Let’s Consider Christian Camping
Let’s Consider Christian Camping
William McRea
Across Canada nestled among grand oaks or shimmering birches are the sites of more than fifty Christian camps for boys and girls. One may take a long drive down a crooked country road or merely stop beside a busy highway to observe one of these camps in operation. Many of them lie dormant for eight or nine months of the year, and then suddenly become alive with the pounding of hammers, the laughter of children, and the sounding forth of God’s Word. Time, money and energy must go into each of these efforts. What is the purpose? To where does it all lead? Why should I become involved?
Eight years ago, Mr. James Booker saw a need to further the work of the Lord among boys and girls, and with the help of Mr. Colin Anderson directed the first Camp Galilee. Using tents and little equipment it was a small group that shared in the daily activities, but is was a start and today we see the results of that exercise and vision. Ten miles northeast of Renfrew and two miles off highway 17, Camp Galilee is located on a hill overlooking a small private lake. From a few tents and one frame building it has grown until at present there are six camper’s cabins, a large dining hall, handcraft building, recreational hall, chapel, and smaller cabins for those who are helping. Up to seventy campers enjoy the program at each ten day session, which includes; two boy’s camps, (junior and senior) two girl’s camps, (junior and senior) and a Youth camp. We are impressed and thankful to see the Lord working in young lives and in blessing every effort put forth at the camp.
During the camping season last year 300 campers, 40 counsellors, and 8 assemblies participated directly and many others indirectly. Observations from our experience at Camp Galilee are presented in this article. Both the assets and dangers of Christian camping are to be seen as they relate to: THE CAMPER, THE COUNSELLOR, THE LOCAL ASSEMBLY, THE HOME, THE LORD
The Camper:
“And that from a child thou hast known the holy ‘Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus” (2 Tim. 3:15).
A trip to camp exposes a child to one of the most concentrated influences of BIBLE TEACHING that is possible today. Our ten day period provides approximately three hours organized Bible teaching plus many incidental applications of the Scriptures every day. This is far superior to any other current program to reach children for Christ. The results of this concentration are at least two-fold. Many children have been brought to a SAVING KNOWLEDGE OF JESUS CHRIST through camp work. It is unquestionably the most fruitful area of our work in the Ottawa Valley. Also this concentration of Bible teaching has a marked effect upon many Christian campers producing SPIRITUAL GROWTH. Peter’s words are still true, “Desire the sincere milk of the Word that ye may grow thereby.”
We have become increasingly conscious of the danger of mere “professions” at camp. The setting is conducive to this, and overly-zealous counsellors can contribute to it. Constant effort is made to eliminate any undue pressures upon the camper. It has been our experience that when a spiritual atmosphere prevails, and young Christian campers are ‘living Christ’ before their companions, unsaved boys and girls are brought under conviction and seek counsel.
The CHRISTIAN ENVIRONMENT undoubtedly accounts for the spiritual impact upon the camper’s life. This environment builds Christian character as the camper is taught to apply Christian principles to every area of life — the ball field, cabin clean-up, and the dinner table. The preaching and practising of the Scriptures are related constantly, something that is unique in children’s activities among our assemblies today.
There are not, however, the conditions of resentment and hostility in this protected environment and this could tend to give a new convert an unrealistic introduction to the Christian life. Thinking that life at home will be as easy as taking a stand for the Lord at camp, could develop a false sense of security which, in turn, could be the very means of his collapse. If every effort is made to avoid a monastic atmosphere at camp, and appropriate ministry and counsel are given, we feel that a babe in Christ can be prepared for the difficulties he will face. At this point we commend him to the Lord for His keeping.
The highlight of every camping session is the testimony meeting at the concluding campfire. Invariably, we are greatly impressed with the SPIRITUAL STIMULUS camp is to the Christian youth. It is like a ‘battery charger’ or a ‘filling station’ on their journey of life. It was a thrill to listen to the testimony of a keen teenage athlete as he told of the Lord’s dealing with him in his backslidden condition during youth camp, and how he had been restored to the Lord. The repetition of such stories speaks for the value of such camping experience. Every Christian young person needs this type of spiritual retreat.
Perhaps one of the greatest needs in the Church of God is the consistent Christian life. The camping program aids in the SOCIAL DEVELOPMENT of Christian youth, teaching them to live the Christian life in a society, not just a Chapel. The responsibility is placed upon the Christian campers to so live Christ that others will be won to the Lord. The opportunities are unlimited to teach responsibility, cleanliness, considerateness, obedience and co-operation.
A good part of the program is related to the development of PHYSICAL SKILLS. As qualified counsellors give instruction in swimming, boating, archery, riflery, handicraft, camperaft, etc., campers acquire abilities that can be very useful in promoting their testimony. The danger of over-emphasizing this is ever present, and must be held in proper balance constantly.
From the camper’s viewpoint, the cost of going to camp is a hindrance to some, — or is it? True — the expense is great in contrast to D.V.B.S. or Sunday School, but the relative value is as great a contrast. Fees are at a minimum and many adults have made scholarships available for those in need.
The Counsellor
“Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee” (2 Tim. 1:16).
Seventy campers race across the field, through the trees, hopping over logs and knolls, snapping to attention as they form seven straight lines in front of the dining hall. At the front of each line urging each boy to stand at his best is the counsellor. Many have given up their holiday time, devoting it to camp and the camper. Why is he there? What benefit is it to him?
“Jim” was a young fellow who, after prayerfully considering what to do during his vacation, decided to counsel at Camp Galilee. The camp director inquires about “Jim’s” testimony in the local assembly. This is important as much harm can be done if a counsellor sets a bad example for the young lives entrusted to his care.
“Jim” is anxious to help in the assembly, but finds it difficult to take part publicly. At camp he, and every other counsellor, will lead a Bible study group with their cabin as well as direct a campfire. Many have testified that as a result of their counselling experience they started TAKING PUBLIC PART in prayer and speaking which has been carried over into the assembly.
During the ten day period two of the boys in “Jim’s” cabin came to him seeking to be saved. “Jim” had the unspeakable joy of LEADING HIS FIRST SOULS TO CHRIST and caused within him a greater determination to witness for Christ. Others came with spiritual problems and Bible questions causing “Jim” to SEARCH THE SCRIPTURES and seek the Lord’s guidance for a satisfying answer.
FELLOWSHIP with other Christians his own age and the example set by the more mature Christians are unforgetable experiences for every counsellor.
Camp has been a CHARACTER BUILDER for “Jim.” He has taken on responsibility, learned patience and his spiritual concern for others has increased.
The spiritual environment for ten days has probably been a mountaintop experience for “Jim” and there is the danger of being let down when he returns home. Proper guidance from the camp director and the local elders, however, should result in a continuation of his exercise and development to the lasting profit of the assembly.
The Local Assembly
“For from you sounded out the Word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad” (1 Thess. 1:8).
Since their association with the Christian camping movement “Springhill,” a fictitious name, but actual assembly, has felt the impact.
Each year their Sunday School sponsors several children for a period at camp. Also they conduct a contest with a free trip to camp as the prize. Besides this they promote camp with announcements, pictures and rallies. Their reason is obvious, they have found camp to be the REAPING PLACE for their work in the Sunday School and the children’s meeting. Often the seed sown in the assembly work is the basis for conversions at camp.
The visiting children to Sunday School early in September were NEW CONTACTS made through the camp. The parents were so impressed with the effect of camp on their children that they even accompanied them to the Chapel. Now as a result of the initial contact at camp several are in fellowship in the assembly and four families are attending regularly. This is an actual case history.
“Springhill” has every reason to thank the Lord for the camp when they reflect upon the DEVELOPMENT OF THEIR YOUNG PEOPLE who have counselled at camp. “Jim” now participates actively at the Lord’s table. Others have offered to teach Sunday School, and are willing to open meetings. One brother in full-time service for the Lord did his first speaking at camp.
Our Lord’s commission: “Go ye into all the world” is taken seriously by this assembly. They are not content to wait for the unsaved to come in but are aggressive in attempting to REACH OUT INTO THE WORLD with the Gospel. Camp work is their most fruitful out reach. With proper follow-up procedures — investing time, talent, and finances in camp work is investing it in the local assembly.
The Home
“He….rejoiced, believing in God with all his house” (Acts 16:34b).
The home is still the basic foundation for our society, the local assembly, and every individual. Having such an influence, the home itself does not escape the impact of Christian camping.
Two years ago our neighbours sent their two boys to camp. This opened the door for WITNESSING TO THE UNSAVED. After camp, the boys who had professed to be saved put themselves to sleep by singing choruses. This so impressed the parents that the father asked what had happened to them at camp. Since then they have attended some meetings at the Chapel. So sympathetic was he toward camp that he offered to assist in the electrical work being done.
A Roman Catholic recently converted came as cook to camp last year and found it to be a PLACE OF REAPING FOR HER FAMILY. During the summer her daughter and son both professed to be saved. What a change this makes in their home! How often the story is repeated! Parents who faithfully pray for and witness to their children see them come to the Lord during a stay at camp.
Another home was greatly disrupted by a rebellious teenage son who had professed to be saved in his younger years. The Lord dealt with the lad at camp and his desires now are towards the things of the Lord. The ATMOSPHERE OF THEIR CHRISTIAN HOME has been completely changed, and the family has been drawn together in a way they thought impossible.
The return of ‘challenged’ campers to their home many times STIMULATES THE PARENTS. The challenge to continue the work begun at camp encourages an active Family Altar, and the provision of adequate Bible study and counsel. Indirectly it often proves of great benefit to parents too.
The Lord
“And whatsoever ye do, do it heartily, as to the Lord, and not unto men” (Col. 3:23).
