Scornfulness

“Surely he scorneth the scorners: But he giveth grace unto the lowly.”

‭‭Proverbs‬ ‭3:34‬ ‭KJV‬‬

THE SIN OF SCORNFULNESS

    Our text is quoted in James, where he says, “But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.” (James 4:6) Two things are to be noted: first, God scorns the scorner and, second, that God resists the proud scorner. One thing that I know is that I want to have the blessings of God rather than the opposition of God. I want God to speak well concerning me rather than having God scorn me. With this in mind, we will simply get into our lesson, so that we might learn how to avoid the sin of scornfulness.

What Is Scornfulness?

    As we study scorn and scornfulness, the meaning is that of being a proud boaster, a mocker, or a scoffer. Have you ever seen a person who is constantly making fun of others, or perhaps they are always critical of others? That person is scoffing or scorning. Mockery, when people ridicule others for no good reason, is the same as scoffing or scorning. 

    It is useful to note that we are to be very careful how we speak of others, lest we find ourselves to be scorners who are resisted by God. Jesus said, “Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.” (Mat. 5:21–22) While much more could be said about this, let it suffice us to understand that Jesus is telling us that we are to refuse to speak scornfully of others. When we say that a person is worthless, a fool, a moron, an idiot, a dumbbell, or use us some other derogatory term, we are saying that we count them unworthy of living. Sometimes we even say, “They ain’t worth knocking in the head!” Jesus is teaching us that such words are scornful words, and they show a disregard for those who are made in the image of God.

    Sometimes we are harshly judgmental of others when we have no reason. James rebukes us of such and reminds us that judgment is God’s place and not ours. He asks, “There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?” (James 4:12) The scorner is always finding fault with others and deciding what God ought to do with them. Let us beware, because such criticism is ungodly scornfulness and unacceptable to God. Who do we think we are to do this?

The Bad Character of The Scorner

    A scornful person is a person of bad character. The first Psalm presents to us the scornful person as one who is ungodly and who does not enjoy God’s Word, and whose final end is to not abide the judgment. Solomon, in the Proverbs, presents the scorner to us as one who: 

  • Is not humble (Proverbs 3:34)
  • Hates correction (Proverbs 9:8)
  • Will bear his sin (Proverbs 9:12)
  • Refuses to listen to the rebuke that would help him change (Proverbs 13:1)
  • Refuses to listen to his parents (Proverbs 13:1)
  • Will not seek wise advice (Proverbs 15:12)
  • Deserves to be punished (Proverbs 19:29)
  • Is a person of a bad temper, or wrath (Proverbs 21:24)
  • Causes strife and reproach (Proverbs 22:10)
  • Should be refused our good company (Proverbs 22:10)

When we consider these things, the scorner is certainly a person who is on their way to destruction. The scorner will often ruin relationships, mistreat other people, break up families, destroy churches, and refuse to listen to those in authority over them. This person is convinced of his righteousness, not realizing his need for God’s righteousness. The scornful person is often quick to criticize and very slow to compliment. The scornful person is defensive and will usually argue with anyone who seeks to help them correct their errors. Their sinful pride will often wear a mask of humble holiness and goodness, while they spend their time talking about what everyone else is doing wrong. They may have a look that causes others to think that they are humble, but their self-righteous and critical spirit will show their pride. The scornful person has a very bad character.

The Scorner Contrasted With The Wise

    The Scripture contrasts the scorner with a wise person. Although the scorner refuses to be corrected, the wise man will love the person who cares enough to help him fix errors and sins in his life (Proverbs 9:8). The scorner will not go to seek wise counsel or advice (Proverbs 15:12), but the wise person seeks after these things and learns from them (Proverbs 1:5-9). The scorner will be punished in life for his pride and for the foolish and hurtful things he says and does, yet he will not learn from his bad experiences. The wise person, however, will learn when he is instructed (Proverbs 21:11).

    It is very important to note that this scornful person is not simply scornful of men, but his mockery extends even to the God he rejects and refuses to learn from. He will receive the righteous results of his sinful pride. “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” (Gal. 6:7–8) 

Concluding Thoughts

Proverbs was written to direct us into wisdom and we should seek to learn the way of wisdom concerning scornfulness. Let us recognize that scornfulness is a sin of pride that moves God to work against us. There is a way to move beyond being a scorner. James told the scornful and proud people that were fighting one another and destroying the churches that they were to turn to God, draw near to Him, and humbly and sorrowfully repent so that God would lift them up (James 4:8-10). I am so very glad that God will always hear the humble plea of the broken repenting person and forgive them! Seek God. Humble yourself before Him. Learn from those God has placed as teachers in your life. Meekly accept correction and instruction. Submit yourself to God. These things will help you overcome or avoid being a scorner, and they will take you far in the pathway of godly wisdom.

Christian Standards of Dress

Biblical Standards of Dress

“And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God Omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.” (Revelation 19:6–8)

The text above shows us that the Bride of Christ is to be clothed in fine linen, clean and white. This fine linen is described as the righteousness of the saints. We know that this is symbolic of our justification in Christ (cf Isaiah 61:10). One cannot enjoy the wedding feast without this garment, provided by the King (Matthew 22:11-14).

