account penned by John is a defense of the true nature of Jesus and His Deity. John’s argument for truth, including the “I am” statements found in his Gospel, is all based upon the opening verse of his Gospel.

Since Christ is God He has the power to forgive sins. This is the purpose of His coming to this earth, to provide a way for pardon. During the institution of the communion Jesus said, “For this is my blood of the new testament, which is shed for many for the remission of sins” (Mt. 26:28). Jesus, in His death and shedding His blood, provides an avenue for forgiveness. John states, “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 Jn. 1:7). In obedience to the gospel, accomplished in the action of baptism, one finds access to the shed blood of Jesus Christ.

Jesus Knows the Heart

When Jesus forgave this man of his sins the religious leaders were incensed. They began to speak “within themselves” (Mt. 9:3). While they were thinking malicious thoughts about Jesus, Jesus knew what they were thinking! Matthew writes, “And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?” (9:4). Of all the evidences which have been made manifest this is preeminent. Perhaps they could have somehow, within their own mind, reasoned away all the other works Jesus performed, however this is undeniable proof Jesus is who He claims to be. The only one who should have known their thoughts was themselves, however Jesus proves He knows their hearts. This should have been an eye-opening experience; a real wake up call for understanding who Jesus was.

Where reverence and respect would be the proper response, they were far from removed from such a mind frame. The religious leaders should have been excited this man found forgiveness, for nothing is of greater importance to humanity. However their hearts are full of disdain. Sellers Crain remarks on this passage, “While the scribes thought they were doing good by protecting the honor of God, they were really doing evil by opposing God’s Son. To oppose Christ is to oppose God.” Fowler notes, “Their reasoning was evil, not merely faulty or incorrect, since it was produced by hearts bent upon rejecting evidence, bent upon destroying Jesus. Jesus’ question, therefore, challenges the motivations and purposes behind their rejection of His deity.”

Miraculous Healing

The miraculous healing has usually been the focal point of this story. Though a key element, it is through this healing that Jesus sets the stage for teaching deeper spiritual lessons. The healing is necessary to illumine other spiritual truths. Jesus proves who He is by healing the paralytic.

Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy bed, and go thy way into thine house. And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion (Mk. 2:9-12).

Through His actions, the power of Jesus is made manifest to the religious leaders. Jesus proposes a two part question to set up the demonstration of His power. Is it easier to say something like “thy sins be forgiven thee” or to heal a man of palsy? It would be much easier to simply state “thy sins be forgiven,” for what evidence is there to the contrary? It is simple to simply say something but much more difficult to perform (i.e., heal). The truth is that man can do neither.  If Jesus heals this man He substantiates who He is to those present: He truly has the power to forgive sins and His deity and authority are validated.

Authority

We have already noticed a life changing miracle, a paralyzed man able to walk. Also associated with this event are some profound truths: faith, forgiveness of sins, the ability of Jesus to know the heart.  There is, a deeper, more significant lesson being taught. This foundational truth is one of authority.  The physical healing is proving to the religious leaders, the very ones who thought they had religious authority, who really has the authority.

In the beginning of the account a significant detail is mentioned: one which allows us to understand the audience that was present. Luke records, “And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them” (5:17). There is little doubt the locals of Capernaum were sincere, but the Pharisees and doctors of the law were skeptical.

This story is a grand picture, for without the healing of the paralytic none of the lessons presented are validated. Notice the climactic passage of this narrative, which might be overlooked: “And he arose, and departed to his house” (Mt. 9:7). If the man did not stand up, gather his bed and walk home, nothing powerful and persuasive happens. Upon the completion of the healing Jesus certifies His authority. C. G. Caldwell writes, “What they observed could not be mistaken. His teaching was pure, full of authority, and marked by integrity. His miraculous power was a strong as God Himself. It was “of the Lord.” God did not leave His Son to His adversaries without ample proof of His person and authority.”

Jesus was, and still is, in control. He has all authority in religious affairs. Just before His ascension into heaven He said, “All power is given unto me in heaven and in earth” (Mt. 28:18). Jesus is the one in charge and in control (Phil. 2:9-10; Heb. 5:8). We face similar problems when we come up against the prevailing religious climate, including its leadership: failure to accept the authority of Jesus Christ. If men would only respect the authority of Jesus, so many modern religious woes and societal moral ills, would simply disappear.

Conclusion

This exciting story illustrates so many deep truths. First and foremost is authority, which when properly understood, cures a collection of problems. Also, secondary lessons concerning faith, the forgiveness of sins and the ability of Jesus to know the heart, serve to remind us of the great power of God. They should bring upon us the same respectful awe felt by the original audience: they were “amazed and glorified God” (Mk. 2:12).

Article by: Brad Shockley

Why do bad things happen to good people? This is a legitimate question. We have probably pondered it many times. An even more basic question suggests itself: why do bad things happen at all? Now, let’s make it personal: why me? This is a question we have all asked ourselves at some time. At this point, it is no longer an abstract philosophical issue concerning others but intensely personal, piercing our heart. How could God allow horrible things in my life? It is this very issue that drives more people to atheism than any other. Because this leaves people doubting, even destroying, their faith; it is critical we examine it.

Biblical Examples of Suffering

We are not alone. There are several examples, both biblical and contemporary, of God’s people suffering. God’s people are not immune from the problem of pain and suffering. Consider the following passages: “Yet man is born unto trouble, as the sparks fly upward.” (Job 5:7); “Man that is born of a woman is of few days, and full of trouble.” (Job 14:1); “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” (Jn. 16:33). Pain and suffering are part of the human experience. When the trial by fire comes our way the defining moment may not be the issue, instead it very well could be how we chose to respond.

Gideon questioned God, “…Oh my Lord, if the LORD be with us, why then is all this befallen us? And where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? But now the LORD hath forsaken us, and delivered us into the hands of the Midianites.” (Jgs. 6:13). What a sincere question! If we are God’s faithful, striving each day to live for Him, serve Him and glorify His name, “…why then is all this befallen us?”  In this case the Israelites had sinned against God (6:1). God allowed the Midianites to impoverish Israel. This, however, is not the end of the story. With a mere three hundred men Gideon found victory.

There is no doubt that sin wreaks havoc in one’s life and in the wider world bad things happen because of sin. However, sin is not the only cause of tribulation. Consider the story of Job, a text book case of trials, pain and suffering. Job was not guilty of transgression, for he was “…perfect and upright, and one that feared God, and eschewed evil” (Job 1:1). Job lost his cattle, sheep, camels and servants. In addition to this devastating economic loss, the unthinkable happened – Job’s children perished. Through this horrible tragedy he remained faithful to God. Then Job was struck with horrible skin boils from the soles of his feet to the top of his head. In the midst of his suffering, while scraping his sores with a piece of broken pottery, his wife pleaded with him to curse God and die. Job replied, “Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips” (Job 2:10). Job’s response is classic, one which every person would do well to heed; it provides strength for one’s faith in difficult and troubling times.

The New Testament does not promise that God will shield us from problems. Instead, it speaks of the trials we will face. Paul penned the following to the Romans: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (8:18). Later in the epistle he encouraged them to be “…patient in tribulation…” (12:12). James counseled, “My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience” (Jam. 1:1-2). Later, he speaks of the great men of old: “Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience” (5:10). Thus, we reach the inescapable conclusion – pain and suffering are a reality.

The Philosophical Problem

Philosophically it is called “the problem of evil.” Different philosophers throughout the centuries phrase it differently; however the basic outline is the same. The problem of evil is alleged to be inconsistent with Christian and Jewish doctrine. The dilemma of pain, suffering and evil is simply defined: “If God is all-powerful and all-loving, then pain, suffering and evil should not exist. An all-powerful and all loving God would not allow pain and suffering. Since pain and suffering exist then…

1. God is not all-powerful. He cannot stop pain and suffering.
2. God is not all-loving. He does not care enough to stop pain and suffering.
3. God does not exist.

The philosopher Epicurus phrases it like this: “Either God wants to abolish evil, and cannot; or he can, but does not want to; or he cannot and does not want to. If he wants to, but cannot, he is impotent. If he can, and does not want to, he is wicked. But, if God both can and wants to abolish evil, then how comes evil in the world?” Let us examine the tenants of the conundrum.

Is God all-powerful? The omnipotence of God is often questioned. Usually, Christian’s have no problem accepting the all-powerful nature of God, until something goes amiss in their life. For some, questioning the ability of God is the only way to reconcile faith and the tragedies which befall one’s life. However, denying God’s omnipotence creates a vacuum in one’s spiritual life, severely eroding the foundations of one’s faith over time.