In reviewing the Christian Camping movement and our experience, it is increasingly obvious that this is a work raised up by the Lord for the glory of His own Name. It is perhaps one of the greatest expressions of obedience to the “Great commission” today. All in one, it is a training-ground for God’s people, a reaping-field for the unsaved, and a channel into the assembly.
“I am made all things to all men, that I might by all means save some.” (1 Cor. 9:22b).
The Challenge of the 70’s --Part 2
The Challenge of the 70’s
Part 2
William McRea
William McRae, formerly of Toronto but now serving the Lord at Dallas, Texas, gave three forceful messages at the Youth Convention held at Peterborough, Ontario, near the close of 1970. All present felt the impact of their challenge. We publish these in hope that our readers may likewise be impressed.
Power Unlimited
In our previous message on “Unconditional Surrender,” we spoke of facing the Challenge of the ‘70’s by dedicating our lives to the Lord. This morning our subject is “Power Unlimited” or “Meeting the Challenge of the ‘70’s in the Power of a Spirit-filled life.”
For ages, water has flowed over the Falls of Niagara, estimated to vary between one hundred and seventy-six thousand and two hundred and twenty thousand cubic feet per second. This water power, when harnessed, equals four million horsepower. Yet, until a very short time ago, these magnificent falls have only had a scenic value. Now, about one-tenth of the available power is operated, and, in the form of electricity, is transmitted to cities and villages over wide areas and applied to industrial projects.
But what about neglected spiritual power? The risen Lord instructed His disciples to tarry at Jerusalem until they “be endued with power from on high” (Luke 24:49). They did tarry, the Holy Spirit did come, they were empowered and thousands were converted that day.
That same Person with all His power has taken up residence within every child of God. It would be inaccurate to speak of the neglect of His Person. With some justification the twentieth century has been called the Age of the Holy Spirit. In it we have seen the rise of the Pentecostal movement. As a reaction to dead liberalism there has been a great emphasis upon the Holy Spirit and personal experience in the old-time denominations. As a result, greater attention has been given to the third person of the holy Trinity by conservatives who now are studying the Bible to see what it teaches on pneumatology. Even the World Council of Churches is greatly interested in the doctrine of the Holy Spirit.
But it may be highly accurate to speak of the neglect of the Power of the Holy Spirit. The degree to which we are appropriating and experiencing His power may be measured by the productiveness of our personal Bible study; the effectiveness of our witness in the world; the reality of the Lord in our life; the vitality of our prayer life; the conquest of the works of the flesh; the manifestation of the fruit of the Spirit in our temperament.
The tremendous power of atomic energy has been lying dormant for milleniums, yet, it is only in recent years that we have discovered that this power existed and have been able to marshal it for human use. In the same way there lies dormant in many Christian lives a tremendous, vast, spiritual potential. Apparently it was so with the Ephesians. Paul writes to them:
“Be not drunk with wine, wherein is excess but be filled with the Spirit” (Eph. 5:18).
You will observe, first of all, that this is a specific command from the Lord for every Christian.
I. It is a Specific Command from the Lord
This is an imperative mood and is as much a command as the new commandment to “love one another” (John 13:34), or the command to “grieve not the Holy Spirit (Eph. 4:30), or to “quench not the Spirit” (1 Thess. 5:19). It is not a fringe benefit, it is a basic fundamental of the Christian life. It is not a luxury; it is an assential. It is not part of the extraordinary, super spiritual Christian life; it is part of the normal Christian life. It is not for a few; it is for all. It is not the chrome trim of the Christian life; it is the chassis.
Chas. Finney said: “He who neglects to obey the command to be filled with the Spirit, is as guilty of breaking the command of God, as he who steals, or curses or commits adultery. His guilt is as great as the authority of God is great who commands us to be filled. His guilt is equivalent to all the good he might do if he were filled with the Spirit.”
This is an imperative of the present tense. It could have been an aorist tense which would have said “Be filled here and now, at this moment,” as one would tell a child to “Be quiet” for a moment while he answers the phone. But this present imperative says “Be constantly filled” with the same force as the “Be quiet” used by parents who live in an apartment with thin walls! This command is to be characterized by being filled with the Spirit as men of Acts 6 were “full of the Holy Spirit.”
But notice also that this imperative of verse 18 is a particular aspect of the Lord’s will. Our text begins with “And,” a word which connects it closely to verse 17.
“Wherefore, be ye not unwise but understanding what the will of the Lord is. And be not drunk … but be filled with the Spirit.”
Gramarians use this as an illustration of going from a general to a particular command. We use it every day when we say, “Be a good girl and clean your room.” This moves from a general to a particular command. “Be filled with the Spirit,” then, is a specific aspect of the Lord’s will for every believer. It must be said that we are not in the will of God unless we are filled by the Spirit.
And yet this which is a command is a great privelege. Quoting Captain Wallis, the Keswick Calendar comments upon our text by saying, “Yes, it is a command as well as a privilege. This is not some special blessing which God has reserved for certain of His children only. He has no favorites, I am so thankful that there is no such thing as a spiritual aristocracy, a number of believers for whom God reserves this peculiar blessing of fulness of life. Rather this is God’s norm for every one of His children.”
(Although it is a great privilege, yet it is a specific command from the Lord. But look closely. What is the exact nature of this command?)
II. It is a Command to be Controlled by the Spirit
This is clear from the metaphorical use of “filled” and from the analogy with drunkenness.
Jesus spoke at Nazareth, “and all they in the synagogue, when they heard these things, were filled with wrath” (Luke 4:28), that is they were controlled or influenced by the emotion of wrath. Again, when “the disciples were filled with joy” (Acts 13:52), they were controlled or influenced by the emotion. (See also John 16:6; Acts 19:28). When Satan filled the heart of Ananias (Acts 5:3), he took possession of it, or controlled it, or influenced it. The metaphorical use of “filled” in Ephesians 5:18 certainly suggests His controlling influence.
A group of clergymen were discussing whether or not they ought to invite D. L. Moody to their city. The success of the famed evangelist was brought to their attention. One unimpressed minister commented, “Does Mr Moody have a monopoly on the Holy Spirit?” Another man quietly replied, “No, but the Holy Spirit seems to have a monopoly on Mr. Moody.” That’s the filling of the Holy Spirit!
This is also clear from the analogy employed by Paul. Our text is the third occurance where the filling of the Holy Spirit is associated with drunkenness (Luke 1:15; and Acts 2:4,13,15). There is a very striking comparison between being intoxicated and being Spirit-filled. Both are under the influence of an external force; both have a strength outside themselves; both conditions are achieved by submission to that force, both conditions are temporary unless they are constantly reinforced and are identified by unmistakable demonstrations of unnatural behaviour. In both conditions one loses control of self. Self-control with all of the works of the flesh is lost to the control of the Spirit with His fruit. In a sense, then, a person is brought under the control of the Spirit by His filling.
(Paul leaves us in no doubt as to the importance of this command to be controlled by the Spirit when he presents the results.)
III. It Empowers an Abundant Christian Life
A careful study of Ephesians 4:1-6:9 will show not only that Paul is presenting here the conduct of the child of God that is worthy of His calling (Chs. 1-3) but also that Ephesians 5:18 is at the very centre of Paul’s argument and foundational to it. He is saying the power for such conduct in our personal life, in the world, church and home is in the Spirit-filled life.
A. He gives victory in our Personal Life
Our text is the conclusion and climax of 4:1-5:18. The theme of these verses has been the conduct of believers among unbelieving Gentiles. We are to put off the old man with his lying, stealing, corrupt communication, bitterness, malice, wrath, anger, clamor, fornication, uncleanness, covetousness, filthiness and foolish talking. But how? We are to put on the new man with his truthfulness, honesty, pleasing conversation, tender heartedness, forgiveness, goodness and righteousness. But, how?
All such conduct is present in a life filled by the Holy Spirit. There is unlimited power available to every Christian for spiritual victory over sin. “If ye through the Spirit do mortify the deeds of the body, ye shall live” (Rom. 8:13). “Walk in the Spirit, and ye shall not (by no means) fulfil the lust of the flesh” (Gal. 5:16). A young person filled with the Holy Spirit is experiencing the full potential of the Spirit’s unlimited power to give victory over sin in his personal life.
B. He gives Vision in our Witnessing
Our text is not only the conclusion and climax of the entire section, it completes the verses immediately preceding. The general condition for “Redeeming the time” (5:16) is understanding what the will of the Lord is (5:17). The specific condition is being filled with the Spirit.
Here the contrast with drunkenness becomes clear. As it deadens one’s faculties so that it is impossible to recognize and exploit opportunities, so the filling of the Holy Spirit sharpens one’s faculties for perceiving the opportunities that need to be redeemed in these evil days. The student filled with the Holy Spirit knows of His unlimited power enabling him to “buy up” every opportunity on the campus and use it to promote the Gospel.
C. He gives Vitality in our Church Life
The contrast with drunkenness continues. The intoxicated man has a vitality as the word “excess” suggests. The translations of this word (“riot” Titus 1:6; 1 Peter 4:4 and “riotous living” Luke 15:7) convey the debauchery and dissolution that was part of the “vitality” of a drunkard at a social party. In contrast to such debased conduct, Paul speaks of the vitality of the Spirit-filled man in the meeting of the church when he says, “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ, Submitting yourselves one to another in the fear of God” (Eph. 5:19-21).
What a breath of fresh air this person would be at a meeting of the church! He has an overflowing heart and an humble spirit because he is empowered by the Spirit. And yet there is more!
D. He Gives Volition in our Home Life
Noting that a spirit of submission is one of the evidences of the Spirit-filled life, the Scriptures proceed to enumerate three specific areas in which this is seen in our home-life: the wife’s enablement to be subject to her husband (5:22), the child’s enablement to be obedient to his parents (6:1), the servant’s enablement to be obedient to his master (6:5), is found in a Spirit-filled Life. A harmonious Christian home is through the power of the Spirit!