We are told that Christ is making for Himself a bride that is pure: “Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.” (Ephesians 5:25–28) Jesus died to present to Himself this holy bride. Jesus purifies His bride with His own blood, thus justifying her, and then sanctifying her. Jesus desires and will have a pure bride. Paul was zealous to do his part in this work. “Would to God you could bear with me a little in my folly: and indeed bear with me. For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” (2 Corinthians 11:1–2)

When we look at Christ’s bride, who is clothed in this clean and white fine linen, we see that the church has been purchased, cleansed, and prepared for her heavenly bridegroom: she is pure. If the fine linen represents the righteousness of the saints in Christ, should not our fleshly reality conform to this spiritual reality? Certainly there is no great separation between the fleshly and the spiritual in the child of God. Although the flesh has sinful tendencies, we are to submit it to Christ; and we know that what is in our heart is made obvious in our flesh (Proverbs 27:19;Matthew 12:34;Mark 7:14-23). This being the case, we must assert that the Scriptures teach us that our clothing matters, and is often representative of what is within our hearts.

Why Clothing?

Why is clothing even necessary? After all, God made man without any clothing; and Adam and Eve were “naked and not ashamed” when God first created them. Even to this day we read, “Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.” (Hebrews 13:4) This demonstrates that there is a place in which nakedness is still acceptable and not shameful. This is why the law states that uncovering nakedness, which is probably a euphemism for fornication or adultery, is a sin (Leviticus 18). We must understand Leviticus chapter eighteen to be an exposition and application of the commandment prohibiting adultery. Sexual relations should only occur within the bonds of heterosexual marriage and to uncover the nakedness of another violates that bond, because nakedness and sexual activity are honorable and pure within marriage.

When sin entered, shame accompanied it. That is what we see when we read of Adam’s fall:

“And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. And the LORD God called unto Adam, and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.” (Genesis 3:7–10) Good desires for food and wisdom had become perverted (See Genesis 3:6 and compare 1 John 2:15-17). We know that, along with those desires, all other passions became misdirected. In fact, Scripture describes man thusly, “And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” (Genesis 6:5) The inward man became sinful, and thus nakedness and sexuality became things to protect from the

lustful eyes of the ungodly, as this would help protect the sanctity of marriage. This is why the young man is warned against lusting after the harlot: her revealing clothing is demonstrative of her heart, and he is to respect God and marriage enough that he does not long after adulterous deeds (Proverbs 6:25-35).

Nakedness apart from the marriage bed is described as shameful all through the Scriptures. Noah was naked to his shame, and his grandson’s descendants were cursed because of looking upon him in that state (Genesis 9:20-25). When Aaron led Israel into the worship of a golden calf, “they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.” (Exodus 32:6) This play was sexual in nature, as was most idolatrous worship and play in those times, and the Scriptures say that “Moses saw that the people were naked; (for Aaron had made them naked unto their shame amongst their enemies:)” (Exodus 32:25). Isaiah speaks of Israel being made naked to their shame (Isaiah 47:1-15), Nahum speaks of nakedness as being synonymous with shame and deserving of mockery (Nahum 3:4-7), and we find that this is the case even when it is spoken of regarding one’s spiritual state (Revelation 3:17-18;16:15). Obviously nakedness needs to be covered.

What Is Nakedness?

Nakedness is, first of all, the state of being uncovered or bare: but what is it that is bared that makes one naked? Most of us recognize that one’s face can be uncovered and the person not be naked. We can say the same about hands and feet. Where do we go with this, then? As seen above, nakedness often carried with it sexual connotations. Nakedness is the uncovering or revealing that is sexual in nature. This means that we shall have to speak plainly here, and it may be a bit embarrassing; although there is no intent of being crude or vulgar. The plain truth must be spoken, however.

When Scripture speaks of nakedness, we immediately realize that it will refer to the uncovering of the genital area. In fact, when the LORD gave Moses commandment regarding the priests’ clothing, He specifically directed him to make breeches (This was a legged undergarment.) that reached below the thigh. “And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach:” (Exodus 28:42) Isaiah also spoke of the shame of the thighs being revealed (Isaiah 47:1-4). Based on this, we can certainly say that nakedness is revealing the leg above the knee. This establishes a sort of buffer zone that prevents prying eyes from seeing more than they should see and prevents inadvertent exposure of private areas. This is Most of us recognize that undergarments have typically been worn in a fashion that prevents them from being seen, so that the outer garment is actually covering and concealing even more than the undergarments. We also see that the buttocks are similarly spoken of in Scripture, as it logically follows that they would (2 Samuel 10:1-6;Isaiah 20:1-6). We can conclude that nakedness is any revealing of the flesh surrounding the private areas, from the waist to below the knee.

We can and must go farther to say that Scripture also associates the revealing of a woman’s breasts as being nakedness. We know that nakedness is the private pleasure of the marriage bed (Genesis 2:25;Hebrews 13:4), and the young man is told to rejoice with his wife and to enjoy her breasts (Proverbs 5:18-20). Solomon’s Song also mentions this explicitly (Song of Solomon 1:13;4:5;7:37-38). And when the LORD spoke to Israel of His rescuing her and making her a great nation, He used the analogy of clothing one who was naked, and giving covering that included her breasts (Ezekiel 16:1-14). Finally, Hosea is very plain about this, saying, “Say ye unto your brethren, Ammi; And to your sisters, Ruhamah. Plead with your mother, plead: For she is not my wife, neither am I her husband: Let her therefore put away her whoredoms out of her sight, And her adulteries from between her breasts; Lest I strip her naked, and set her as in the day that she was born, And make her as a wilderness, and set her like a dry land, And slay her with thirst.” (Hosea 2:1–3) Notice how God’s Word associates sexual sin and nakedness by saying that Israel’s adulteries were between her breasts. Just as an adulterous woman exposes what should be held sacredly private for her husband, so Israel had given herself away to idol gods. The results? Israel would be stripped naked to her shame by God. Thus we see that the revealing of a woman’s breasts is nakedness.