The Bible is very clear on the omnipotence of God. God declared to Abraham, “…I am the Almighty God; walk before me, and be thou perfect.” (Gen. 17:1). God told Moses He “…appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty…” (Exod. 6:3). Isaiah stated, “Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding” (Isa. 40:28). Jesus, describing how difficult it would be for a rich man to enter heaven, told His disciples, “…With men this is impossible; but with God all things are possible” (Mt. 19:26). Denying the omnipotence of God is not an option for a believer; God is all-powerful!

Is God all-loving? Perhaps God does have the power to stop the horrible calamities of life but for some reason chooses not to. Perhaps, despite what we have been taught, God is not really a loving God.

Denying the all-loving nature of God makes a mockery of His grace, mercy and the grand scheme of redemption. John, the disciple whom Jesus loved, wrote much about His love for us. Consider part of his first letter, “He that loveth not knoweth not God; for God is love” (1 Jn. 4:8). “And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him” (1 Jn. 4:16). The golden text of the Bible speaks volumes of God’s love: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Jn. 3:16). Humanity, in the battles of life, may choose to no longer love, but such is not an option for God. God is love!

The question to be pondered now becomes, “Does God exist?”  For many, this is the only rationale they can accept. The deep and painful wounds from life’s tragedies are more than they can bear. Because of their anger toward God they cast Him aside. Instead of intellectually challenging themselves, they choose rejection. This position is foolish, for the psalmist wrote, “The fool hath said in his heart, there is no God” (Psa. 14:1). It is also reckless, illogical and unscientific. A dismissal of God and embracement of atheism does nothing to answer the problem or fortify one to deal with life’s problems. It only paints a darker, bleaker picture and casts one into gloom.

Thus, according to Scripture, God is all-powerful, God is all-loving and God does exist! Since such is the case how can pain and suffering be explained?

In next month’s issue of The Visitor we will discuss the explanation and the answer for pain and suffering.

Article by: Brad Shockley

Zion, with the beautiful temple of God once resting on its western slope, is the highest hill in Jerusalem.  From her fixed position high above the hills, Zion served as a fortress of protection and a beacon of light to the land of Judah.

Old Testament writers honored this place called Zion and often wrote of her, their writing looking forward to a better Zion, the church of our Lord. The apostle, in contrasting the limitations of the old regime with the blessings in the Lord’s church, reminded the Hebrews that they, indeed, had come to that better place:

“But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels” (Hebrews 12:22).

We, today, have come to that place. We have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. Sometimes I think we tend to take for granted the grandeur of the church the Lord “purchased with his own precious blood” (Acts 20:28).

Certainly, the faithful prophets of old did not take Zion for granted. They loved her even as we are to love the Lord’s church today. With the beautiful imagery of Zion representing the church, many song poets through the years also sought to capture the beauty of Zion, some referring to her as an old ship. In 1977 Conrad Cook penned the beautiful words to “Is that the Old Ship of Zion,” a song that tells the story of a man standing on a river bank, looking out and seeing the old ship of Zion sailing in the distance.

As he strains his eyes to make out this ship, he realizes that “its hull was bent and battered.”

He goes on to describe the scene: “Waves were rough,” he writes, “but that old ship was sailing. Is that the old Ship of Zion I see?”

What a beautiful image of the Lord’s church! Surely, through the ages, the church has been “bent and battered.” She has had to endure many storms and a multitude of attacks and will do so until “the Lamb shall overcome them” (Revelation 17:14).

Long before John’s vision, however, Daniel of old reminded us that Zion “shall never be destroyed,” that she “shall stand for ever (Daniel 2:44).

Today I am so glad to be part of that everlasting ship of Zion, to be able to sail life’s sea in this old ship. I want to tell you that I love this church, and I hope that this look back at her beauty will excite you to a greater love for her, too.

There are so many reasons I love old Zion, but there is one timely one here that we want to pause to remember: We love the old ship of Zion, today, because of her history.

True, many of us may have a personal history with the church. Perhaps we were raised by Christian parents and grandparents as was Timothy (2 Timothy 1:5). We could have been born in a place where God’s word was silent; but, instead, for many of us hearing the word of God taught was as common as sitting down to eat supper. For those teachers, the gospel was their life. We are thankful for that.

Some among us, however, came across the gospel later in life. Still, someone, somewhere shared the story of redemption with you, and the gospel convicted you and led you to the redeeming blood of Christ through faith and baptism into His death (Romans 6:3).

Regardless of how we arrived at Mount Zion, our history in the Lord’s church is rich and deep. But the church of Christ goes further back than our lifetimes and the lives of our forefathers.  Prophetically, the history of the church goes back thousands of years to the Old Testament.

Remember Isaiah’s great sermon, in the second chapter of Isaiah:

“And it shall come to pass in the last days that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.  And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem” (verses 2-3).

How many gospel preachers and teachers have opened up that scripture to discuss the beauty and history of the Lord’s church! Sometimes men forget such scriptures and prophecies and look back to the nineteenth century, to noble men such as Barton Stone or Alexander Campbell, and say, “There it is. There is where the church of Christ started.”

But that is not the case. The church’s establishment and existence were cemented in heaven long before the inception of this country. Inspired writers such as Isaiah and Jeremiah anticipated her coming repeatedly throughout the Old Testament prophesies. The Lord Himself ordained this church long ago, saying that the “Lord’s House” should be established on a mountain and that “out of Zion shall go forth the law, and the word of the Lord from Jerusalem” (Isaiah 2:3).

Indeed, “out of Zion”! At Zion – more than a thousand years after Isaiah’s writing – the apostle Peter stands up and delivers the first gospel message after Jesus ascended to heaven. His message was not a man-made one but was a sermon written by the very hand of the Lord.

Peter – the Lord said only a short while before Pentecost – I want you to preach “repentance and remission of sins … in (my) name among all nations, beginning at Jerusalem” (Luke 24:47).

Peter was faithful to that command. When his sermon at Zion about Jesus Christ comes to a climatic end, the audience cries out, “Men and brethren, what shall we do?” Peter, led by the inspiration of the Holy Spirit, answers,

“Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38).

What happens next is part of the powerful vision Isaiah sees in Isaiah 2.  Isaiah sees “all nations … flow unto” this church. And sure enough, on the great day of Pentecost, on the western side of Mount Zion, many “gladly received his word (and) were baptized, and the same day there were added unto them about three thousand souls” (Acts 2:41).

The second chapter of Acts records the birth of this new Zion, the church of our Lord. That glorious day the hopes and dreams of centuries past were finally realized.

They were realized on the hill of Zion about A.D. 33.  Since that day, the Lord’s church has endured her share of difficulty.  The storms of innovation, digression, apostasy, and apathy have beat against the hull of this great old ship for these two millennia. By the eighteenth century here in America, it might have been difficult to find the Lord’s church teaching and worshipping faithfully.

But secular history tells us that in the early years of the 1800s there were pockets of individuals who had a hungering and thirst for truth. They began to realize that the denominational systems where they worshipped were man-made, not God-ordained. A man here, one there, another some miles away began to search out the scriptures as did the Bereans in Acts 17:11.  Four such men were James O’kelly, Abner Ones, Elias Smith, and Barton Stone.

They realized that the Word of God no longer was the basis of their faith and practice, and these four men among many others began working for restoration – no, not “for the restoration of any religious group, but for the restoration of the one church of the New Testament,” says Robert Brumback in his History of the Church Through the Ages.

From several separate denominations, these men worked to re-dig some old wells, to restore the church of Christ to its pure form. The rallying cry was one that has been much needed through the ages and is needed today: Let us go back to the Bible.

As they re-dug those wells, they found that the biblical wells did not include infant baptism or sprinkling for baptism. So they discarded those practices. They realized that there was only one name “given among men whereby we must be saved,” and that was the name of Jesus Christ. So they called themselves Christians, and some began referring to the church simply as the church of Christ, just as Paul does in Romans 16:16.

In 1824, Barton Stone met Alexander Campbell for the first time, and they began to share ideas. At the end of their meeting, Stone said, “We plainly saw we were on the same foundation, in the same Spirit, and preached the same gospel.”

That message of unity is precisely the one the Apostle Paul preached in the first century: “For by one Spirit are we all baptized into one body,” Paul writes, “whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Corinthians 12:13).