Here is an abundant Christian life radiating forth in four major directions from the central focus point —Ephesians 5:18. This command is the one text that ties together all the pieces of Ephesians 4-6. It contains the secret of being in our conduct what we are by calling.
The most crucial question that remains unanswered is HOW? Although many formulae have been advanced, yet, there is no Scripture with an explicit answer.
It is not by praying for it! Luke 11:13 says “How much more shall your heavenly Father give the Holy Spirit to them that ask Him?” This is pre-pentecost and no longer applies since He has come to reside in each Christian.
It is not by tarrying for it (Luke 24:49). He has come! This promise was realized at Pentecost.
It is not by emptying self of all sin — putting out the trash of Ephesians 4-5. This is putting the cart before the horse, so to speak. This is done through the filling of the Holy Spirit.
IV. It is by Means of Submission
You will note that this present imperative is also a passive. It is “Be filled.” This implies His availability and willingness to control us and requires only our consent. It is control by consent. Our consent to be controlled is expressed by our submission to the Lordship of Christ in every known area of our life. Just as there are two sides of a coin and you cannot have one side without the other, so also there are two sides in our spiritual life and you cannot have one without the other. You cannot be controlled by the Spirit without the Lordship of Christ. If He indeed is Lord in every area, then the Spirit is in full control of our life.
The real issue then is not for me to get more of the Spirit, but for the Lord to get more of me. The degree to which Christ is Lord is the degree to which the Spirit is in control. The degree to which He is in control determines the degree to which His unlimited supernatural power is marshalled into our life to bring victory, vision, vitality and volition. This is the power needed to meet the Challenge of the ‘70’s.
Conclusion:
Dr. F. B. Meyer came to a crucial, transitional time in his ministry. He sat dejectedly in his study. “My ministry is unfruitful, and I lack spiritual power,” he said to himself. Suddenly Christ seemed to stand beside him. “Let Me have the keys to your life,” Christ said. The experience was so realistic that he reached into his pocket and took out a bunch of keys! “Are all the keys here?” “Yes, Lord, all except the key to one small room in my life.” “If you cannot trust Me in all the rooms of your life, I cannot accept any of the keys.” Dr. Meyer was so overwhelmed with the feeling that Christ was moving out of his life because he was excluding Him from one interest in his life that he cried out, “Come back, Lord, and take the keys to all the rooms of my life!”
It is this kind of submission that brings the unlimited power of a Spirit-filled life.
The Challenge of the 70’s --Part 3
The Challenge of the 70’s
Part 3
William McRae
William McRae, formerly of Toronto but now serving the Lord at Dallas, Texas, gave three forceful messages at the Youth Convention held at Peterborough, Ontario, near the close of 1970. All present felt the impact of their challenge. We publish these in hope that our readers may likewise be impressed. This is the last of the series.
The challenge of the ‘70’s must not only be faced by dedicating our lives in an unconditional surrender to the Lord, and met in the power of a Spirit-filled life, but it must also be accepted by redeeming the time.
Following his speech at the Democratic Convention of 1806, a speech that made him three times the candidate of his party for the presidency, a friend said to Wm. Jennings Bryant:
“I suppose that many times before you had made just as able a speech as that and it was never remembered.” “Yes,” he said, “I suppose that is true, but that convention was my opportunity and I made the most of it.” Then he was silent for a moment as his great head rested against the cushion of the taxicab and the light of reminisence and retrospect came into his eyes. After a moment he broke the silence with these words: “And that’s about all we do in this, world, lose or use our opportunities.”
This tells the story of our life. We face a world that is as laden with ripe opportunities as a fruit tree with apples in early fall. Harold Lindsell, editor of Christianity Today, recently said, “It is an exciting time in which to live. Today may be the greatest opportunity for evangelical witness and advance if we seize the intiative and move forward boldly and unitedly.” More than one half of the people who have ever lived on earth are alive today!
Yet the evidence is irrefutable! Hosts of churches are without effective outreach, many new communities are without an evangelical church, hundreds of tribes are without the Gospel, and many countries are without much needed Bible Schools. It is still a fact that for every one person converted to Christianity, two are converted to Catholicism, five to Islam and nine to Communism.
Whatever else Bryant was, he was not a fool. He was a wise man. He used his opportunity! Such is our evaluation of any politician, businessman, salesman, speculator or athlete who uses every opportunity that presents itself. They are wise men.
It is for such wisdom that Paul pleads in Ephesians 5. He has been speaking of the conduct of believing Christians among unbelieving Gentiles and sums up his instructions in verse 15, “Therefore be careful how you walk” (New ASV). This care or diligence is to be directed toward walking not as a “fool,” but as a “wise” man. The portrait of a wise Christian is painted in verse 16. The course he follows is stated in the first phrase.
I. The Course … He Redeems the Time
This is the course a wise Christian will follow. The “time” is an opportunity. It is not the normal word for the passing of time but a word which means a moment for a particular action, or “a critical epoch” or “a special opportunity which may pass.” It is so translated in Galatians 6:10; “As we have, therefore, opportunity, let us do good unto all men.”
The one who redeems these opportunities is a wise Christian. To “redeem” an opportunity is to grasp it, take advantage of it or make the most of it. Actually it is a secular word used for the redemption of a slave out of the slave market by one who pays the price of his redemption. It also is a theological word for the redemption of a sinner from the bondage of sin by our Lord whose blood is the price of redemption. These analogies strongly suggest that the opportunities given to a Christian to witness among the Gentiles are in the possession of another, and need to be redeemed or released or they will be misused (and wasted). Jerome suggested they are in the hands of evil men. Calvin thought they are in the grasp of Satan. In view of 1 John 5:19 and 2 Corinthians 4:4, perhaps it is safest to say they are in the control of both Satan and evil men and must be redeemed.
A. Often they are opportunities to speak for our Lord. The story of Acts is the story of wise men, redeeming opportunities to speak. When the apostles were asked, “What does this mean?” Peter grasped the opportunity to preach his great sermon of Acts 2. Thousands were converted and he redeemed the opportunity from the grasp of evil men. When Stephen was asked “Are these things so?” (Acts 7:1), he redeemed the opportunity from the grasp of evil men and spoke such a word that Saul never recovered! In the synagogue the rulers said to Paul and his company, “Ye men and brethren, if you have any word of exhortation for the people, say on” (Acts 13:15). Paul redeemed the opportunity here as he did on Mars Hill (Acts 17:19) and before Agrippa (Acts 26:1). That is a wise man! He takes advantage of every opportunity to speak for the Lord. By doing so he releases that moment from the grasp of Satan and his followers who are intent upon abusing or misusing it.
B. More often, however, they are opportunities to live as children of light, in a dark world. Actually it is these opportunities that are in view in Ephesians 5:16 — times to walk not talk! This is the theme of Ephesians 4-6 — The Christian Walk. The three features of the walk of children of light stated in verse 9 are goodness, righteousness and truth. The first, “goodness,” relates to our personal character and is in contrast to evil passions. He is a wise Christian who grasps every opportunity to walk in goodness. Joseph was such a man. When he was propositioned by Pharoah’s wife, he redeemed the opportunity from the grasp of Satan and this evil woman, by walking in goodness.
The second feature, “righteousness,” relates to our social dealings and is in contrast to stealing, coveting, etc. She is a wise Christian who grasps every opportunity to walk righteously. Daniel did. In the midst of an ungodly society, he grasped the opportunity from the princess of Babylon by walking righteously. Under the closest scrutiny, no flaw was found.
The third feature, “true” relates to our obligation to self, others, and God and is in contrast to falsehood and hypocrisy. They are wise Christians who seize every opportunity to walk faithfully and sincerely. They follow in the train of Shadrack and his friends who redeemed the time from the king of Babylon by walking in truth. Their sincere behaviour in refusing to bow to the image, their faithfulness to the Lord, turned the tide in that day.
Did you notice that each of these men paid a price? Joseph was imprisoned, Daniel was cast into the den, the three Hebrews were cast into the fiery furnace. There is always a price to pay if an opportunity is to be redeemed!
But wait a moment! Did you notice that Joseph’s walk ultimately led to the physical preservation of Israel, that Daniel’s walk led to Darius’ acknowledgment of Jehovah, and the Hebrew trio’s walk resulted in Nebuchadnezzar’s acknowledgment of Jehovah as the God of Heaven and earth?
Do you see the point? We live in a world laden with wonderful opportunities to walk as children of light in goodness, righteousness and truthfulness. Those opportunities are under the control of the prince of this world and his subjects who seek to use them to destroy our testimony of our Lord. To be redeemed there is always a price to pay which in turn “purchases” victorious results for the cause of our Lord.
J. A. Broadus used to say that opportunity was like a fleet horse that pauses for one moment by one’s side. If you fail to mount him in that moment you can hear the clatter of his hoofs down the corridor of time. The opportunity is gone forever.
Such is a foolish man. The wise man takes advantage of every opportunity, not only to speak, but to live a godly life.
But our text continues with a phrase that gives the reason for such a course. It is “because the days are evil.”
II. The Cause… The Days are Evil
If Paul’s days were evil, what shall we say of ours. We are witnessing a frightening resurgence of demonic activity in the rise of the occult with its spiritism, palmistry, E.S.P., telepathy, black magic, astrology and clairvoyance. Macleans reports that Canadians are going in for what is probably the biggest revival of astrology since the fall of Babylon.
Back in 1900 about 1 out of every 12 marriages in U.S.A. ended in divorce. In 1922 it was one in eight. Today it is almost one in three. Some countries issue more divorces than marriage licences. Now premarital sex is the norm. A large denomination this year officially approved extramarital sex. Homosexuality is no longer a shame.
The drug scene is absolutely terrifying. The spirit of lawlessness and revolution has permeated every strata of society. Yes, the days are evil.