Thus it is that we have seen the biblical definition and description of nakedness. This is very plain, but the Word of God is plain, and we should respect and honor the precepts found therein. It is very important that we be the pure bride to Christ that we should be. It is important that the principles of holiness are exhibited in our lives as we honor the Lord and the holy state of marriage by living according to principles of modesty.

The Purpose of Clothing.

“And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.” (Genesis 3:7)

“Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.” (Genesis 3:21)

With sin came shame, so Adam and Eve rushed to cover their nakedness by making aprons out of leaves. Thankfully the good Lord had a better plan. Taking the life of an animal and making clothing from the animal’s skins, He clothed them so that their nakedness did not appear. With this in mind, let us consider the Lord’s purpose for clothing, and what Scripture tells us about our apparel.

First of all, we need to consider the common objection that says, “The Lord looks on the heart!” Yes, that is true; but we need to consider the whole of the verse that is referenced. “And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD’S anointed is before him. But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.” (1 Samuel 16:6–7) Samuel had been sent to Jesse’s house to anoint the next king of Israel. Having seen Eliab, Samuel thought that he had surely found the next king, because Eliab was kingly looking. God told Samuel that he was looking at the man from the wrong perspective. The LORD had told Saul that He was seeking a man after His own heart (1 Samuel 13:14); so God was not looking at the outward appearance, although Samuel was. The interesting thing is that God told Samuel that man looks on the outward appearance. The reason that this is so, is because we cannot see a person’s heart. We can, however, see signs of what is in their hearts; because what is inside will most often show up on the outside. Thus what is in our hearts comes out of our mouths (Matthew 12:34), and the wickedness that is within a person’s heart shows up in his deeds (Mark 7:21-23), and the faith that is within a person shows itself strong by love (Galatians 5:6). While God does indeed look on the heart, that which is on the outside matters; because the outside normally reflects what is on the inside. Man will look at our outward appearance and decide many things about us by that. What does your outward appearance say about you? This is why modesty is spoken of along with shamefastness (inward modesty) and sobriety (self restraint and moderation of desires and passions): true modesty begins within the heart and manifests itself outwardly.

Why clothing? Clothing was given to mankind to cover and to conceal nakedness. Adam and Eve were ashamed of their nakedness after they had sinned. They instantly experienced shame, knowing that nakedness is not to be shared except within the private confines of the marriage bed. For this cause they made aprons for themselves; but those aprons were insufficient, just as our own attempts to cover up our sin are insufficient. As a symbol of the coming lamb whose blood would wash away our sins, and whose righteousness would clothe the believer, an animal gave its life so that Adam’s and Eve’s shameful nakedness would be covered. Clothing is to keep the shame of nakedness from appearing (Revelation 3:18), so we see that clothing is not simply a cover, but also a concealer. It is important to note this, because some clothing covers everything while revealing many things. Whether the clothing is form fitting, tight, low cut, or with slits very high, or even being somewhat transparent, a person can be covered and yet not concealed. Clothing is given to cover and to conceal: let us be sure to wear it appropriately.

Biblical Standards of Dress: Modesty A Matter of Heart

“I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. In like manner also, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with broided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works.” (1 Timothy 2:8–10)

Modesty

As we continue our study of biblical standards of dress, we come to the subject of modesty. What is modesty? The dictionary meaning of the word deals with that which is well ordered or seemly. Our text above presents modesty to us as such as well. It also describes modesty in a broader sense, speaking of it as a matter of the heart.

Let us notice that modesty is not simply that which pertains to women because men are mentioned here as well. Men are told to pray “without wrath and doubting.” We shall see soon how that this relates to modesty, but for now we can simply state that it is certain that wrath and doubting are issues of the heart. Women are to dress modestly, yet their modesty must also be internal. They are to have a shamefastness and sobriety about them, as they profess godliness. Modest apparel seems to be the outward working of a modest heart. True modesty is a well-ordered heart that then orders one’s behavior rightly.

Often there are those who reply, stating that the Scriptures say that God looks on the heart. This is indeed so, because God told Samuel, who was evidently expecting God’s choice for the next king of Israel to be kingly looking, “Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.” (1 Samuel 16:7) God does indeed look on the heart. On what, however, does man look? Man looks on the outward appearance. How are we to show our modesty and holiness if not by how we look outwardly? How will our light shine (Matthew 5:16), if Christ is not seen in our deeds and our dress? Modesty is indeed a matter of the heart, seen of God inwardly, and seen of men outwardly.

The Immodesty of Wrath And Doubting

Paul tells us that men are to pray and to do so without wrath and doubting. He tells us that men should pray lifting up holy hands, without wrath and doubting. It would be impossible to lift up holy hands if one was filled with either wrath or doubt. Both of these things are serious matters of the heart.