What a beautiful thing it is when we can join together, “drinking into one Spirit,” and unite on the decks of that old ship of Zion!  Many honest, truth-seeking men from two centuries ago preceded us in resurrecting that unity. They went back to the teaching of the apostle Paul, when he instructs us to endeavor to “keep the unity of the Spirit in the bond of peace,” to proclaim only “one body, and one Spirit, even as ye are called in one hope of your calling, One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all” (Ephesians 4:3-6).

Building upon one foundation – clutching the Word of God as their only creed – these restorers began to go back to the gospel pattern. They taught baptism – immersion – for the remission of sins, they called themselves after no other name than the name of Christ, and they returned to the first century pattern of gathering around the Lord’s Table weekly.

There are a hundred reasons we love old Zion, but, certainly, among them are her rich, biblical history. We do not need to look to the world or to denominational practices to shape the Lord’s church today. We need only to go to the Word of God, search those scriptures, follow the powerful teachings handed down by the Holy Spirit, and “follow after the things which make for peace” (Romans 14:19).

Should we be faithful in keeping her pure – if we serve well within her gracious borders – we will sail on that old ship to a lovely harbor. As we look ahead – just beyond the distant horizon – not far over those restless waves, we can see that harbor now, and just beyond is that “holy city, new Jerusalem” (Revelation 21:2).

Mr. Cook, in the ending of the beautiful “Is That the Old Ship of Zion,” pictures the conclusion of the great journey on the old ship. Courageously, he steps off of the river bank and onto that ship that is sailing on to Glory land.

“As I step on board,” he writes, “I’ll be leaving all my troubles and trials behind. I’ll be safe with Jesus the captain, sailing out on the old Ship of Zion.”  Perhaps the world needs more; but for me – for us – the old ship of Zion is enough.

Article by: Steven Bowen

Is there anything in a name? One newspaper ad read: “Lost – One Dog. Brown hair with several bald spots. Right leg broken due to auto accident. Rear left hip hurt. Right eye missing. Right ear bitten off in dogfight. Answers to the name “Lucky.” In his book Names, Paul Dickinson collected strange and unusual names. In 1941 two men executed in Florida electric chair were named Will Burn and Will Frizzle. A Montreal window washer fell while washing windows and died. His name was Will Drop. Dan Druff became a barber. Jeff Treadwell became a Podiatrist. Two police partners were named Goforth and Ketchum. O’Neil and Pray became partners in church equipment. Will Crumble a plaster contractor.

After the Civil war, the managers of the infamous Louisiana lottery asked General Robert E. Lee if they could use his name in their scheme, assuring him it would make him rich. Lee stood up straight, buttoned his gray coat and shouted, “Gentlemen, I lost my home in the war. I lost my fortune in the war. I lost everything except my name. My name is not for sale and if you fellows don’t get out of here, I’ll break this crutch over your head!”

Solomon reminds us, “A good name is to be chosen rather than great riches”(Prov. 22:1) and “A good name is better than precious ointment” (Eccl. 7:1).

The third command highlights this and signals God’s support for this truth: “You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain” (Exod. 20:7).  Words matter and names matter and no name matters more than name of “Lord.” Of Jesus the Christ, Paul writes, “God also has highly exalted Him and given Him the name which is above every name” (Phil. 2:9).

A.W. Pink said, “His name must be used neither with contempt, irreverently, or needlessly. It is striking to observe that the first petition in the prayer the Lord taught His disciples is, “Hallowed be thy name!” The name of God is to be held profoundly sacred. In our ordinary speech and in our religious devotions nothing must enter that in anywise lowers the sublime dignity and the highest holiness of that Name. The greatest sobriety and reverence is called for. It needs to be pointed out that the only time the word “reverend” is found in the Bible is in Psalm 111:9, where we read, “Holy and reverend is His name.” How irreverent then for preachers to style themselves “reverend”!

In Colossians 3:16, the Bible says, “…teaching and admonishing one another in psalms and hymns and spiritual songs.” A host of beautiful hymns teach about the great value of Lord’s name. I like this one…

His name is Wonderful
Jesus my Lord
He is the mighty King
Master of everything
His name is Wonderful
Jesus my Lord
He’s the great Shepherd
The Rock of all ages
Almighty God is He
Bow down before Him
Love and adore Him
His name is Wonderful
Jesus my Lord
(“His Name is Wonderful,” Audrey Mieir, © 1987 Manna Music Inc/Kingsway’s

While trying to reach savage tribes in India, a missionary stumbled into a dangerous area. A large party of warriors surrounded him with spears pointed at his heart. Expecting to die at any moment, he breathed a prayer, closed his eyes and began singing, “All Hail the Power of Jesus Name.” When he reached the words, “Let every kindred, every tribe,” he opened his eyes. There stood the warriors, some in tears, every spear lowered. He spent the next two years preaching the gospel to them. Unfortunately, this reaction is a far cry from what we see and hear today—even right here in the Bible belt.

It seems people have no idea how God views their choice of words, and if we don’t pay attention, we can fall prey to this error also. “For out of abundance of heart the mouth speaks. A good man out of good treasure of his heart brings forth good things, and an evil man out of evil treasure brings forth evil things. But I say to you that for every idle word that men may speak, they will give account of it in the Day of Judgment. For by your words you will be justified, and by your words you will be condemned (Mt. 12:34-37).

But now, no idle words get you in hotter water than using the Lord’s name in vain. “Thou shalt not take name of Lord thy God in vain, for the Lord will not hold him guiltless who takes His name in vain.” The New Testament version is found in Matthew 6:9: “Our Father which art in heaven, Hallowed be thy name.” So what does God mean by “in vain”? It means “to use it lightly, frivolously or profanely.” The Jews understand this and always have! So much so that they never even pronounced His name. They wrote it YHVH. The Massoretic scribe copied the Name in a manuscript, he had to sit in full Jewish dress, wash his whole body, and could not begin to write the name of God with a pen newly dipped in ink and should a king address him while writing that name he must not take notice of him.” Ultimate respect!

Rabbi Stuart Vogel collaborated on a book with Laura Schlessinger entitled The Ten Commandments: The Significance of God’s Laws in Everyday Life.. He wrote of the third commandment:

…When the temple stood… the sacred name of God was clearly forbidden to be recited except on Yom Kippur, holiest day of year (which falls between 9/18-10/8), by the High Priest, the holiest person, in the Holy of Holies within the Temple at Jerusalem, the Holiest Place…In respect for it’s great sanctity (the name of God) is not pronounced as it is written…In ordinary speech, the word…“the Name” is substituted by some Jews …Some Orthodox Jews always spell God’s name G-d except in context of a blessing or other sacred text.

That’s the kind of respect God commands and expects. “The Lord will not hold him guiltless who takes His name in vain” (Deut. 5:11). Are you getting this?

How is God’s name profaned today? How do men take God’s name in vain? Hollywood hardly knows how to produce a movie without swearing, profanity and using the Lord’s name in vain. Do you know why? Because this reflects how people in the world treat God’s name.

Rabbi Vogel explains further, “the true translation of this command…is carrying the Lord’s name in vain.” Christians carry Christ’s name and it is possible that our lives may sully it if we do not live by His principles.

1. People misuse God’s name in insulting others.
2. People abuse God’s name in excusing their behavior: “God told me to cut the grass today.” “I didn’t feel led to go to work.” Instead of accepting and obeying God, people say “I’ve prayed about it and God has given me peace on this.”
3. People misuse God’s name to blackmail and coerce: David Koresh, the infamous leader of the Waco, Texas based Branch Davidian cult: “God told me for you to give me your wife” Jim Jones of the People’s Temple: “God says you should drink this Kool-Aid.” Oral Roberts: if you do not send $8 mill within 3 months, God says He will “call me home.”
4. People use God’s name to project a spiritual image that may be a sham. Phrases like “Praise the Lord” and “Hallelujah” punctuate their speech. These are wonderful words, when they come from a heart full of devotion to God. But you can teach a parrot to say these words and that is all some people do—parrot the talk of their religious mentors with no real thought of the true significance of these words, or any thought to the consequences of using God’s name lightly. Paul speaks of those who “…profess to know God, but in works they deny Him.” The talk of such is usually liberally sprinkled with these sacred phrases.
5. People misuse God’s name in jokes: Jesus, God and heavenly things are holy and not material for humor.
6. In Old Testament times, Rabbis taught that people sullied God’s name when they failed to offer thanks for their food. They believed food was a gift from God and that we “pay” for it by acknowledging it with gratitude.
7. People abuse God’s name to express surprise or amazement. Be careful with euphemisms.
8. We misuse God’s name if we do not worship in spirit. “These people worship me with their lips but their hearts are far from me” (Mt. 15:8). Have you ever sung a song about Jesus thoughtlessly?
9. We misuse God’s name when we pray mindlessly. “When you pray, do not use vain repetitions as heathen do” (Mt. 6:7). Do we pray the same exact prayer, saying by rote the same things over and over?
10. People abuse God’s name by disobeying God’s laws. We must remember, of course, we are under the law of Christ, not the Law of Moses (1 Cor. 9:21; Gal. 6:2). It is just as serious to take the Lord’s name in vain by what we do as by what we say.