Many of us feel for our country as Thomas Jefferson felt for his when he said: “I tremble for my country when I reflect that God is just, that His justice cannot sleep forever.” In a past generation Gresham Machen said: “America is running on the Momentum of a godly ancestry. When that momentum goes, God help America.” Someone recently said:
To our forefathers, the Christian faith was an experience. To our fathers, the Christian faith was an inheritance. To most of us, the Christian faith is an inconvenience. To our children, the Christian faith will be a nuisance.
Because they are evil, they need to be transformed. That this is possible is established by Paul in Ephesians 5:11-13. Here is the process whereby darkness becomes light. There are three stages: First, there is exposure by the light of the Christian life; Second, this makes visible or manifest the darkness. When brought into the light, the deeds of darkness wither and die; Third, the result is that whatever is made manifest is become light. “Everything that becomes visible is light” (New ASV). Whatever is manifested takes on the nature of light. Certainly transformation is in view here. The testimony of Christian and Faithful in Vanity Fair resulted in Hopeful’s conversion. The unbelieving husband can be won by the chaste behaviour of a wife (1 Pet. 3:1).
“From an approximation of Babel, Geneva was changed into an anticipation of the New Jerusalem. John Knox, Father of Presbyterianism, praised Geneva as “the most perfect school of Christ that ever was on earth since the days of the apostles.” A. G. Dickens, a contemporary British historian, observed that Geneva, as a result of Calvin’s ministry, ‘became a clean and orderly town, in which the poor, the aged and the sick were well tended and where educational opportunity became excellent.’ Therefore Geneva is a good example of the relationship between doctrinal proclamation and social reformation.”
The Meeting of the Church
The insights of children are often far beyond their years. Their honesty sometimes staggers me. I heard of a young lad who once accompanied his father to their Sunday night church service. It was a warm summer evening. The service seemed boring and dull. The message was addressed more to those who were absent than to those present. The order of the service was rigidly routine - it never changed, and somehow he never got involved. Finally, the benediction startled him into consciousness. He sighed in relief and moved toward the back of the church with his father. There on the wall hung a beautifully embossed bronze plaque. He had often wondered what is was for, and this time he asked his father. Proudly, his daddy told him it was in memory of those who died in the service. A moment later, the boy innocently inquired: "Which one? The morning or the evening service?"
Recently a young man stood up in a large meeting in the music hall in Houston to ask Hal Lindsey, "I've tried the church, but did not find what I needed. What shall I do?"
A few years ago a prominent speaker with a nation-wide Christian youth organization predicted that in 10 years the local church would no longer exist. He said that it is outdated, that its time of usefulness is past, and that it no longer is meeting the pressing needs of twentieth century people.
Such disgust, disillusionment and despair with the traditional church and its meetings fill the air in most circles today. Yet I cannot imagine anything that could be more dynamic or exciting, more meaningful, relevant or edifying for me as a Christian, and more glorifying to the Lord than a church meeting - New Testament style.
What are the features of such a meeting? From the profile etched on the pages of your Bible, there are several that are so clearly presented that you will wonder how you could ever have missed them.
But what are they?
I. IT WAS A MEETING ON THE EVENING OF THE FIRST
DAY OF EVERY WEEK.
This is well substantiated, not only by the New Testament writers, but by extra-biblical sources as well.
A. It was on the first day of the week.
There is great significance to the setting aside of this day. It was the day of our Lord's glorious resurrection. The observance of this day was a silent resurrection. The observance of this day was a silent symbol of the passing of the old covenant with its Sabbath observance, and the establishment of the new covenant. The earliest indication of this change of days comes from the pen of Paul, who writes:
On the first day of every week let each one of you put aside and save, as he may prosper, that no collections be made when I come.*
A further indication comes from the practice of the Christians in Troas, of whom we read:
And on the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to depart the next day, and he prolonged his message until midnight.
*This and all subsequent verses are taken from the New American Standard Bible.
According to the Didache and Justin Martyr. it was customary for the early church to meet on the first day of the week. Because of the significance of the day and the apostolic practice of observing the day, we conclude that it is still the appropriate day for the church to gather for its meeting.
B. It was on the first day of every week.
Initially there appears to have been a daily gathering of the believers (Acts 2:46), but gradually the pattern of a weekly meeting emerged.
Although this is only implied in Acts 20:7, it is explicit in the Greek text of I Cor. 16:2, and is expressed in the revision which reads: "On the first day of every week."
It may be startling to many of us to learn that this was commonly acknowledged by many of our revered leaders of the past. They argued for a weekly observance of the Lord's Supper. John Calvin, the great Presbyterian, wrote in his Institutes of the Christian Religion that the Lord's Supper should be observed "very frequently and at least one in a week." The founder of Methodism, John Wesley, led his followers every Sunday in observing the Lord's Supper. From the pen of the Baptist Church's greatest preacher, C. H. Spurgeon, came these words: "Shame of the Christian church that she should put it off to once a month. They who once knew the sweetness of each Lord's day celebrating the Lord's Supper will not be content to put it off to less frequent seasons."
Apostolic practice is apostolic precept (I Cor. 14:37). Because of the significance of the first day of the week, and because it was the practice of the apostolic church to meet the first day of every week to remember the Lord, we conclude that it is to be a continuing practice of the Christian church.
C. It was in the evening of the first day of every week.
Again we turn to the church in Troas for attestation (Acts 20:7).
There Paul preached until midnight. He could hardly have started at eleven o'clock in the morning! The indication is that the worshippers met in the evening, and there is broad support for this from extra-biblical literature. This was a convenient time for members of the Gentile churches, who were often not their own masters, and thus were not free during the day. I do not think there is any special significance to meeting in the evening. It was really a matter of convenience for the first century church.
By the way, it was probably Sunday night, not Saturday night, when they met. At least this is true at Troas. Luke in both his Gospel and the Book of Acts uses Roman time, which marked a day from midnight to midnight. If the first day of the week began at midnight, the evening of the first day of the week would be Sunday night--not Saturday night.
D. It was only in the evening of the first day of every week.
After the early days of the Book of Acts, this was the only time the believers met together. They did not have a large number of different services. They had a weekly meeting of the church. What a revolutionary idea!
The traditional weekly church calendar lists a full schedule of meetings. Remember the last time you heard someone boast, "There is something going on every night at our church"? This may be its greatest weakness. We have separated the elements of the New Testament church meeting. and set up an individual meeting for each component.
As a result, we have a prayer meeting, Bible study meeting, evangelistic meeting, Lord's Supper meeting, etc.
Some meetings are unbiblical. For believing men and women to gather together to be taught the Word of God by a Christian woman would be, I believe, to convene an unbiblical meeting. It would be contrary to the Scriptures (I Cor. 14:34; I Tim. 2:11-14).
Other meetings are non-biblical. The Sunday School for children, the Ministry of the Word service, the Gospel Meeting, the Boys'
Brigade, and the Young People's Fellowship are, I believe, non- biblical. That is, such services have no precedent in the New Testament.
They were not part of the apostles' practice. They just did not exist in the early church. However, they are in no way contradictory to the Scriptures and they do not oppose any principles of the New Testament for the church. Surely we are at perfect liberty to hold any such meetings that will contribute toward the saving of souls and the edifying of the people of God.
However, there is one service that is biblical. It is the meeting of the church as it was practiced by the apostles and described in the epistles. In Believers Chapel this service is held in the evening of the first day of every week. This service is the meeting of the church, which will surprise some of you who have been attending the Sunday morning Ministry of the Word services for months. You thought you were attending our church meeting, but that is not so.
This Sunday morning service is part of our outreach. Here we teach the Word of God and preach the gospel of our Lord Jesus Christ to our friends in the community.
Our Sunday evening service at Believers Chapel is the meeting of the church. It is a service like the meeting of the early Christian.
In it we attempt to follow the New Testament practices, precepts and principles laid out for the church meeting by the apostles.
"What kind of service do you have here on Sunday night?" "Why?"
These are among the most frequent questions I am asked. In response I wish to explain our service and demonstrate the biblical basis for our practice. Some have been attending the chapel for months or years, and are very interested in becoming a part of the body.
Our prayerful objective here is to encourage participation in our church meeting.
But what exactly are the characteristics of such a church meeting?
There is no more intimate glimpse into what the first century church was like when it gathered together than the picture in I Cor. 14:26-34.
Here the apostle begins:
What is the outcome then, brethren? When you assemble...
v. 26
This phrase "when you assemble" anticipates the coming together of the church for its meeting. This same verb occurs five times in Chapter 11 in the context of their coming together as a church to observe the Lord's Supper (vs. 17, 18, 20, 33, 34).
From the critically central passage, I Cor. 14:26-34, a careful student will derive several more features of the New Testament church meeting.
II. IT WAS A MEETING WITHOUT ANY PROFESSIONAL MINISTRY.
When you assemble, each one has a psalm has a teaching, has a revelation, has a tongue, has an interpretation...
v.26
The inspired writer says "each one has..." He does not say the pastor has a hymn. He does not say the elders or the deacons have a doctrine. He addresses neither the clergymen nor the ordained.
He says: "each one."
Paul is surely not suggesting that every individual always contributed something to the church meeting. But he is telling us that each one was free to contribute a doctrine, a hymn, a revelation or any other of the features of the church meeting.
In the early church there was no professional ministry. It arose in the second century with the monarchial bishop. In the New Testament church there was no such thing because every believer was in the ministry (Eph. 4:12).
Read your New Testament carefully. You will discover there are only four offices in a local church:
1) There is the office Headship. This is occupied by Christ who alone is the Head of each local church (Eph. 1:22, Col. 1:18).
2) There is also the office of elder or bishop (I Tim. 3:1). These terms refer to the same person as is clear from Acts 20:17 and 28.