Wrath is extremely immodest. It is not only disordered, but it manifests itself in manners that are disorderly and harmful. Solomon said, “Only by pride cometh contention: But with the well advised is wisdom.” (Proverbs 13:10) Contention comes from pride, and the proud heart is a heart that is not right with God and is not trusting in God (Habakkuk 2:4). That is by no means orderly. Contention is generally not a good state of affairs, yet some seek and pursue it. In so doing, they neglect to pray and often do much ill to others. James described this sort as pursuing their own selfish lusts, neglecting prayer, being friends of the world, and spiritually adulterous. Such immodest hearts and deeds lead to “confusion and every evil work” (James 3:16).

Doubting is also disorderly and unseemly. It is a matter of a heart that is unwilling to submit to what God says. King Ahaz was given the opportunity to seek a sign from the LORD, and yet he refused. God gave him the opportunity to have a confirmation that God’s promise would come to pass. In fact, Ahaz was commanded to ask for this confirming sign and yet refused to do so. God’s word to Ahaz was, “If ye will not believe, surely ye shall not be established.” (Isaiah 7:9) We are later told that we are to pray in faith without doubting because the one who is wavering is double-minded and unstable in all of his ways (James 1:5-8). When a person is like this, he leans to his own understanding (Proverbs 3:5-7) and follows his flesh and his pride rather than humbly seeking the will of God.

In both of these instances, we find that an immodest heart will promote self. Proud self-promotion is by no means a helpful thing but is very detrimental to the health of a family, church, and society. It stirs up strifes, leads to chaotic conditions, and distracts us from the all-important pursuit of the glory of God. Remember, when Paul said, “Let all things be done decently and in order,” (1 Corinthians 14:40) it was

because the Corinthians had yielded to arrogant self-promotion, which led to chaotic conditions in the church.

Most of us recognize this sort of immodesty when we see it in others. Jesus spoke of the immodest self-promoters and spoke a parable regarding folks who went to public functions seeking positions of prominence. Jesus said that there would be times in which those who set themselves in positions of honor would be told that they were sitting in seats reserved for others. This would lead to their shame when they would have to then take a lower seat (Luke 14:7-11). Most of us would respond and say that such folks simply got their comeuppance. This is so, and God’s people must resist having such immodest hearts.

The Modesty of Shamefastness And Sobriety

Paul told Timothy that women are to dress themselves in modest apparel with shamefastness and sobriety. It is to be noted that apparel is generally reflective of what is within us. Servants are to adorn the doctrine of God, we are told (Titus 2:10). In other words, what was in their hearts, their professed beliefs, and their convictions would be seen in their actions.

Shamefastness is a word that is no longer in standard English dictionaries. It means that one has a sense of honor or shame, propriety and impropriety, and a certain bashfulness as opposed to self- promotion. Just as men are very prone to promote themselves by exhibiting wrath or arrogant self- promotion, an immodest woman will often dress so as to be seen and recognized. For this reason, Paul contrasted shamefastness with the immodesty of some who elaborately plaited their hair, wore much flashy jewelry, or wore much expensive and showy clothing. Peter, too, spoke of the meek and quiet spirit of a godly woman, rather than the attention-seeking person who would dress to catch other’s eyes (1 Peter 3:1-6).

Sobriety is not simply the issue of whether a person is intoxicated or under the influence of mind- altering substances. Sobriety is thinking clearly and sanely. We are taught to think soberly concerning ourselves in relation to God and the body of Christ (Romans 12:3). Sobriety and modesty go hand-in- hand because one who is sober will recognize their need to seek to be a blessing above simply trying to direct every eye her way. Sobriety is modesty of spirit, in which a person recognizes the need to glorify God and be a blessing to others above everything else.

Other Matters of Immodesty

Notice that modesty is not simply a matter that relates to whether or not a person’s nakedness is covered and concealed. We have seen previously what nakedness is, and why God gives us a command to wear clothing. Modesty extends beyond that, however, and is related to the desire to call unwarranted attention to ourselves. Sometimes we do not have an accurate measure of ourselves and think too highly of ourselves. We desire our opinions to be known by those around us. If we are not careful, we will think ourselves to be worthy of other’s attentions, or worthy of their obedience and reverence. This will manifest itself in an immodest display of loudness, arrogance, anger, or wrath; and it is sinful.

Modesty is also an issue of being a distraction. Can you imagine being a poor person in Timothy’s day, and look around in the church service and see a woman who is dressed in very expensive clothing, wearing much flashy and expensive jewelry? A man might not be tempted to lust after her, and yet he could be distracted by her. He might look at this ostentatious display of wealth and think, “Wow! I could sell that necklace and buy groceries for a year!” It could minister to envy and strife also because of the flaunting of wealth. This seems to be a part of what happened in James chapter two, and it ministered to envy, strife, and division in the church.

Solomon spoke of the immodesty of the harlot in Proverbs chapter seven, warning young men against this sort of woman. In his description of her, he said, “She is loud and stubborn; Her feet abide not in her house:” (Proverbs 7:11) In other words, she is an attention seeker. She is not meek and quiet but is loud and stubborn. She desires to draw attention to herself. In her stubbornness, she resists yielding to the authority of God and her husband in honoring her marriage, and she goes out to seek attention and affection in ungodly manners. While we are dealing with biblical standards of dress, it is instructive to note that her immodesty made itself known in the volume of her voice, and her attitude toward authority

and her marital obligations. True modesty is humble and seeks to quietly honor God, godly authority, and godly commitments.