God’s people have always taken God’s name with them. Israel means “God prevails” or “soldier of God.”  If you’re a Christian, you take Jesus’ name with you to school, to work, when you go home, to Wal-Mart, to the ballgame. “Let everyone who names the name of Christ depart from iniquity” (2 Tim. 2:19). It’s not enough to talk the talk; we’ve got to walk the walk. We take the Lord’s name in vain when we claim to be committed, but our actions don’t back up the claim. If you call yourself a believer, act like one! Don’t drag the name of Jesus through the gutter.

Don’t call Jesus “Lord” and thumb your nose up at His teachings. Are you doing that today? If so, you’re taking His name in vain. You’re dragging His holy name through the mud.

There are some people who would cast aside any law all together.      Jesus took that head on in Matthew 7:21-23: “Not everyone who says to Me, “Lord, Lord,” shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, “Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, “I never knew you; depart from Me, you who practice iniquity [lawlessness]!”

Iniquity is defined as 1) the condition of one without law—either because one is ignorant of it or because he is violating it; 2) contempt for and violation of law…; manifestations of disregard for law.” Disregard the law of Christ and you do so at your own peril.

The greatest hindrance to lost people being saved is not that they can’t understand the gospel, but that they can’t understand why people who claim to be Christians behave like they do. Mahatma Gandhi, activist pioneer of nonviolent social protest in leading the struggle for independence in India once said, “I like your Christ. I do not like your Christians. Your Christians are so unlike your Christ.”

Ever get your mouth washed out with soap? Of course, the mouth is not the real problem, is it? It’s the heart! And what’s inside will come out. When you squeeze the tube of toothpaste, what comes out? Toothpaste! When the world squeezes you, what comes out? That’s what’s in your heart. When I’m filled with love and peace and goodness and the world squeezes, that comes out. When I’m filled with bitterness and meanness and hate and the world squeezes, that’s what comes out.

Use God’s name in an honoring way, by praying, reading Scripture, talking to others about the Lord, singing songs of praise to Lord. Stand up for Jesus’ name when others profane it. You wouldn’t use someone’s name in vain if they were next to you. The more you use His name reverently, the less you’ll use it in vain.

Article by: Brett Hickey

John Adams, second president of the United States, once made this observation: “Facts are stubborn things; and whatever may be our wishes, our inclinations, or the dictates of our passion, they cannot alter the state of facts and evidence.”  Indeed, facts are important because knowledge relies heavily upon factual information, assuming that we want our knowledge to be based upon truth and what is real.  We have all heard the comic line, “Don’t confuse me with the facts,” but it’s sad when that same attitude often governs people’s behavior in important areas of life.  The most important area of all, of course, has to do with our relationship with God.

Too often we develop opinions in religion, but then we are confronted with facts that expose those opinions as false.  How do we respond to those facts?  Do we accept them and act accordingly or do we ignore them and act as if they don’t exist?  In contrast to the comedic line already referred to, we need to have the attitude of Sergeant Joe Friday on the old television show, Dragnet.  As he investigated a case, he would often say, “Just the facts, Ma’am, just give me the facts.”  Incidentally, that’s the kind of presentation that we should demand of our preachers and teachers in the church!  We want them to get up and tell us what God has actually said in his word (1 Pet. 4:11) and not deal in speculations and the opinions of men.  Since it is by the use of “facts” that God has revealed the truth in the Bible, we are blessed to read for ourselves what Christ actually taught and learn from incidents that really occurred (Rom. 15:4).

While it may be true that learning facts is not always exciting for some people, we must possess factual information on various Bible topics or we will be lacking in our concept of spiritual things.  Yet, some deal very little in facts in order to promote what they consider to be more exciting things, hindering them from having the proper basis for a good understanding of God’s will for their lives.  However, I don’t want to leave the impression that factual preaching means that it must be lacking in power and persuasion.  That is simply not the case!  Look at Stephen’s discourse in Acts 7 and the point becomes crystal clear.  He gave the Jewish leaders a good history lesson as he spoke of how their historical past was one of idolatry and rebellion against God repeatedly.  All of this factual information allowed Stephen to conclude his speech with a powerful denunciation against the stubborn unbelief of his hearers (verse 51-53).  This shows that preaching must be factual, but at the same time it can be preached with power and conviction as people are reproved, rebuked, and exhorted by the word of God.

Please consider this question: How do you react to the facts presented in God’s word (when you read them for yourself or you hear them proclaimed in a sermon)?     Do you accept them gladly or do you try to negate them in some way?  The truth is that men often deal with the truth in an unfavorable way, causing them to deny what is factually true.  Let’s notice how some seek to overthrow Biblical facts.

DISTORTION

Sometimes an attempt is made not to face the facts by distorting the real issue or by slanting things their way.  In other words, they are guilty of misrepresenting what the real facts are in the case.  A good way to illustrate this is how some have tried to justify instrumental music in the worship of the New Testament church.  The false charge has been made against us, “You people don’t believe in music.  You think that music is wrong in the church.”  One lady actually stated to me several years ago, “I’ll never become a member of the Church of Christ because I like music too much to give it up.”  When one recognizes what the real issue is, it’s obvious that such statements as these are a distortion of the facts!

It is an obvious fact that we don’t believe “that music is wrong in the church” because it is often a part of our assemblies and it is also something that we enjoy (in the sense that we find it edifying and uplifting).  It is true that we don’t use instrumental music, which is actually the point of the criticism, but that is a far cry from saying that we don’t obey such passages as Eph. 5:19– “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.”  When it comes to the New Testament church, it is vocal music that is specified, hence authorized, every time.

Let’s notice some facts that are undeniable: (1) Secular history attests to the fact that the early church did not sing with instruments of music: “All our sources deal amply with the vocal music of the church, but they are chary with mention of any other manifestations of musical art”– Music In Western Civilization by Paul Henry Lang/ “In the beginning, all the Christian musical practices were vocal”– Music In History by Howard McKinney & W.R. Anderson  (2) The New Testament shows that their music was always confined to “singing”— Eph. 5:19; Col. 3:16; Heb. 2:12; Acts 16:25; 1 Cor. 14:15; James 5:13  (3) When instrumental music was introduced into congregations of the Lord’s church, it caused division among brethren.  Early in the 1800’s, using the instrument in church assemblies was virtually unknown. In 1860 the practice was introduced in Midway, KY, but it caused great controversy.  Their preacher, Lewis Pinkerton, said that this was the only congregation he knew of where the instrument had been successfully introduced.  This innovation into the Lord’s church became a constant source of trouble, eventually causing a major division in the body of Christ.  That is an undeniable fact!

Facts are stubborn things, but after it is all said and done, nowhere does the New Testament authorize instrumental music in our worship today.

DENIAL

Another attempt to evade the truth is by simply denying the facts and contradicting what the Scriptures plainly reveal.  For example, consider how some deny what the Bible teaches about baptism— I’ve heard some claim that it is not a command of the gospel, while others assert that it is never spoken of as having a connection to salvation.  Here are the facts: (1) Baptism is a command of God– “And he commanded them to be baptized in the name of the Lord” (Acts 10:48).  Notice that it was not a choice or an option, but a command of the gospel (Mark 16:15-16) unto salvation.  (2) Every time baptism is mentioned in regard to salvation, it always comes first and salvation follows (in that order)– Read it for yourself in Mark 16:16; Acts 2:38; 1 Pet. 3:21; Gal. 3:26-27, et al.  (3) Only immersion will suffice– It involves much water (John 3:23), a going down into the water (Acts 8:38), a coming up out of the water (Acts 8:39), a burial (Rom. 6:4), and a resurrection (Col. 2:12).

Facts are stubborn things!  We can deny them, but that will not make them go away.  The word spoken by Christ will judge us in the last day (John 12:48).