The Scriptures indicate there was a plurality of elders in each local church (Acts 20:17, 14:23, 11:30, Phil. 1:1). and that they were appointed by the Holy Spirit (Acts 20:28) and then recognized by the church (I Thess. 5:12), to shepherd (Acts 20:28) and to protect the flock (Acts 20:29-31).
3) The third office is that of deacon (I Tim. 3:8, Phil. 1:1).
These were the men who assisted the elders.
4) the only other office in a local church is that of priest. Remarkably, every believer in a local church occupies this office (I Peter 2:4).
There is no office of pastor, nor is any single person in the position of being head of a local church.
In writing to the Philippians the apostle indicates the organization of the church in his salutation, where he writes:
Paul and Timothy, bondservants of Christ Jesus, to all the saints in Christ Jesus who are in Philippi including the overseers (elders or bishops) and deacons.
Dr. S. Lewis Johnson, Jr. has diagramed the structure of a New Testament local church as follows:
When the local church gathered together to worship, it gathered as a "royal priesthood." There was no officialdom. Every believer was a priest, all on the same level, free to contribute to the meeting.
Following the pattern and example of the New Testament church, we at Believers Chapel recognize no professional ministry in the church meeting. Every worshipper is on exactly the same level. Since we are all priests, each one, individually, may approach God directly and worship. Every man (because of the limitation of v. 34) is free to contribute a hymn, a prayer, a reading of Scripture, a word of teaching or exhortation. He is free to give thanks for the bread or the cup in the observance of the Lord's Supper. This is the privilege and responsibility of the priesthood composed of all believers.
Look at our verse again. Here we can deduce a third feature.
III. IT WAS A MEETING WITHOUT ANY SETTLED FORMAT.
Isn't that the impression you receive from verse 26? Nowhere is there given any order of service for this meeting. Barclay, in his commentary on the verse notes: "There was clearly no settled order at all", and Calvin acknowledges that in the meeting of the New Testament church there was spontaneity. There is no biblical structure or liturgy for this service.
It must have been exciting to attend this type of meeting. You never knew what was going to happen next. A person may have begun the service by requesting a psalm to be sung. Then you would wonder what would be next. Will it be another psalm? Will someone pray?
Perhaps five or six will pray one after the other. One of the brethren could give a word of exhortation from the Scriptures. Or will it be the exposition of a passage? It may be a word of testimony or a prayer request. Perhaps someone will give thanks for the bread.
There was no possibility of boredom because everyone was involved.
Any similarity between this and the traditional church service today is purely coincidental!
Following the pattern of the New Testament, we at Believers Chapel, however, wish to have this type of service when we gather for the church meeting. In our Sunday evening service there is absolutely no settled format.
One of the remarkable tendencies in the church today is to put itself back under the legal system of the Old Testament. This is evidence by the existence of a professional ministry, the dedicated sanctuaries, and the religious calendar. To this list add the liturgy, the order of service or the format. All such features are carried over from the Judaism of the Old Testament.
One of the simplest orders of service is the meeting in which the saints focus only upon the person and death of Christ before the bread and cup are passed. After the emblems, believers are permitted to minister regarding the resurrection or present ministry of our Lord or to exhort the other believers.
In a recent issue of a Christian magazine this order of service was strongly advocated. The writer said:
In such a meeting the ministry, fellowship, and worship are centered on the Lord Jesus Christ and are under the leadership of the Holy Spirit The introduction of evangelism or intercession is out of place. Personal testimony or experience, however soul-stirring it might be to the speaker, should be avoided unless it contributes to the contemplation of Christ.
When the Lord's Supper has been observed and the worship and ministry portion has been concluded, a suitable prayer could close the meeting.
At this time all necessary announcements, business reports, correspondence and other assembly affairs may be presented. While this detail is not spelled out in Scripture, it seems only fitting that we don't allow the temporal affairs of the assembly to intrude on the contemplation of our blessed Lord whom we gather together to worship. "This do in remembrance of Me."
This statement shows a remarkable misunderstanding of New Testament principles. How right he is that no such detail is given in Scripture!
His system is all humanly devised. I find it almost unbelievable that one would speak of "the leadership of the Holy Spirit" in a meeting where me have spelled out what can be done, and when it can be done. Could there be a better illustration of quenching the Spirit than this? The writer quotes our Lord's words: "This do "
and applies them to the meeting. This careless bit of exegesis has led to great confusion. Isn't the Lord here speaking of the bread and cup and not of the entire meeting? In the meeting of the church the believers did remember Him in this fashion, but that is not all they did. Note carefully that it was not exclusively a worship meeting.
Do not misunderstand me. I am not saying that such a meeting is wrong. Surely there is liberty for such a worship service if it is so desired. But a purely worship service is not the New Testament meeting of the church. In the New Testament meeting of the church there was no settled format whatsoever.
From this simple order of service there is a ascending scale up to the most sophisticated liturgies. Behold the legalism of the Old Testament economy in the New Testament church! It is spiritual immaturity which finds security in such structures, whether they be in the meeting of the church or in our daily Christian lives.
In the apostolic churches there was no format. There was freedom-no structure, no set routine at all. But how did one know when to participate?
Who was to take part next? What was he to do? This leads us to the fourth feature of the meeting of the church.
IV. IT WAS A MEETING SUPERINTENDED BY GOD THE HOLY
SPIRIT.
What could be more appropriate? You will remember that our Lord, before His return to heaven, promised to send "another Comforter,"
the Holy Spirit, to represent Him here on earth. While Christ is the Head of the church, the Holy Spirit is the vicar of Christ.
When the early church met together for its meeting, who was better able to superintend the service than the Holy Spirit-the representative of the church's Head?
There are several indications of this ministry of the Holy Spirit in our New Testament. For example:
But if a revelation is made to another who is seated, let the first keep silent.
Since a revelation is that which is given by the Holy Spirit to believers, this verse clearly implies the sovereign superintendency of the Holy Spirit in this meeting. While one is speaking, the Holy Spirit may give a revelation to another. Furthermore:
Do not quench the spirit; Do not despise prophetic utterances.
But examine everything carefully; hold fast to that which is good.
The context of verse 19 surely indicates that the interpretation of the verse applies, not to the individual life of a Christian, but to the meeting of the church. That was where prophetic utterances were being despised; that was where doctrine was to be carefully examined and that was where the Spirit was not to be quenched. He was to have freedom.
I remember hearing of a man who once shared a wonderful word of testimony at such a meeting as this, only to be reprimanded because he did it before the bread and cup had been taken! That is quenching the Spirit. It is denying Him His prerogatives as vicar of Christ.
If the meeting is to be Spirit-led, then it is not to be bound by our rituals, traditions and preferences.
In the meeting of the church there was a liberty, a freedom. The Holy Spirit was leading. For us to establish a settled order of service, to set fixed limitations upon the length of the service or to restrict participation to the elders or to an approved man would be to quench the Spirit. To reject a particular type of Spirit-led ministry or participation is still another way a church may quench the Spirit. This is sinful rebellion against the vicar of Christ.
It is an overt denial of His Headship.
While this verse has its direct application to the church, undoubtedly there is a word of instruction here for individuals as well. To refuse to participate in prayer or sharing or teaching when the Spirit of God is urging one to do so is just as surely to quench the Spirit. This is sinful. It is a denial of the Lordship of Christ in one's personal life. It deprives the body of Christ, the believer himself, and the glorified Lord of the certain blessing that invariably accompanies Spirit-led participation.
We all pay token allegiance to the doctrine of the Headship of Christ. But how shall we confess it? How is it to be practically demonstrated in the local church? By permitting His representative to preside at the church meeting!
This will be made manifest by another principle which is demonstrated in this passage.
V. IT IS A MEETING FOR THE SPIRIT-LED EXERCISE OF
SPIRITUAL GIFTS.
This is what these verses are all about. Let me take you through the paragraph to demonstrate the point.
In verse 26 Paul gives us a general direction concerning the exercise of spiritual gifts in the meeting. He says, When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.
The basic principle, then, is that gifts should be exercised for the edification of the body. All that is to be done is for the purpose of building up the saints in their faith and love. Only what is edifying is to be permitted in the meeting.
In verses 27-33 the apostle gives us specific directions concerning the exercise of these gifts. First, in verses 27-28 he speaks of THE GIFT OF TONGUES and establishes four rules for regulating the gift.
a) Only two or at most three with this gift should speak during the service.
b) They were to speak in succession – not together.c) Another should interpret for the one who spoke in a tongue. Only then is it edifying.
d) If no one with the gift of interpretation was present, the one with the gift of tongues was to keep silent. It is obvious from this that the one with the gift of tongues did not speak with an irresistible impulse. If he chose to speak, he could.
Then in verses 29-33 Paul speaks of THE GIFT OF PROPHECY and gives three rules for controlling its use. a) The number of prophets to speak at a service was also limited to two or at the most three.
b) The others, probably those with the gift of discerning of spirits (cf. 12:10) were to judge if this was indeed a revelation from God.
c) If, when a prophet is speaking, something is revealed to another prophet sitting in the meeting, the first prophet is to be quiet and sit down permitting the second to speak. Obviously he was not under some irresistible force catapulting him forward. He had his spirit under control (v. 32), and thus could either speak or not speak.
Incidentally, we at Believers Chapel believe the Bible teaches that the "sign gifts" such as tongues, prophecy and healing were temporary and are not now in existence. However, the principles for the regulation of gifts are still valid.
Finally, in verses 34-36, he deals with THE ROLE OF WOMEN in the church meeting. Simply stated she is to be silent and is not to exercise her gift publicly.
a) This is established in v. 34 by a clear statement of the apostle:
"Let your women keep silent in the churches." To suggest as some do, that the verb "speak" here means "to chatter" is untenable.