This loud immodesty brings to my mind the Pharisees, who prayed loudly in the streets, dressed in such a manner that people would know when they were fasting, and wore apparel that drew attention to their religious devotion. Jesus stated that they had their reward, which was the praise of men. True modesty does not make a vain show of religion, but simply tries to live to the glory of God regardless of who sees or does not see us.

Biblical Standards of Dress: Holiness

“And this I pray, that your love may abound yet more and more in knowledge and in all judgment; That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.” (Philippians 1:9–11)

Excellence Is in Holiness

As we come to this concluding article in our series, we need to consider the issue of excellence. Paul desired excellence from the Philippians. The word excellence means to differ. God’s desire and plan for His people is that they excel by differing from the world. By doing so, we will be pure, causing none to stumble, and will be filled with the fruits of righteousness, giving glory to God.

We must remember that God’s people are called to holiness. Holiness is a separation from the world to God. Without holiness, no man can see the Lord (Hebrews 12:14). It is by our minds being renewed, ourselves transformed, and resisting conformity to the world that we will discern God’s good and perfect will (Romans 12:1-2). The Psalmist declares that the person who is blessed, or happy is the one who rejects the counsel of the world and enjoys the counsel of God, meditating in it, walking in it, and becoming rooted, stable, fruitful, and spiritually prosperous therein. Have you ever longed for stability, joy, fruitfulness, and the ability to be able to see the will and purpose of God more clearly? That comes through the passionate pursuit of holiness. It comes through separating ourselves from the world and following God instead of the world’s thought processes and ways.

We are told, “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” (2 Corinthians 6:14–7:1) There can be no close affinity between the children of God and the ways of the world. We cannot embrace the ways and thought processes of the world, because they are opposed to the ways and thoughts of God (See Isaiah 55:8-9). Those who love the Lord are to hate evil (Psalm 97:10) and are not to love the world (1 John 2:15-17). Those who love the ways, thought processes, and sins of the world are said to not have God’s love in them. This is very serious, and we cannot afford to take it lightly or treat it dismissively. We are told that it is the holy person who is received by the Lord and is called His son and His daughter. Let us pursue excellence in holiness: it is God’s way of joy for us.

Clothing That Excels, Or Is Holy

For many years many of us have said little from our pulpits about clothing because we have not desired to be aligned with some who were critical, rude, and unholy in their attitudes and words regarding clothing. This has been a major mistake on our part because a search of God’s Word turns up over nine hundred references to clothing and other related terms. When something is spoken of to such a great degree, it must be important; and we would be wise to search out God’s will concerning it.

In an earlier article, we saw that God made clothing for Adam and Eve for a reason, and that was to cover their shame. We also can read the book of Proverbs and find that that there was an adulterous woman, and she wore the clothing of a harlot. Evidently her clothing revealed her shameful heart (Proverbs 7). In contrast to her, we find that the family of the virtuous woman was clothed in clothing that was nicely colored and evidently covered them well because it kept them warm in the cold (Proverbs 31:21). Evidently, there is a difference even between the clothing of the virtuous and those who are not virtuous. We also find that the bride of Christ is espoused to Him as a chaste virgin (2 Corinthians 11:1- 2), that He will present her to Himself holy, spotless, and without blemish (Ephesians 5:25-28), and that He will clothe her with fine linen clean and white (Revelation 19:7-8); and this contrasts with the attire of

the adulterous religious system (Revelation 17:1-6). If clothing is to cover shameful nakedness, and the virtuous woman and the bride of Christ are clothed differently from the harlot and the satanic bride, should not the bride of Christ be clothed differently from the world while she is upon this earth?

To take this further, the Word of God shows us that clothing is an identifier. A person in mourning often tore his clothing (Joshua 7:8;Job 1:20;2:11-13) or wore sackcloth (2 Samuel 3:31;Esther 4:1). The harlot was known by her clothing (Genesis 38:12-15;Proverbs 7:10). We also read of prison clothing (Genesis 41:14 cf 2 Kings 25:29). During David’s day, the virgins were clad in clothing that signified their virtue (2 Samuel 13:18-19). Today we also see that people often dress differently according to their occupation or status. We recognize policemen by their uniform. In town, we see that the postman has his uniform. We also walk up to public restrooms, and the men’s room and the women’s room are differentiated by the silhouettes that are on the door.

We now come to the issue of difference and modesty that is so difficult for us today, the distinction between men and women in their clothing. The most important observation that can be made concerning this is the fact that we must remember that our calling as saints is to follow the leadership of the Lord in His Word and not that of the world (Psalm 1:1-6;Romans 12:1-2;2 Corinthians 6:14-7:1). It is not for the world and worldly fads to establish for us what is acceptable. That is the authority of God and none other. What does Scripture teach us? Scripture teaches us that there is a difference between men and women (Genesis 1:27;Matthew 19:4-5). It also shows us that a man could be known as a man from a distance: “And Rebekah lift up her eyes, and when she saw Isaac, she lighted off the camel. For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself.” (Genesis 24:64–65)

Even in the New Testament, we find that men and women were naturally expected to appear differently one from the other (See 1 Corinthians 11:1-16). It is the New Testament that gives us a more in-depth understanding of a woman’s clothing. As Paul told Timothy, “In like manner also, that women adorn themselves in modest apparel,” (1 Timothy 2:9) he spoke of more than just modesty. The word apparel1&2 is literally a garment that is let down or a robe that reaches the feet. This instance is the only time that the word is used as such in the whole Bible, and it speaks specifically regarding a woman’s garments. The very act of a garment being let down is different from the garment of a man, which is often spoken of as being girded upwards. While it seems that most people of both sexes wore some sort of robes, it is obvious that a woman’s clothing was a sort of long dress, while a man would wear a long robe with a belt that would be used to pull up and aside his clothing so that he could work, run, or fight in a battle. There would have been, even then, a very visible distinction between men and women in their clothing.