GO ON THE ATTACK

When all else fails, some find it necessary to attack the presenter of facts.  They can’t give scriptural authority for instrumental music, so they engage in name calling and character assassination.  Calling brethren “antis,” non-progressive, or legalists is a poor substitute for Biblical authority.  When they can’t answer the arguments that show that baptism is “for (unto) the remission of sins” (Acts 2:38),  they make false allegations like we believe in “water salvation” or we teach that one can merit salvation.  It shows the weakness of one’s position when the messenger is attacked in order to overthrow the “facts” that have been proclaimed.

Facts are stubborn things, especially when they are backed up with the authority of heaven!  Let us remember the words of Christ: “Heaven and earth shall pass away, but my words shall not pass away” (Matt. 24:35).

Article by Billy D. Dickinson

Throughout the New Testament, there are various names and descriptions given for the church. It is referred to as the church of God (Acts 20:28; 1 Cor. 1:2; Gal. 1:13; 1 Tim. 3:5), the church of Christ (Rom. 16:16) and the church of the firstborn (Heb. 12:23). In Luke’s record of the conversion of Saul of Tarsus, he uses a name and description for the church that is unique to the book of Acts. In Acts 9:1-2, Luke writes:

Then Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.

Most Jews viewed the Christians as a heretical sect and such was Saul’s view as well. Saul did not view the church as The Way, so this name is more likely to be Luke’s wording. Following his conversion however, Saul of Tarsus, or the Apostle Paul, would also view the church as The Way and refer to it as such. Later in life, when Paul retold the story of his conversion to Felix, he also referred to the church as The Way (Acts 24:14). In addition to the conversion account of Saul, the church is referred to as The Way three more times in the book of Acts (Acts 19:9, 23; 24:22).

The fact that Luke, guided by the Holy Spirit, refers to the church as The Way is no accident. It is purposeful and meaningful. First of all, it was an important distinction and acknowledgement in the first century. There was a false notion in the first century that Christianity was simply a sect or a party of Judaism, much like the sect of the Pharisees or that of the Sadducees. The church was not simply an off-shoot of Judaism however—it was the fulfillment of the prophets and the kingdom of God (and it still is!) In referring to the church as The Way, Luke and Paul showed this truth clearly. They did not view the church as a part of Judaism; they viewed the church as the only way of truth. Just as the name The Way was important to the first century church, the name is still important to the church today, and offers us many valuable lessons about the nature of the church.

The Church is Singular

By referring to the church as The Way the Holy Spirit indicated the singular nature of the church. This simple truth is often misunderstood or twisted in the world today where people want to believe there are many paths to God. Additionally, people do not want the church to be singular, because something that is singular is by nature exclusive. People do not want there to only be one church, or one plan of redemption, or one way of salvation. The world wants options, choices and diversity. God’s Word makes it quite clear though, there are not many ways to please Him, there is one way and only one way to Him—His son Jesus.

The Apostle Peter made the singular nature of salvation very clear during one of his early trials before the Jewish leaders. As Peter responded to the questioning of the high priest and his council after the healing of a lame man in Acts 3, Peter stated, “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). At that point, it was important for the Jews to learn that salvation was not found in the name of Moses—it was found in Jesus. Today the same truth needs to be recognized by the world: salvation is not found in Buddha, Muhammad, or some New Age guru. The only way to salvation is still through Jesus.

It is also important to understand that even within Jesus, there is only one way. Some people will agree that salvation is only found in Jesus, but they believe all “Christian” doctrines are acceptable in the sight of God. When we turn to the inspired Word of God, however, we do not find this to be the case. The Way is obviously one way, not many ways. The Way is not made up of multiple bodies of Christ or a plethora of faiths. The singularity and oneness of the church is abundantly clear in Paul’s letter to the Ephesians.

There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all (Eph. 4:4-6).

As the New Testament makes clear, the church is the body of Christ (Eph. 5:23; Col. 1:18, 24). Since there is only one body, that means there is only one church. Also there is only one faith, not many faiths. Even when you look at the many denominations in the world, you find multiple faiths. Some believe in faith alone, while others believe faith must be accompanied with works. Some believe that baptism is essential for salvation, while others do not. Some believe that worship can be done at any time and in any way man sees fit, while others believe it must be done the way the New Testament teaches. There are even groups that claim to be a part of the Christian faith, yet they believe Jesus is a created being and not part of the Godhead. Obviously, in denominationalism there are many faiths, not just one. Thus, we cannot say that the church does not matter as long as it is Christian. A church is not The Way if it is not the church built by Christ (Mt. 16:18), the church one reads about in the New Testament.

The Church is Absolute

In that the church is singular, it is also absolute. This message does not set well with much of the world today, because the world hates absolutes. The world claims there is no absolute truth; there is no black and white; no right and wrong. People much prefer a squishy and fluid set of guidelines, grey areas, or a subjective and relative truth to live by. This essentially allows people to live however they want and find a way to justify themselves and their lifestyles. After all, if there is no such thing as absolute truth, then one can’t fully know the truth, and thus one can’t be judged for not living according to the truth. Yet, for this philosophy to work, one must reject that there is absolute truth, which is exactly what so many have done. Many today have ascribed to the sophistry of a website motto I once saw which read, “All religions contain some truth, no religion contains all the truth.” Sadly, two millennia later, people are still cynically asking the same question as Pilate—“What is truth?” (Jn. 18:38).

To appease the masses, many so-called churches have given in to the pressure of moral relativism in order to tickle the ears and sooth the consciences of people living in sin. The church of the New Testament however, The Way, does not give in to relativism. Instead it holds fast to the absolute truth of the New Testament. The church teaches there is truth and thus there is falsehood. There is right and thus there is wrong. There is righteousness and there is sin. As the church, we do not teach these things because we are arrogant or egotistical—we teach these things because God teaches them in the Bible.

It is important to understand that Jesus taught absolutes. Jesus definitely felt truth was absolute and knowable. As He prayed to His Father in John 18, He prayed, “Sanctify them by Your truth. Your word is truth.” Jesus did not say that God’s word was part truth, or His personal version of truth, or even mostly truth. Jesus said God’s Word is truth. God’s word is all truth; it is the definition of truth. It is difficult to be more absolute. Jesus also didn’t teach that there were many ways to the Father, or even a few ways to the Father. When Thomas admitted he did not know the way Jesus was going or the way Jesus was speaking of, Jesus responded by saying, “I am the way, the truth, and the life. No one comes to the Father except through Me” (Jn. 14:6). Again, Jesus’ words are absolute in this instance.

Additionally, when Jesus taught about salvation, He did not teach there were many plans. With reference to salvation, Jesus taught absolutes. Jesus taught that without belief, one would die in their sins (Jn. 8:24). Belief is absolutely necessary to avoid spiritual death. Jesus also taught that without repentance, one would perish (Lk. 13:3). Jesus taught quite absolutely that if man is not willing to confess Him, but instead denies Him, then Jesus will deny that man (Mt. 10:32-33). And as Jesus gave His final commands to the disciples, He did not offer a suggestion or an idea; He issued an absolute command to, “…make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Mt. 28:19). This command is incredibly absolute, and seems very strange if baptism is not absolutely essential for salvation. Also, as Mark records, in this final commission to His disciples Jesus taught in unmistakable language that, “He who believes and is baptized will be saved; but he who does not believe will be condemned’ (Mk. 16:16). The world shutters at the notion of an absolute plan of redemption that must be followed. But to deny such a plan is to deny the absolute teaching of Jesus.

Article by: Nate Bibens

In the small city of Timnath Serah, in the mountains of Ephraim, the great leader Joshua spends the end of his days.  An accomplished man at the end of his life, Joshua would have been able to tell some amazing stories.  Imagine the wonderful things Joshua had seen God accomplish in his lifetime from the Exodus to the giving of the law to the providential generosity of God to the people for forty years.

He lived an amazing life in an incredible time.  By the end of his life he was able to see the fulfillment of promises that God had made at least 600 years before.  The historical record says, “So the Lord gave to Israel all the land of which He had sworn to give to their fathers, and they took possession of it and dwelt in it…Not a word failed of any good thing which the Lord had spoken to the house of Israel.  All came to pass” (Joshua 21:43, 45).  He was also able to enjoy the rare time in the history of Israel when they serve God faithfully:  “So the people served the Lord all the days of Joshua, and all the days of the elders who outlived Joshua, who had seen all the great works of the Lord which He had done for Israel” (Judges 2:7).