Although occasionally it did have this meaning in classical Greek, there is no support for this use in the New Testament. The verb is used eighteen times in this chapter alone (e.g. vs. 3, 19, 21, 29). The uniform use of the word is "to speak" and the context is in relation to the exercise of gifts. Paul is not speaking here, as others suggest, of disorders arising out of interruptions by women during the service. He is talking about the exercise of the gifts mentioned in the preceding verses. Ruth Schmidt says Paul is "very likely conditioned by the society around him and expresses only a personal wish here." This is a remarkable statement, in view of our text. Paul's reasons are much different, as the following verses demonstrate.
b) The silence of women in the Church meeting is enforced in verses 34-37 by three arguments. First, there is the custom of the churches.
Leon Morris, Charles Hodge and others maintain that the last phrase of verse 33 actually ought to be the beginning phrase of verse 34.
If so it would read: "As in all the churches of the saints, let the women keep silent…" The fact that in no Christian church was public speaking permitted by women was in itself a strong proof that it was contrary to the spirit of Christianity. Paul calls upon the Corinthians to conform to accepted Christian practice.
Second, there is the weight of apostolic authority. Paul says, "It is not permitted to them to speak." This was not merely a personal or prejudicial wish, but the commandment of God (v. 37).
Third, there is the Scripture of the Old Testament. The apostle writes, "as also saith the Law." Perhaps he is referring to Genesis 3:16 where Eve is told that her husband will rule over her. The whole law of the Old Testament made clear the subordinate rank of women.
c) The silence of women is extended in verse 35, to a specific case. If a woman has a question she is not to ask it in the church meeting but rather she is to ask her husband at home. There is great wisdom in such counsel. Such an act on the part of a wife is an acknowledgment of her husband's headship and will gently encourage him into that role. She also shows respect for her husband and eliminates possible conflicts between her husband and a preacher.
d) The silence of women is expanded in I Timothy 2:11-14.
Let a woman quietly receive instruction with entire submissiveness.
v. 11
This is developed in two specific areas in the following verse.
But I do not allow a woman to teach or exercise authority over a man, but to remain quiet.
v. 12
In the church meeting she is not to teach, exercising her spiritual gift, nor is she to take any public leadership role exercising authority over men. These are the two ways in which a woman is to be submissive in the church.
Why? I recently read a liberal theologian who rejected Paul's teaching here on the grounds that he was an arrogant bachelor with a bias against women. This is completely unsound. The apostle's reasons are theological and historical. His first reason is that the man's priority in creation implies his priority in the chain of command in the church.
For it was Adam who was first created and then Eve.
v. 13
Paul also reasons that the woman's priority in the transgression lead to her subordinate role of ministry in the church.
And it was not Adam who was deceived, but the woman being quite deceived, fell into transgression.
v. 14
Thus the woman who usurped authority over her husband and took the leadership in Genesis 3 is forbidden to do so in the church.
Of course this negative command must be always counterbalanced by the many positive aspects of a woman's ministry. In her home she is to be a godly mother (I Tim. 2:15) and a gracious hostess (Heb. 13:2, I Peter 4:9, Rom. 12:13). Outside her home she is to be a teacher of younger women (Titus 2: 3-5) and also is able to labor side by side with the men, helping them (Phil. 4:2-3).
In summary, regarding the exercise of spiritual gifts, the general rule is edification; the accompanying rules are orderliness and silence of woman. Within these guidelines there is the freedom of the Holy Spirit to exercise gifts in this meeting.
Following the pattern of the New Testament church, in our Sunday evening meeting at Believers Chapel there is just such freedom.
There is always opportunity for the discovery and continuing development of spiritual gifts. Just a few weeks ago, one of the highlights of our Sunday evening meeting was when a high school lad read the first three verses of Psalm 1 and shared with us some thoughts from the Psalm.
We must be very careful about our perspective. Sometimes we can become just a little resentful when we look at a young person speaking and think of him as practicing on us. Our attitude toward that situation should be like the track coach who is used to seeing men speed down the lOO-yard track in nine seconds flat, and then sits in his own living room and watches his first son take his first two or three toddling steps. Which is more thrilling to him? It depends on his perspective. If he is looking as a track coach only, the living room scene is kid stuff. But if he is looking as a father and sees that young lad starting to grow and mature, taking his first couple of steps, he is the most elated man on the face of the earth! Sometimes I leave the Sunday evening service almost that elated. I see a man who has become a Christian and then he stands up and he gives out a hymn or he prays. It thrills my heart because here I see a man who is growing. He has taken his first public step and it is a sign of spiritual growth. Men talk to men about wanting to discover their spiritual gift, wondering how to discover it and how to develop it. My response is: in the meeting of the church. One major purpose of it is for the Spirit led exercise of spiritual gifts.
VI. IT WAS A MEETING WITH A THREE-FOLD PURPOSE.
This is obvious from the various ingredients that made up the meeting of the early church.
As we have noted previously, there was the Spirit-led EXERCISE OF SPIRITUAL GIFTS for the edification of the saints. This was the time and place for teaching, exhortation and praise.
When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.
I Cor. 14: 26
There was the celebration of the LORD'S SUPPER in commemoration of His death, and as a proclamation of this death to the world.
For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; and when He had given thanks, He broke it, and said, "This is my body, which is for you: do this in remembrance of Me."
In the same way the cup also, after supper, saying, "This cup is the new covenant in My blood; do this as often as you drink it, in remembrance of Me."
For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes.
The meeting also included an OFFERING taken at the church meeting which was used to help the poor, the widows and the ministers of the Gospel.
Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also. On the first day of every week let each one of you put aside and save, as he may prosper, that no collection be made when I come.
I Cor. 16;1-2
To our surprise the church meeting was the time when PRAYERS were offered to God for the salvation of the unbelievers, for the government leaders and for the country.
First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, in order that we may lead a tranquil and quiet life in all godliness and dignity.
This injunction obviously was to be carried out at the church meeting - the weekly meeting of the believers. The phrase "in every place"
(I Tim. 2:8) is characteristic of Pauline literature (I Cor. 1:2, II Cor. 2:14, I Thess. 1:8) and implies every place of public worship.
A second evidence that this exhortation applies to the church meeting is seen in I Tim. 3:15, when Paul states his purpose for writing the letter. It was "so that you may know how one ought to conduct himself in the household of God, which is the church of the living God…" Thus at their meeting they prayed for Nero and his salvation!
This meeting was also the occasion for MISSIONARY REPORTS and words of TESTIMONY, sharing what God was doing in them and through them.
And when they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles.
All these elements made up the meeting of the early church. Since several ingredients were always present, there was no such thing as a worship service or a meeting devoted exclusively to the remembrance of the Lord in the New Testament.
What, then is the purpose of the meeting? There seems to be a three-fold purpose.
It certainly is a worship service, since through hymns, ministry, prayers, testimonies and the Lord's Supper, we worship the Lord.
But it is more than that. The meeting is also for the edification of the church. Through teaching, exhortation and exercising of gifts the believers are built up. But again this is not all. It is also for the evangelism of the unsaved. Those present are evangelized by the proclamation of the gospel in the celebration of the Lord's Supper, and those absent, even governors and presidents are the object of intercessory prayer for their salvation.
So you see there is a three-fold purpose of the church meeting:
worship of the Lord, edification of the saints, and evangelism.
Do you see what we have done to this service in Christendom today?
We have segmented it. On Sunday morning we worship; Sunday night we evangelize; and Wednesday night we pray. We have taken all the ingredients of the New Testament meeting and made an individual meeting for each element, whereas in the early church meeting they were all together in one glorious expression of worship, ministry and evangelism.
Recently friend asked me, "Why do you have that kind of service on Sunday evenings at the Chapel, anyway?" Simply stated, it is because the New Testament apostolic church met this way. They met weekly on the evening of the first day of the week without any professional ministry, without any settled format, exercising their gifts as led by the Holy Spirit and keeping in mind their three-fold purpose for meeting.
I seriously doubt that many would argue with this. I suspect that most Bible teachers and ministers would concur with what has been said to this point. Now for "the great divide."
IS IT NECESSARY?
Admittedly, this is the way the early church did it, but is it necessary for us to do that today? Consider these points.
The practices of the apostles were their precepts for the Christian church. To emphasize this, the apostle says, If anyone thinks he is a prophet or spiritual let him recognize that the things which I write to you are the Lord's commandments.
These are not Paul's preferences; Paul is giving us commandments of the Lord.
Also, the original manner of meeting is the best way to demonstrate some of the basic principles of the church. What better way to give expression to the Headship of Christ (Col. 1:18, Eph. 1:22) than to meet with His representative on earth, the Holy Spirit, presiding?
What better way to demonstrate the priesthood of all believers (I Peter 2:9) than to meet with no officialdom, with all on the same level, as priests to offer our sacrifices? What better way to implement the doctrine of spiritual gifts than to have a meeting where there is the freedom to discover and develop gifts?
A minister, just this week, was horrified at the prospects of such a meeting in his church. He said, "I would be afraid of what would be said." A friend once said to me; "But it is too different.
I couldn't get used to that." Someone has objected: "The silences really get to me." A student who likes to watch the performance of old pros once described such a meeting as "Amateur Night" at the church. We will admit that there are problems, but before we jettison the New Testament church meeting, consider these further comments.
CONCLUDING OBSERVATIONS
The New Testament meeting is the type of service that allows for a great deal that is not edifying. There can be confusion, disorder and low quality teaching.
I know that this has been a problem to many people, but we need to remember that the problem undoubtedly existed in the New Testament times also. Women must have stood up; heretics certainly spoke out; and people without gifts surely took part. The very structure of the service allows for occurrences which are not edifying. Now what shall we do about it? Well, of course, we could establish a professional ministry that would guard against it. Only men who are qualified and approved by the elders and gifted men could take part. Strange that the apostles did not do that! They refused because the price would have been too great. They would have denied an expression of the Headship of Christ and an opportunity for expressing the body life of Christ and the priesthood of believers. Too much would have been sacrificed.