What About Deuteronomy 22:5?

When we study the New Testament, we must remember that the New Testament builds upon the Old Testament; and we must recognize this as true in the case of clothing as well. Just as Rebekah could discern from a distance that Isaac was a man, we should be able to do the same today. When we read of the king’s daughters, who were virgins, being clad in a certain manner, we are right to understand that the king’s sons did not dress in that same manner. We also read, “The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the LORD thy God.” (Deuteronomy 22:5) Again we see that God demands a distinction between men and women in their clothing, and that was affirmed in the New Testament, as we have already seen.

2689. καταστολή katastolḗ; gen. katastolḗs, fem. noun from katastéllō (2687), to put or let down, appease. A long garment or robe reaching down to the feet (see Sept.: Is. 61:3). Apparel, dress in general, a garment, a long robe of dignity (1 Tim. 2:9). Zodhiates, Spiros. The Complete Word Study Dictionary: New Testament. Chattanooga, TN: AMG Publishers, 2000.

2689 καταστολή [katastole /kat·as·tol·ay/] n f. From 2687; TDNT 7:595; TDNTA 1074; GK 2950; AV translates

as “apparel” once. a lowering, letting down. a garment let down, dress, attire. Strong, James. Enhanced Strong’s Lexicon. Woodside Bible Fellowship, 1995.page8image2397689376page8image2397689664

Some will say that this text is obsolete because it is an Old Testament text, and we are not under the law. To these, we pose the following question: Does the Old Testament law regarding murder still stand as authoritative today? The answer is indeed in the affirmative. Simply because something is in the Old Testament does not mean that it is nullified.

Another may protest that we do not observe the Jewish dietary laws (See Leviticus 11:1-47), and that those who eat catfish would be inconsistent to observe Deuteronomy 22:5 as authoritative. The issue before us is the fact that the Jewish dietary laws were specifically for the Hebrew people and were abolished in Christ. Paul speaks of this in Romans chapter fourteen, and then he tells Timothy, “For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer.” (1 Timothy 4:4–5) While the dietary laws were done away with, we have already found that God has retained the demand for a distinction between men and women in what they wear.

Perhaps someone else will state that we do not build banisters on the roofs of our houses, so we are not obligated to observe Deuteronomy 22:5. Let us consider this verse. “When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence.” (Deuteronomy 22:8) What is the issue before us? Is it not the issue of liability? Today we observe the spirit of this by buying liability insurance to protect us in the event someone is injured on our property or in our home. Surely, if we were to build a house with a flat roof, on which people were habited to walking about, we would be obligated to build a bannister of sorts in order to protect others and to lessen our liability. This being the case, we cannot dismiss or disregard Deuteronomy 22:5 based upon that argument.

What, then, should we think about Deuteronomy 22:5? We should consider that God indeed desires the distinction between men and women to be honored and observed, even in our clothing. The verse probably referred to women who would take up men’s clothing to go and work with men like men. It is thought by some commentators that it refers to a woman putting on armor to go to war as a man would. In these instances, issues of modesty and sexual propriety/impropriety would arise also, so we can certainly understand why the restriction is in place. While our culture has now influenced us to think differently about these things, it was only a few decades ago that women began to put on pants and go into the workplace dressed in them. It was not until the year 1993 that a woman wore a pantsuit onto the floor of the United States’ Senate in what was called, “The Pantsuit Rebellion.” It has been said that many in the Senate gasped audibly when this occurred. Things have changed rapidly, and we must ask ourselves whether God or culture has the authority to define our clothing.

We also consider the fact that the sexes should never be confused because God created male and female. “Transvestism was condemned because it spoke of unnatural mixing of clothing.3” Albert Barnes said, “The distinction between the sexes is natural and divinely established, and cannot be neglected without indecorum and consequent danger to purity (cp. 1 Cor. 11:3–15).4” The “King James Study Bible” tells us that transvestism was associated with homosexuality and idolatrous fertility rites. This informs us that the blurring or obliterating the lines between the sexes was about more than simply the appearance, but about sexuality; and God calls His people to holiness in sexual purity (See 1 Thessalonians 4:1-8). This is one of the reasons that Paul spoke as he did in 1 Corinthians chapter eleven, idolatrous practices in Corinth were immoral in nature, and the natural distinctions between men and women were maintained for spiritual and moral reasons.