The time of Joshua is a time of great blessing for the people of God.  Why is this?  One of the reasons that this time was so grand is because of the great leadership of Joshua! Everyone who has a desire to lead others should spend time trying to understand what makes Joshua such a great leader.  For the purpose of this article, we are going to notice five leadership qualities that make him such a faithful and successful leader of God’s people.

Lesson #1- Joshua had a Mentor

From the very first time we meet Joshua in Exodus 17, we can see that Joshua has a great relationship with the leaders of Israel.  In Exodus 17, facing the challenge of the Amalekites, the experienced leaders of Israel, including Moses, Aaron and Hur, turn to Joshua.  The support they give is the factor that contributes to the ultimate victory of Israel over the Amalekites.

As we continue to read of Joshua over the course of the years of wandering, we read of a man close to Moses.  In fact, he is sometimes referred to as “Moses’ servant” (Ex. 24:13, 33:11; Num. 11:28; Josh. 1:1).  Joshua’s loyalty to the man God had chosen to lead his people was not universally practiced among the children of Israel.  A rebellion led by Korah had resulted in the death of those that followed him (Numbers 16).  Even Moses’ own brother and sister had challenged his leadership because of jealousy (Number 12:1-12).  But not Joshua.  He was forever willing to serve as Moses’ servant, learning from him every step of the way.

In modern parlance, we would say that Moses was Joshua’s mentor.  The practice of an older and experienced leader training a younger leader is found throughout the Bible.  For instance, we read of Elijah and Elisha, Jesus and the twelve apostles, Paul and Timothy, Paul and Titus, and Peter and Mark just to name a few.  Those who want to learn to be leaders can take a great lesson here.  God’s plan for developing younger people into leaders involves younger people developing close relationships with older, faithful, and wise leaders.  If you are younger, consider those you are spending time with.  There are lessons that can be learned from a mentor that one will not learn if only spending time with peers.  Follow God’s plan, as Joshua did, and find a strong mentor to help you grow into the leader God wants you to be!

Lesson #2- Joshua was willing to stand against popular rebellion

The next lesson we learn from Joshua is a rather unpleasant requirement of those who would lead well.  In Numbers 13, the children of Israel reach the borders of the Promised Land.  While the nation camped on the borders of this land of promise, twelve “spies,” one from each tribe, survey the land and its inhabitants, preparing to bring back a report.  Clearly, these spies would have an enormous influence on the future of the entire nation.  Their word would guide the decision making process.

When the spies returned, ten of the twelve brought back a negative report finding that the adversaries were too grand and that the goal was therefore beyond reach. They did not believe that the children of Israel could defeat the residents of Canaan.  Two of the spies disagreed: Caleb of the tribe of Judah and Joshua of the tribe of Ephraim.  These men believed that God, who had done what seemed impossible before, could do it again.  They strongly encouraged the congregation to trust God and obey his commands.  While we admire these two men, the Israelites did not.  They disapproved of their counsel so much that they even took up stones to stone them.  Under this pressure, Joshua and Caleb did not relent (see especially Numbers 14:6-10).

In this moment, we see a quality that is vital to making a good leader: Joshua was willing to stand against popular rebellion!  In order to lead, a man must be willing to stand for the truths of God’s word even when others will not. Although good leaders do not desire to be disliked, the truth is that they sometimes will be.  A leader whose primary concern is their popularity will fail in the most perilous of times.  Joshua was an amazing success in this aspect of his life.  Like Joshua, good and faithful leaders will hold to the truths of God’s word, even if it means that they have to stand against popular rebellion.

Lesson #3- Joshua was Willing

When God revealed to Moses that his time to die was soon approaching, Moses immediately thinks of the people.  Realizing that they are not ready to walk alone,  Moses asks God to provide another leader who can direct and care for the people.  God answered this prayer by choosing Joshua as the man who would succeed Moses as the leader of the children of Israel (Numbers 27).

When the time came for Joshua to assume the role of leader, he had already lived a full life.  He had already done many things for God and could have decided to leave it to “the other guys.”  But this was not the choice he made.  Instead, when Joshua was called to serve, he was willing (Joshua 1).

It is interesting to note the importance of willing service on the part of those who would lead well.  The apostles left all to follow Jesus (Mark 1:16-20). Peter writes that elders should serve, “not by compulsion but willingly” (I Peter 5:2).  Timothy was encouraged to, “give yourself entirely to them, that your progress may be evident to all” (I Timothy 4:15). The message for our time is that when opportunities come, they need to be ready and willing to serve.

Lesson #4- Joshua was decisive

Once Joshua steps into this new role, there is much to do.  The children of Israel had come a long way, but they still were not in the Promised Land!  The expectations placed upon Joshua were enormous.  Many men have crumbled under the weight of such great responsibility, but not Joshua.  Instead, at this moment, Joshua displays a much needed characteristic- he is decisive.

We find this characteristic on display throughout much of the book of Joshua as they conquer (see Joshua 6) and settle the land of Canaan (see Joshua 18:3-7).  Over and over, the people look to Joshua for direction and receive it.  Each time, Joshua’s directions are clear and the results are mostly positive.  Why is Joshua able to be a decisive leader?

Joshua is a decisive leader because Joshua is a knowledgeable leader.  In every circumstance, Joshua directs the people to follow God’s will.  A decisive leader will need to have a deep knowledge of God’s word.  This deep knowledge will result from a daily study of the Bible, many hours spent listening to sermons, and multiplied conversations with others of like precious faith discussing the manifold wisdom of God.  Years and years of this kind of living will help a person develop the deep knowledge of God’s word needed to be a decisive leader.

Joshua is also a decisive leader because he is credible.  After all, the people come to him.  They trust him.  They look to him for direction.  Credibility results from consistent service to God and God’s people.  A leader will naturally develop credibility as a result of total dedication to the cause of Christ in their local congregation over time.

Knowledgeable and credible leaders are able to be decisive.  Decisive leadership is not necessary every day, but when it is, people will look to a knowledgeable and credible leader for direction through a uncertain time.

Lesson #5- Joshua Was a Servant

Jesus says, “whoever desires to be great among you, let him be your servant” (Matthew 20:26).  Paul teaches us, “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself.  Let each of you look out not only for his own interests, but also for the interests of others” (Philippians 2:3-4).  Great leaders focus on serving those they lead.  Joshua’s life is a constant illustration of the value of leading this way.  We can see this characteristic on display in two decisions Joshua makes at the end of the book that  bears his name.

First, as the nation of Israel was beginning to settle into the Promised Land, Joshua waited.  He did not wait because of any doubt or fear, but because he was selfless.  Joshua put others first.  Once the tribes began to settle, Joshua was then given the privilege of choosing his own setline place.  Looking to the calm and cool hills of Ephraim, Joshua picked a remote place where he could enjoy the final days of his life surrounded by his family.  In true servants’ style, Joshua then cleared the area himself and built his own city and his own residence (Joshua 19:49-50).

Second, having settled in the hill country of Ephraim, Joshua’s life of service was not over.  He never came to a point in life where he surrendered his responsibility.  The long life of Joshua was given entirely to serving the interests of the nation of Israel.  As the dawn of his life began to appear upon the horizon, Joshua continued to lead.  His final acts of servant leadership are recorded in Joshua 23 and 24 where we read of his final speeches to the people.  The first speech (Joshua 23) provides direction to the leaders around Joshua.  He warns them about the dangers that lie ahead.  In the final speech (Joshua 24) Joshua speaks to the people where he encourages them to commit to following the only true and living God.  His speeches bear fruit in that the people continued to follow God for many years after his death (Judges 2:7-9).

Conclusion

Joshua’s life provides us with an opportunity to learn about being a good leader.  Although he was not a perfect man, Joshua does display some important characteristics that will help leaders of all ages as they attempt to lead God’s people God’s way.

A couple of years ago two young men from our local university visited our worship services. One of the young men had visited previously and the other one was visiting for the first time. They listened carefully to the teaching and at the conclusion of my lesson I offered the invitation, explaining the conditions of salvation, while writing the initials of the conditions on the board (“HBRCB”). As I finished, the two boys looked at each other, grinned, and nodded.

I was puzzled by their behavior, but later I arranged home studies with each of them and learned what was so amusing to them at the time. One of the boys said, “Dan warned me this church always explains salvation as a process involving several steps, and that salvation is not complete until the final step of baptism is completed.” He added, “I have always believed God saves sinners instantaneously at the point of belief and that salvation is not a gradual process that can be itemized and worked through systematically by the believer. God is sovereign and He does not need our help to save us.” He concluded, “When you closed your lesson, I looked over at Dan and nodded that he had described you accurately.”