Thus we are not intending to change the Sunday evening service by structuring it or by bringing in gifted men and organizing them to minister to the service. I suspect that if we did that our crowds would double or triple and many people would be very happy. But, first of all, it would mean leaving the practice of the early church.
Secondly, we would lose too much and contradict by our practice many principles which we hold very dear. The answer, of course, is that those of us who are spiritual, those of us who see that some unedifying things occur, ought to come prepared to participate so that what does occur in the service will be edifying. May I exhort you, may God stir your heart to contribute in the church meeting in such a way that it will always be a blessed time of edification of all who attend.
The second observation I want to make is that it is the type of service which may contain some very distressing periods of silence.
I know that silence is a great irritation to some, but silences ought to be expected because of the nature of the service. If the Spirit of God is leading without any structure or format, we would expect silences. In fact, these silences can be times of great blessing.
How can we transform that irritating silence into a blessing? First, we can use it as a time of meditation on a hymn or scripture or message just given. Thank God for silences when we can apply a truth or reflect upon its implications. Secondly, we can use it as a time of prayer. Worship, praise, petition, confession and dedication are often appropriate responses after a message or hymn. What a blessing to have a few moments to respond. Finally, we can use it as a time of exercise: "Lord is this the time you want me to speak or take part publicly?"
The problem with many of us is that we just do not like silences.
When we sit down to study we turn on the radio. We are a generation that is frightened of, and made insecure by, silence. But, properly used, these times of silence can be times of great blessing in our spiritual lives.
However, silences are not necessary. Often they are a thermometer of the true spiritual temperature of our church, indicating a coldness of heart, a fear of men, a quenching of the Holy Spirit or an unprepared heart. When we get up and walk out we are inclined to point the finger at others and blame them for the poor meeting, when the fact is that the finger of God is actually being pointed at us. Our true spiritual temperature has just been taken!
One of the ways that we can eliminate such times of silence brings me to my third observation: participation in the meeting demands preparation of heart. That is what makes it so different from every other service. You could come to the Sunday morning service with no preparation of heart, but the effectiveness of the Sunday evening service, humanly speaking, depends upon your preparation. I generally spend many hours preparing for my Sunday morning message. If it is delivered in the energy of the Holy Spirit, then it is a blessing to God's people. But in the Sunday evening service, when we gather together for the meeting of the church, the effectiveness depends upon the preparation of every 'Priest' that attends. When Paul said, "When you come together you have a song, a doctrine...," he implied preparations. It is obvious they came to the meeting of the church to give, not to get. That is the great distinction. You come Sunday morning to get; you come to Sunday School to get; you come on Tuesday and Wednesday nights to get; but you come to the meeting of the church to give. If you can readjust the perspective in your life, it will revolutionize your whole point of view in relation to the meeting of the church. It is a meeting where we come to give. May God help us to be prepared as we come to this service.
But how? We will want to come in full fellowship with our Lord.
That means with our sins confessed and cleansed (I John 1:9). We may come with a hymn on our mind for meditation or for giving out.
We may have a particular portion of scripture on our heart to teach or to meditate upon. We may come with an experience that God has brought in our lives this past week and be ready to share it in the service. Can you imagine what would happen at the service if we all came ready to give? Just imagine the delight to the heart of man and every man from their heart giving something to God. That is what the meeting of the church should be. It comes only by preparation of the heart.
In the final phase of our preparation should be those five quite minutes just before the service begins. To say then: "I am available to You Lord, I have something to give to You and to Your people.
Lead me to give it if it is Your will."
Finally, it requires the leading of the Holy Spirit. It is a Spirit-led, Spirit-controlled meeting. We are dependent upon Him to lead, and we can be sure He will not fail us. "But," you ask, "how can I know He is leading me?" Let me ask you: "How do you walk in the Spirit?"
This is how the Christian is to live his life day by day. The person who does not know how to walk in the Spirit during the week will not know how to be led by the Spirit during the church meeting.
Some simple suggestions may help. First and foremost, come prepared.
Then make yourself available to the Holy Spirit at the beginning of the meeting. A strong desire in your heart may indicate the Lord is leading you to take part. I have often prayed, "Lord, if this desire is from you, intensify it just now." The direction or mood of the meeting may confirm your desire to participate. Often I have come prepared with a verse or a hymn and found it fits perfectly with what someone else says before me. That is a great encouragement to take part.
A GREAT MISTAKE
Do not mistake the traditional church service held in churches across America with the New Testament church meeting. They are as different as day is from night. Let us maintain the New Testament church meeting, and contribute to make it the highlight of the Lord's day, the epitome of our worship, the finest in our teaching, and the center of our program.
Again I say I find it hard to imagine anything that could be more dynamic and exciting, more meaningful, relevant and edifying for me as a Christian, and more glorifying to the Lord than this kind of a church meeting.
But beware. A greater error than mistaking the traditional church service for the New Testament church meeting is the error of mistaking man's way of salvation for God's way.
Since the beginning of time, man has sought to improve by self-effort, self-mortification and self-imposed tortures. Martin Luther fasted, scourged himself and underwent great privation. He became emaciated in body and broken in health. Then the light broke upon his darkened soul, and he exclaimed "He that made the heavens must do this, or it will remain forever undone." God revealed to him the soul-liberating truth that "the just shall live by his faith" (Hab.
2:4) and be justified before God.
A humble Moravian workman asked John Wesley before his conversion the searching question, "Do you hope to be saved?" "Yes, I do," replied Wesley. "On what ground do you hope for salvation?"
asked the Moravian. "Because of my endeavors to serve God,"
said Wesley. The Moravian made no reply. He only shook his head and walked silently away. Wesley, in speaking of the incident later said, "I thought him very uncharitable. saying in my heart, 'Would he rob me of my endeavors?'" Later, Wesley saw the light - that salvation is solely of grace, "not of works or righteousness which we have done," or can do. He saw what his brother Charles saw and expressed in these words:
Could my tears forever flow,
Could my zeal no languor know,
These for sin could not atone;
Thou must save, and Thou alone;
In my hand no price I bring,
Simply to Thy cross I cling.
To mistake man's way for God's way is the greatest error you shall ever make. Will you just now confess to God your sinful state? Thank Jesus Christ for dying for your sin. Receive Him as your personal Savior.
For by grace you have been saved through faith; and that not of yourselves; it is the gift of God; not as a result of works, that no one should boast.
“The Challenge of the 70’s” --Part 1
“The Challenge of the 70’s”
Part 1
William McRae
William McRae, formerly of Toronto but now serving the Lord at Dallas, Texas, gave three forceful messages at the Youth Convention held at Peterborough, Ontario, near the close of 1970. All present felt the impact of their challenge. We publish these in hope that our readers may likewise be impressed.
Part 1 - Unconditional Surrender or Facing the Challenge of the ‘70’s by dedicating our Lives to the Lord.
It is quite possible that no generation of Christians has ever faced a greater challenge than this present decade presents to us.
Bertrand Russell said unless something unforeseen happens, one of three things will occur: the cessation of all human life; the catastrophic diminuation of the population of the globe; or the unification of the world under a single government.
The political scene is nothing less than frightening. Historian Arnold Toynbee says, “The present worldwide discontent and unrest will become more acute, and will express itself in worse and worse outbreaks of violence. In fact, I expect to see local civil wars take the place of a third international war.” Time analysts say, “The ‘70’s are likely to be a time of chaotic and confused politics.” Political optimists predict that the Arab-Israeli conflict will carry on as mankind’s modern equivalent of the Hundred Years’ War. The National Commission on Violence last fall raised the possibility of a nation torn by assassinations and terrorism, of cities turned into hostile armed camps. Francis Schaeffer sees the Establishment elite being so supported by the Silent Majority against the New Left that a totalitarian dictatorship will be soon accepted in the U.S.A. How shall we face the frightening political challenge of the ‘70’s? Yet, this is not all.
The social crises are almost overwhelming. The population will explode from 3.6 billion to 4.3 billion in the next ten years making compulsory birth control an issue in many countries. By the end of the decade there will be a 44% rise of young Americans in the 25-34 age group widening the present generation gap. Time predicts the protest by minority groups will expand and dissent will become more vocal. It says that not only will “nudity onstage and on the screen, perhaps even outright pornography be taken for granted” but also “marijuana most likely will be either legalized or condoned.” In a paper presented to the American Psychological Association, Mrs. Virginia Satir proposed that marriage should be made on a five-year renewable contract. She reasoned “If it succeeds, the couple could renew it for an additional five years. If it fails, it could be dissolved without undue stress or social stigma.” Many think such marriages will come in this decade. How shall we face the overwhelming social challenges of the ‘70’s? Still there is more.
The religious trends are extremely disturbing. More and more will reject the “traditional Western religions, finding inspiration and solace in the mystery cults of the East or in eclectic spiritual systems of their own devising.” “For many astrology, numerology and phrenology will become no longer fads but ways of life” (Time, Dec. 19, 1969). There is a frightening resurgence of demonic activity in America. We now have a church of Satan in Dallas. Over half the people who ever lived are alive today. However, in spite of the communications media, men and money unknown to any previous generation, we are losing ground every day in evangelizing the world. How shall we face these disturbing religious challenges of the ‘70’s?
Francis Schaeffer (His I.V.F., Oct. 1970) has identified four general categories within our society, according to how they face these challenges. The first is the hippie world who has dropped out of society charging, “We live in a plastic culture.” Timothy Leary, their spokesman, speaks of the great future coming under the new absolute freedom. On the basis of such freedom we will come to a golden tomorrow. Every man will be personally free, having no restraints. While this group has sharply diminished during this past year, the second has expanded.