John Gill stated that sometimes the distinction between the sexes was removed in dressing so that men could for lewd purposes enter in among women who were gathered privately. Matthew Henry stated, “men must not be effeminate.5” Paul also spoke of this, saying, “Know ye not that the unrighteous shall

3 David S. Dockery, ed., Holman Bible Handbook (Nashville, TN: Holman Bible Publishers, 1992), 181. 4 Albert Barnes, Notes on the Old Testament: Exodus to Ruth, ed. F. C. Cook and J. M. Fuller (London: John Murray, 1879), 312.
5 Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 264.page9image2501464864page9image2501465152page9image2501465440page9image2501465728page9image2501466080page9image2501466368page9image2501466656page9image2501466944page9image2501467360page9image2501467648page9image2501467936page9image2501468224page9image2501468512

not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” (1 Corinthians 6:9–10) Today, when we see so many men seeking to be like women, men dressing as women and going into women’s restrooms and locker rooms, we can see the wisdom of God in giving us this verse. It certainly was given to protect against the lewdness of ungodly people.

Ask yourself, as you are looking at your clothing, whether it is truly modest or not. Does it cover and conceal, or does it uncover and reveal? Does it attract attention to places that attention should not be given? Is it tight? Does it cling? Is it sheer? Does it make a man appear effeminate? Does it make a woman appear masculine? Does it appear sensual? These are important considerations, and we must remember that our clothing demonstrates what is in our hearts. Yes, God looks on the heart, but man looks on the outward appearance. Let us show them true and modest masculinity and femininity.

Concluding Thoughts

I realize that this goes against the way many of us have long thought. This goes contrary to our ideals of freeing women from what some would think are unreasonable constraints. Should someone reading this choose to disagree with this writer, he will certainly continue to love the one who differs from him. This is not written to stir up strife or to agitate and anger people. This is written with the desire to stir up thought, to provoke us to consider whether we are being modest or not. It is written to cause us to ask whether we have allowed the world’s customs to so greatly influence us that we have come to accept immodesty as a way of life to the point that we have joined in with the world.

Jesus Christ is Lord over every area of our lives, including the most visible of areas, which is our clothing. We should take heed to His commands to be holy, to surrender our thoughts to His Word, and to refuse to follow the counsel of the ungodly. God calls us to excellence by means of holiness. God calls us to modesty, and He calls us to show a visible and modest distinction between males and females.

Finally, we must recall that our duty as Christians is to give glory to God. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” (1 Corinthians 10:31) Often it seems that we seek to see how far we can go, or how much we can get away with. The question should not simply be, “Is this wrong.” The question should be, “Does this give glory to God, and does this represent my Savior well?”

Judging

“Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?” (James 4:11–12)

One of the most favored verses in the Bible is, “Judge not, that ye be not judged.” (Matthew 7:1) This is often used when someone speaks out against sin. Is that what the Bible means? Should we truly use the verse in that manner? Is it a righteous thing for us to use this verse in such a way? Is all judgment wrong, or is there a righteous judgment?

Our text speaks to us about speaking evil of one another. This is more than simply saying bad things, but it is about judgmental speech that passes sentence or declares what a person must suffer for something. It is also a matter of going beyond the bounds of the Word of God in our declarations regarding others and their lives in our judgment. This is very specific in that it declares that God is the lawgiver who has the authority to judge, and that His Word is the rule by which He judges. When we say that a person is sinning or condemned when God has not, we are judging unrighteously, wwhen we criticize folks over things that God does not condemn, we are judging unrighteously, and when we say that God will punish someone in a certain manner that God has not specified in His Word, we are judging unrighteously. Notice that God is the judge and His Word is the authority.

What about Jesus saying that we are not to judge? After all, isn’t that the standard? Let us remember that every verse has a context, both an immediate context and then the context of the whole testimony of Scripture. Let us see the immediate context:“Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.” (Matthew 7:1–5) What is before us here? Is it not the fact that Jesus was censuring hypocrites who were judging others while they were guilty of worse offenses? This is not a blast against speaking out against sin. This is not a condemnation of all judgment because, if it were, it would be self-contradictory: Jesus would have been judging people for judging, and Jesus is by no means inconsistent or self-contradictory. Jesus was calling out people such as the Pharisees, who condemned others while doing things much worse than that which they condemned in others.

What about standing against sin? Is that forbidden by Christ? Again, if it were, Christ would have contradicted Himself, and He did not do so. What we do find is that Jesus continues throughout Matthew chapter seven and speaks quite firmly against evil. He declares that there are some whose spiritual state is akin to that of hogs and dogs. He continues and declares that there are some who are false prophets, wolves in sheep’s clothing, corrupt trees that bring forth evil fruit, whose end is to be burned. Jesus goes on to warn that there are people who profess Christ who will be rejected in the day of judgment, despite all of the things they had done in His name. Finally, the chapter ends by Jesus contrasting the one whose life is founded on the Word of God with the one who does not build his life upon the Word. In all of these things, Jesus was standing against sin, warning of sinful people, calling out some folks as spiritual fakes, phonies, and liars, declaring that one’s spiritual fruit tells much, and teaching us that we all must submit to His Word if we are to be accepted in the day of judgment.

What about us? Is judgment forbidden to us in every situation? The short answer is, “no.” Jesus told some one day, “Judge not according to the appearance, but judge righteous judgment.” (John 7:24) Judgment should not be superficial, for sure; but here we see that Jesus declares that there is a righteous judgment. Furthermore, we find that Paul, as he commanded the Corinthian church to excommunicate the immoral church member, stated that he had judged concerning that matter and that the church was to judge the man as well. “For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,” (1 Corinthians 5:3) “For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person.” (1 Corinthians 5:12–13) This judgment is two-fold: it is first a speaking out against sin and condemning the person who is sinning because of his immorality, and it is also a matter of passing the sentence of excommunication upon him, which declared that he was not living as one who professed Christ should live and then expelling him from the fellowship of the body.