The young man had been reared with the Calvinistic view that the sovereignty of God is completely and solely responsible for the salvation of sinners at the moment of belief and that there is no other response necessary from the sinner.

Proponents of the faith-only belief have denied for years that baptism is essential to salvation. They argue that baptism requires action on the part of the sinner and that if it is necessary in order to be saved, he would be saved by his own works and not by the sovereign power of God.

The faith-only proponents have a real problem with the condition of repentance, however (Acts 2:28; 3:19; 17:30). If repentance is viewed as a necessity for salvation, requiring action on the part of persons who repent, then repentance would be a work—as is baptism.

The faith-only proponents try to circumvent this problem with Paul’s words in 2 Timothy 2:24, where Paul prays that God will give repentance to his enemies. Paul is obviously hoping God will orchestrate circumstances in the lives of his enemies in some way that would bring them to their senses and cause them to change their minds (repent) about Paul. Paul’s words clearly indicate, however, that the choice for changing one’s mind (repentance) must be made by the sinner and not God.

The faith-only people argue, however, that Paul is teaching that God can choose to break through the hardness of the sinner’s heart and give him what he can never achieve on his own—repentance for the sins he has committed.  They argue further that this repentance is given by God to the sinner at the moment of belief.

By such reasoning, faith-only folks can neatly tie up their position that salvation is an act of the sovereign God without any response necessary from the sinner at the moment of belief.

There are many problems with such a doctrine. Where does “godly sorrow” that leads to repentance fit into the equation (2 Cor. 7:10)? Furthermore, if faith and repentance occur simultaneously at the moment of belief, what becomes of confession? Confession is clearly necessary for salvation (Rom. 10:9-10). Does God also provide it for the sinner?

It becomes evident even from a cursory reading of the conditions of salvation in the Great Commission (Mt. 28:18-20; MK 16:15-16), the conversion cases listed in Acts, and the essentials of conversion listed in the Pauline epistles, that conversion is the result of a process that begins with faith and completes with baptism.

Compare the process of becoming united with Christ to the process by which couples are united in marriage. At what point in the marriage process does the marriage union actually occur? When the couple says their vows? When they exchange rings? When they are pronounced husband and wife? When the certificate is signed? When the couple is joined sexually? Normally, these are all components of getting married in most Western cultures. Becoming husband and wife is a process. During that process, there is culmination in several senses: legal, public, ceremonial, and physical. Nevertheless, most people usually regard sexual consummation as the completion of the total process—at least in a legal sense. It is so important that in its absence, there can be an annulment, a judgment that a supposed marriage was void from the beginning.

In a similar way, conversion is a process. Faith, repentance, confession, and baptism are all important elements in that process. Unless a sinner becomes a penitent, confessing, baptized believer, there is no conversion. Faith has chronological priority, because the process begins with it. Baptism, however, is the culmination of the process. It is the point at which new converts are translated into Christ (Gal. 3:27; Rom. 6:3-4). Without this culminating step the conversion is annulled.

Article by: Carl M. Johnson

In the years preceding the Civil War Daniel Webster, the illustrious Massachusetts Senator, was a hero to abolitionists, especially to those who opposed the spread of slavery into new states coming into the Union.  In 1831 the poet Ralph Waldo Emerson wrote the following lines in praise of Webster.

Let Webster’s lofty face
Ever on thousands shine;
A beacon set, that freedom’s race
Might gather omens from that radiant sign.

In 1852, however, Webster decided he wanted to be President and gave a speech attacking abolitionists for being uncompromising, hoping this would boost his political aspirations.  Those who had looked on him as a hero were now disillusioned with Senator Webster.  In fact, in 1854 Emerson wrote another poem about Webster that vividly demonstrated his disappointment.

Why did all manly gifts in Webster fail?
He wrote on nature’s grandest brow, For Sale!

How sad and how pathetic that a man would sell out for political advantage.  But, of course, that is what politicians have always done – and still do!  How much sadder still is when Christians are for sale.  May the Lord grant us the courage to ever say to the Devil and to the world, “Not for sale!” Note with me some Bible Heroes who refused to sell out.

Peter and John

Peter and John were offered a great sum of money if they would sell the gift they had been given as Apostles.  In Acts 8 Philip went into Samaria and preached Christ unto them.  Men and women heard the message, believed and were baptized. (Acts 8:12)  There was a sorcerer named Simon who, when he saw the miracles Philip was able to perform believed and was baptized himself.  The Apostles in Jerusalem sent Peter and John to Samaria and the two Apostles began to lay their hands on the new converts so that they could receive the Holy Spirit and miraculous gifts.  The Bible says “When Simon saw that through laying on of the Apostle’s hands the Holy Spirit was given he offered them money.”  (Acts 8:18)  He wanted to purchase the power these men had to be able to lay hands on others and give them the Holy Spirit.  By the way, Simon clearly saw that the miraculous measure of the Holy Spirit was given by the laying on of the Apostle’s hands.  When people tell me they can speak in tongues, heal the sick, and perform the other miraculous gifts of the Spirit today I ask them, “Give me the name of the Apostle who laid hands on you.”  There are no living Apostles today and hence the miraculous gifts that existed in the early days of the church have ceased as I Corinthians 13:8-10 plainly teaches.

When Simon offers to purchase the gift of God Peter bluntly and forcefully tells him he is in danger of losing his soul.  “Your money perish with you because you thought the gift of God could be purchased with money!”  (Acts 8:20)  Peter is bluntly telling him that he is going to perish in hell, and his money with him!  Amazingly, Simon does not get mad and quit the church after receiving such a harsh rebuke (as many have and do) but he repents and asks Peter to pray for him.  Peter’s answer to Simon can really be boiled down to three words, not for sale!  Not only was the gift not for sale, but neither were Peter and John.  That is what is needed today – preachers like Peter and John who are not for sale no matter the price or the accolades.  Yes, we need more preachers in the brotherhood, but not just any preachers.  We need men who are not nor sale!

Naboth

Naboth had a lovely piece of property with a vineyard on it.  Unfortunately, however, it bordered the grounds of the palace of King Ahab and Queen Jezebel. Ahab decided that he wanted to purchase the property, plow under the vines, and plant a kitchen garden.  He approached Naboth and offered him a premium deal.  “I’ll pay whatever amount of money you want,” declared Ahab, “Or if you prefer we can trade.  I will give you a better piece of land.  Name your price!”  I Kings 21:3 records Naboth’s answer, “The Lord forbid that I should give the inheritance of my fathers to you!”  Those fourteen words (the only recorded words of this good man) can be reduced to three words – Not for sale!  It must be understood that Naboth did not refuse to sell just because of some sentimental attachment to the land he had received from his fathers.  It was much more substantial than that.  When Moses had given each family an inheritance in the land they were enjoined to never sell their inheritance throughout their generations.  Ahab cared little for God’s Word, but Naboth was a man who would not sell out, even to the King!  “The Lord forbid that I sell out!  Not for sale!”   Ahab takes to his bed and sulks like a spoiled child until Jezebel comes to his rescue and has Naboth murdered so Ahab can have his kitchen garden.  Of course, in the end both Ahab and Jezebel end up as food for the dogs because of their blatant brutality and mockery of God’s justice.  Nevertheless, thank God for men like Naboth.  May we have the courage to never sell our inheritance.  Our forefathers sacrificed their fortunes, their good names, and even their lives so we could have the scriptural pattern for the church, worship, and salvation.  How can we give up what they have passed on to us from God’s Word?  Let us declare as boldly as did they, not for sale!

Jesus

Jesus, I declare as reverently as I can, is our ultimate hero because he was not for sale at any price.  According to one of the accounts the last temptation of Jesus in the wilderness consisted of Satan taking Jesus up on an exceedingly high mountain.  He shows the Lord all the kingdoms of the world in a moment and then bids Jesus to fall down and worship him.  “All these things I will give you if you will fall down and worship me,” Satan tempts.  Jesus answers, “Away with you, Satan!  For it is written, you shall worship the Lord your God, and him only you shall serve.”  (Matthew 4:9,10)  In a nutshell what Jesus told the Devil was, Not for sale!  Later, just a little while before his death on the cross, Jesus took the disciples up to a high mountain and told them for the first time that he was going to be put to death, buried, and then raised from the dead.  Peter took Jesus aside and rebuked him saying, “Not so Lord!”  Jesus rebukes Peter with the surprising words, “Get behind me, Satan!  For you are not mindful of the things of God, but the things of men.”  (Mark 8:33)  Jesus addresses Peter, but the Lord recognized that Satan was working through Peter still trying to get him to sell out and not fulfill the Father’s will.  Jesus tells Satan again, not for sale!  Jesus would not sell out but went to the cross, thus making a way for our salvation.  Thank God Jesus was not for sale.  May the examples of the heroes we have reviewed today, along with many other examples in the Scriptures inspire and motivate us in our dealing with the world and the Devil.  Paul reminds us in I Corinthians 6:19-20 that we are not our own, for we were bought with the price of the precious blood of Jesus.  Let us then, since we are bought and paid for, boldly declare to all who would tempt us with worldly riches or accolades, not for sale!