The New Left with its several faces, is a “totalitarism centred in a left-wing elite with no absolutes to limit their action.” Their answer to the challenge is to destroy and rebuild. These anarchists cry for open revolution and “hope that out of the ashes of destruction something better will spring forth.”
The third is the rising Establishment Elite who “have only arbitrary absolutes to limit their action, and therefore their position also leads to force and the loss of liberty and dictatorship.”
The fourth and largest block are those who last year came to be called the “Silent Majority.” The vast majority of this group are the rather affluent materialistic members of Christendom who are naively capitulating to the Establishment Elite. The very small minority are evangelical Christians.
How shall, we face the challenge? We must not drop out of society like the hippies — we are the salt of the earth. We cannot join in revolution with the New Left — we are to be subject to every ordinance of man for the Lord’s sake. We dare not approve the Establishment Elite. What shall we do? We do what every Christian has been called to do in the face of the challenge of every age in the history of the Church. The note is most clearly sounded in Romans 12:1-2.
“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.”
That is, make an unconditional surrender to the Lordship of Jesus Christ in your personal life. This is not a simplistic answer, nor is it a “pat answer” that is irrelevant. As we shall demonstrate in our following two messages, this unconditional surrender is foundational for meeting the challenge of the ‘70’s in the power of the Holy Spirit and for accepting the challenge by redeeming the time.
Therefore it is imperative to begin our series with facing the challenge by dedicating our lives to the Lord.
Dedication Is Described as a Presentation
The tense of the verb indicates this is to be a decisive act in the life of a Christian. It is to be as decisive as Israel’s presentation of themselves when they entered into a covenant with Him by saying “All that the Lord hath spoken we will do” (Exod. 19:8). It is to be as decisive as the presentation a girl makes to a fellow when she says “I do.” It is a decisive presentation of one’s body to be a living sacrifice. Our body is the instrument of the Spirit and our members may be instruments of righteousness or unrighteousness. It is this body that is to be presented.
“Will you please me in a word,” said a Christian woman to a teacher, “what your idea of consecration is?” Holding out a blank sheet of paper, the teacher replied, “It is to sign your name at the bottom of this blank sheet of paper and let God fill it in as He wills.” That is dedication.
On December 8, 1934, Betty and John Stam calmly and bravely laid down their lives for Christ when they were martyred by Chinese Communists. Nine years earlier Betty wrote: “Lord I give up my own purposes and plans, all my own desires, hopes and ambitions (whether they be fleshly or soulish), and accept Thy will for my life. I give myself, my life, my all utterly to Thee, to be Thine forever. I hand over to Thy keeping all of my friendships; all the people whom I love are to take second place in my heart. Fill me and seal me with Thy Holy Spirit. Work out Thy whole will in my life, at any cost, now and forever. To me to live is Christ. Amen.”
That is dedication! It is a decisive presentation of one’s body to be possessed, controlled and used by God. (If that is dedication, then I ask “Why?” Our natural response is reflected in an imaginary conversation that ensued between a pig and a hen when they passed a church and observed the sermon topic: “How can we help the poor?”
After a few moments reflection, the hen said, “I know what we can do. We can give a ham and egg breakfast.” The pig protested, saying, “The breakfast would be only a contribution for you, but for me it would mean total commitment.” Why should one make such a total commitment to Jesus Christ?
Dedication Is Motivated by the Mercies of God
These mercies have occupied Paul’s thoughts in the preceding eleven chapters and can be captured under three words:
1. He loved you: The love of God is dateless to Jesus — and that love is of the same dimension toward us (John 17:23). It reaches far back before the foundation of the world. Someone has said: “If God had not loved you before you were born, He never would have loved you afterward.” And yet Paul makes His love for us even a greater mercy when he declares — He loved us while we were yet sinners and enemies.
2. He chose you: According to Ephesians 1:3 that love is the basis of His sovereign work of election. If Romans 9 teaches us anything, it is that God sovereignly has “mercy on whom He will have mercy” (9:18), and has chosen you to be the recipient of His saving grace. It is forever true, “You have not chosen Me, but I have chosen you.” As He opened the heart of Lydia, so He has opened yours. No man naturally seeks after God. Because He loved you, He chose you. Because He chose you, He redeemed you.
3. He redeemed you: This is the great message of Romans: a guilty sinner is delivered from condemnation through the sacrificial death of Christ, on the basis of faith alone. We were great sinners. We were enslaved under the great master sin and subject to the great penalty of the law. We are purchased at a great price, and now possess a great salvation by God’s grace alone.
Here is the motivation for such a presentation. If you will turn to Deuteronomy 4, you will notice it is precisely the motivation for Israel’s unconditional surrender also. In verse 40 Moses says to the new generation in Transjordan, “Thou shalt keep, therefore, His statutes, and His commandments, which I command thee this day.” Why? It is “because He loved thy fathers, therefore He chose their sued after them, and brought thee out in His sight with His mighty power out of Egypt” (v. 37). Here was their motivation. How similar to the mercies of God toward us!
Just prior to the Civil War, a minister, strongly opposed to slavery, happened upon a slave market in which he saw three slaves for sale. One was a strong young man. Another was an old bent-over man. Then there was a nondescript man with a very bitter look on his face. It was the third one who was bought by the minister and granted his freedom. For a moment the slave was silent in unbelief. Then, as the truth dawned, he fell to his knees and said, “I’m yours, I’m yours, I’ll serve you forever.” He was motivated by the undeserved love that prompted the minister to choose and deliver him.
Such a response is not an emotional outburst, it is a rational decision; it is your reasonable service. It may be possible to say that one who clearly understands the gospel and has entered into its blessings is being intellectually dishonest if he does not make a total commitment to the Lord. Someone has said, “Consecration is not really giving ourselves to the Lord, but taking our hands off what is already His.” We are His by virtue of His eternal love and redemptive blood.
Yet one must never think that this decisive presentation of his body to the Lord is the completion of his dedication. It is for this very reason that many who can look back to such a moment will say today. “It didn’t last.” Verse two clearly teaches that this commitment must be perpetuated by daily transformation.
Dedication Is Perpetuated by Daily Transformation (Rom. 2:12)
Paul begins with a Prohibition —”Be not conformed to this world.” Literally this could read “Stop being conformed to this world.” The implication is that they were being conformed to the philosophy of that society which rejects our Lord. What a graphic picture is conveyed by the word “conformed!” It suggests being pressed into a mold, as, in Detroit, a flat piece of metal is pressed into the mold of an automobile form. The mold of the world is clearly described by the three phrases of 1 John 2:15. As someone has suggested: The lust of the flesh speaks of indulging oneself, the lust of the eyes speaks of increasing one’s possessions, and the pride of life speaks of impressing one’s neighbours. Here are the principles that control this world system and the Word says: Stop being pressed into this mold! Such conforming will undo the decisive presentation of your body to the Lord.
Quickly Paul moves from the negative to the postitive with a Precept — “be ye transformed.” This precept is in contrast to the previous prohibition. While being “conformed” is external, being “transformed” is external. Literally the word means being changed from the inside out. The emphasis is upon our inward disposition. Also, it stands in contrast to the appeal of verse 1. Did you notice this is a command? In verse 1 he appeals. Now having responded to the appeal, there is an imperative to obey. It also is in contrast to the action in view of verse 1. While the presentation is a single decisive act, the transformation is continuous and progressive. Here is the preservation of the Christian’s dedication — it is by continuously being transformed.
The Process whereby this internal continuous change occurs is “by the renewing of your mind.” In the Scriptures the “mind” is always linked with either God or Satan. Our mind is the citadel of our body, and our body is the instrument of our mind. Our attitudes affect our actions. It is by the continuous renewing or overhauling of your mind through prayer, reading the Word and fellowship with the Lord that your dedication to the Lord is perpetuated.
The decisive act of verse 1 is never repeated, but must be constantly renewed. Israel’s unconditional surrender to Jehovah at Sinai was never renewed annually at the Feast of Tabernacles, at the change of leadership or rise of a new generation (Deut. Josh. 24), and in times of spiritual revival as in Josiah’s day. A wife’s presentation of herself to her husband at the wedding is never repeated, but is perpetuated by a daily continuous renewing of that total commitment. This is the process that is forgotten after a weekend conference or summer youth camp and explains why those decisions do not last. They are not preserved from oblivion by the renewing of the mind which transforms the Christian.
The Purpose for this process and for the entire teaching of these two verses is “that ye may prove” personally in your own experience “what is that good and acceptable and perfect will of God.” The saintly David Brainerd tells how that on one Sunday night he offered himself to God to be used only for His glory. “It was raining,” he says, “and the roads were muddy; but the desire to surrender to God grew so strong that I stopped my horse and kneeled down by the side of the road and told God about it. I told Him that my hands should work for Him, my tongue speak for Him if He would only use me as His instrument, when suddenly the darkness of the night lit up and I knew God had answered my prayer, and I felt that I was accepted into the inner circle of His will.” And he was!
Conclusion:
What better way to face the challenge of the ‘70’s than by dedicating your life to the Lord? Have you ever made such a presentation? I heard Dr. Carl Armeding tell of his experience the first time he read Romans 12:1-2 as a young believer. He went to his closest Christian friend and pointing out the verses asked him if he believed we ought to do this. His friend said, “Yes, I’m sure we ought to.” When asked if he had ever done it, he had to admit that he hadn’t. When Dr. Armeding asked how they could do it, his friend had no suggestions. So he immediately went to a chum who had been baptized the same night as he. The same questions brought forth identical answers. In despair he finally went to an elder in his assembly who believed Romans 12:1-2 and he suggested to the young man, “Go home, and on your knees simply tell God you want to do what these verses say.” And Dr. Armeding did just that. Will you say that to the Lord this morning?