Article by: Jerry Dickinson 

The assembled children of God drinking fruit of the vine from one cup was clearly commanded and exemplified by Jesus in the institution of communion (Matt. 26:27; Mark 14:23; 1 Cor. 11:25). After taking a cup of fruit of the vine and giving it to the disciples, He commanded, “Drink of it, all of you…” (ESV, Matt. 26:27) He also said, “This cup is the new Testament in my blood…” (1 Cor. 11:25). Thus we have His command and His pattern. Drinking from individual cups is not the communion—it is a different observance, just as much as sprinkling is not baptism. One of the most illogical arguments in favor of individual cups is the notion that because there are many cups worldwide by means of many congregations, many cups in one assembly must therefore be permitted. The late Guy N. Woods amazingly offered this clearly flawed line of thinking in his book, Questions and Answers – Open Forum:

“How are all the churches of Christ, through the world, to use but ‘one cup’ (container) in the observance of the Lord’s Supper? Such is obviously impossible. The difficulty is not removed by conceding to each congregation one container; in this case, there is not one cup but many—as many cups as congregations. …to contend for ‘one cup’ and then to justify as many cups as there are congregations is to abandon the argument as well as to be guilty of gross inconsistency” (V.I, p. 209, 1976).

Kevin Pendergrass, another advocate of multi-cup communion, echoed the same reasoning in the Pendergrass-Elmore Debate on June 5^th, 2009, saying:

“To argue that each congregation is to have its own ‘cup of the Lord’ is to argue for more than one cup of the Lord – as many cups as congregations. To contend for only one container and then justify as many containers as there are congregations is to abandon the argument for having only one container to begin with” (1^st Speech, 19:47).

One more example would be that of James Oldfield, host of the North Carolina television program, A Word from the Lord, who said:

“If the cup of the Lord can be represented by one individual cup in each congregation, and thus you have multiple cups representing this cup, why can’t you have multiple cups in the congregation?” (Communion: How Many Cups? 32:00)

This is really quite simple. Whatever is commanded or forbidden in the communion by the commands and pattern of Jesus can only be bound on each congregation individually, since it is only ever observed by individual, autonomous congregations! Let me repeat that: the Lord’s supper is only ever observed by individual, congregations, so it should be understood that whatever is commanded by Christ can only apply to such.

I’ll say it like this: the communion is observed on a congregational level. A Christian does not keep it privately, alone, by his or her self, nor does the universal church come together in one super congregation (such is not even possible). The first century church was instructed and led by the inspired apostles (Luke 11:49; Acts 2:37, 42; 4:35; 8:18; 1 Cor. 12:28; Eph. 2:20; 2 Pet. 3:2; Jude 1:17), and under their divine guidance the Lord’s supper was observed by a gathered assembly (the apostles themselves were gathered together when Christ taught it to them). Therefore, the proper manner in which it is kept—in harmony with Jesus’ example—applies to the assembly gathered to observe it. So I’ll say it again (and plenty more times before we’re finished)—that which is required in the observance of communion (all drinking from the same cup) applies to the assembly observing it, because, in the Lord’s church, that is the only situation in which it is ever observed!

That each congregation is autonomous (independent) from another is a fact of which Woods was well aware. The other two gentlemen are aware of it just as much. Every congregation’s observance is independent from another congregation’s observance, and each one of those observances must conform to the Lord’s instructions and pattern. Let’s explore this fact:

THE PASSOVER LAMB

The Israelites were commanded to have one lamb per house (Ex. 12:3), yet there were many houses throughout the nation. Is it reasonable to believe that to argue for one lamb per house is to argue for more than one lamb because there are as many lambs as houses? Nope. Not by a long shot. This requirement for celebrating the Passover (the use of one lamb) pertained to the households individually (“a lamb for a house”), not the nation as a whole. It was observed on a household level—not a national one. According to the reasoning of Woods, Pendergrass, and Oldfield, each house could surely have had multiple lambs during the Passover because there were multiple lambs nationwide, but we see how such logic is flawed. Since the command “a lamb for a house” existed, each house would still be required to use just one, regardless of whatever the situation was nationwide. Make sure to make a mental note of that and go back and read their quotes again! Since Christ’s pattern (all drinking from the same cup of fruit of the vine) and command exist, then each individual congregation is required to obey, no matter what results from it on a worldwide scale.

Consider also that when there are simultaneous assemblies worldwide, consequentially, there are simultaneous speakers worldwide, but simultaneous speaking in one assembly is forbidden (1 Cor. 14:29-33). Also, while there are simultaneous assemblies, there may be multiple songs offered to the Lord. One assembly might be singing “I Must Tell Jesus,” while another congregation is singing “Wonderful Words of Life” at the same time, but would it be acceptable to sing multiple songs at the same time in one assembly? Would it? The point is, just because something occurs on a worldwide scale by means of multiple assemblies (e.g., multiple cups, simultaneous speakers, different songs sung simultaneously, etc.,) does not mean that such is permitted to occur in a single assembly.

Now I would like to address all three of their comments one by one:

Guy Woods said:

“How are all the churches of Christ, through the world, to use but “one cup” (container) in the observance of the Lord’s Supper?”

Did Guy Woods really believe anyone was saying this? Did he really think this was the issue—that the whole church the world over had to use one physical cup? There are only two options: either he did believe this was what people were contending for, or he was using sophistry. If this is what he believed, then what is it worth to anyone to consider any thing the scholar has to say on the issue since his whole understanding of it is rooted in obvious error? Whatever may be the case with him, let’s make sure we understand that the church of Christ as a whole does not have to use one cup, and nobody is saying they do. Multiple cups of fruit of the vine by means of multiple congregations are fine, reasonable, permissible, acceptable, scriptural, authorized, right, expected, and justifiable. Multiple cups in a single observance are not.

“The difficulty is not removed by conceding to each congregation one container; in this case, there is not one cup but many—as many cups as congregations.”

The difficulty of which he speaks is the concept he stated before about the church as a whole using one cup, but this difficulty does not need to be removed, nor is it really a difficulty—it is not the issue. Many cups of fruit of the vine worldwide are permissible. Individual Christians in one assembly each drinking from their own cup is sinful. The use of individual cups is disobedient to the command of Christ and a change of His pattern. Whose pattern should we follow? Man’s or Christ’s?

Kevin Pendergrass said:

“To contend for only one container and then justify as many containers as there are congregations is to abandon the argument for having only one container to begin with.”

I used the Passover example earlier to refute this. Pendergrass might as well be saying, “To contend for only one lamb and then justify as many lambs as there are houses is to abandon the argument for having only one lamb to being with.”

The whole argument here is nothing but an assertion. There is no explanation as to why the contention of the one is abandoned by the other. All they have ever established with this argument is that there cannot be one container worldwide, which nobody ever denied in the first place! This assertion requires the premise that all observances of the Lord’s supper on the first day of the week constitute as one single observance—that there is no such thing as multiple observances or individual observances. I say it again: for the argument to even be considered, it must be assumed that all observances of communion somehow merge as one single observance. Kevin Pendergrass should affirm or deny that each congregation’s observance is independent from another’s. If he affirms, at the very moment his argument falls.

Along the same line, James Oldfield said:

“If the cup of the Lord can be represented by one individual cup in each congregation, and thus you have multiple cups representing this cup, why can’t you have multiple cups in the congregation?”

Because multiple cups in the congregation are prohibited by, and contrary to, the divine pattern command of Jesus. Enough said.  To all those who keep the Lord ’s Supper in an unrighteous manner, including these three gentlemen, I plead with you to repent. Let us remember the Lord in the way He intended. Consider it. Pray on it. May the love of God be shed abroad in our hearts.

Article by Andrew Richarson