“BUT!” Someone exclaims to the one standing against sin or false doctrines, “You’re sinning by judging!” This is something that happens too often, I’m sad to say. This person may be quite sincere in what they are saying, and may truly desire to be a blessing and a help. Sometimes, however, such folks simply despise the fact that their sins and falsehoods are being exposed. The latter has much in common with ungodly Ahab, who accused the godly prophet Elijah of troubling Israel, when it was Ahab himself who was guilty (See 1 Kings 18:17-18). Sometimes folks misuse Jesus’ command “Judge not” in an attempt to cover up, justify, or otherwise continue in their sinful ways. This is by no means acceptable to God because they compound their sin by the misuse and abuse of Scripture.

Another says, “I think I recall that the one who could have cast a stone did not do so.” This is in reference to Jesus, the scribes and Pharisees, and a woman taken in adultery. The scribes and Pharisees were testing Jesus, trying to find fault with Him and accuse Him. They knew that the law commanded that adulterers were to be put to death by stoning. Jesus’ response to them was, “He that is without sin among you, let him first cast a stone at her.” (John 8:7) Did Jesus tell them that it was wrong to speak out against adultery? No. Did He tell them that they should never cry out against sin? He definitely did not. Jesus knew that these men were hypocrites who were willing to sacrifice the life of this woman in order to find fault with Jesus. They wanted to take her life. Jesus’ words to them and their response both demonstrate that they were guilty as well as she was. From the oldest to the youngest, they all walked away because they were convicted of their own sins. Jesus did not tell them that they could not speak against sin because they were sinners. Jesus told them that the one who was not equally guilty as the adulterous woman should be the first to cast a stone to execute capital punishment. For someone to use this text to claim that a person cannot speak out against sin and false doctrine is for a person to misuse and abuse the Scriptures.

Finally, we must recognize that much of the “Judge not” philosophy of today is due to folks acting upon emotions rather than logic and the direction of the Word of God. Sometimes it is due to the fact that folks would rather hold on to their opinions than to submit to the Word of God. Regardless, if someone is standing against sin and false doctrine and you insist that they are wrong, saying, “Judge not,” Brother, you don’t sound spiritual but you appear to be foolish and ignorant of God’s Word. Does that sound harshly? It is no time to mince words and dance around the sins of those who resist the Word of God. Please be sure that you are in the number of those whose allegiance is to the truth and not to emotions and opinions.

Biblical Standards of Dress part 1

Biblical Standards of Dress

StandardsDress1

“And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God Omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.” (Revelation 19:6–8)

The text above shows us that the Bride of Christ is to be clothed in fine linen, clean and white. This fine linen is described as the righteousness of the saints. We know that this is symbolic of our justification in Christ (cf Isaiah 61:10). One cannot enjoy the wedding feast without this garment, provided by the King (Matthew 22:11-14).

We are told that Christ is making for Himself a bride that is pure: “Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.” (Ephesians 5:25–28) Jesus died to present to Himself this holy bride. Jesus purifies His bride with His own blood, thus justifying her, and then sanctifying her. Jesus desires and will have a pure bride. Paul was zealous to do his part in this work. “Would to God you could bear with me a little in my folly: and indeed bear with me. For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” (2 Corinthians 11:1–2)

When we look at Christ’s bride, who is clothed in this clean and white fine linen, we see that the church has been purchased, cleansed, and prepared for her heavenly bridegroom: she is pure. If the fine linen represents the righteousness of the saints in Christ, should not our fleshly reality conform to this spiritual reality? Certainly there is no great separation between the fleshly and the spiritual in the child of God. Although the flesh has sinful tendencies, we are to submit it to Christ; and we know that what is in our heart is made obvious in our flesh (Proverbs 27:19;Matthew 12:34;Mark 7:14-23). This being the case, we must assert that the Scriptures teach us that our clothing matters, and is often representative of what is within our hearts.

Why Clothing?

Why is clothing even necessary? After all, God made man without any clothing; and Adam and Eve were “naked and not ashamed” when God first created them. Even to this day we read, “Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.” (Hebrews 13:4) This demonstrates that there is a place in which nakedness is still acceptable and not shameful. This is why the law states that uncovering nakedness, which is probably a euphemism for fornication or adultery, is a sin (Leviticus 18). We must understand Leviticus chapter eighteen to be an exposition and application of the commandment prohibiting adultery. Sexual relations should only occur within the bonds of heterosexual marriage and to uncover the nakedness of another violates that bond, because nakedness and sexual activity are honorable and pure within marriage.

When sin entered, shame accompanied it. That is what we see when we read of Adam’s fall: “And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. And the LORD God called unto Adam, and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.” (Genesis 3:7–10) Good desires for food and wisdom had become perverted (See Genesis 3:6 and compare 1 John 2:15-17). We know that, along with those desires, all other passions became misdirected. In fact, Scripture describes man thusly, “And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” (Genesis 6:5) The inward man became sinful, and thus nakedness and sexuality became things to protect from the lustful eyes of the ungodly, as this would help protect the sanctity of marriage. This is why the young man is warned against lusting after the harlot: her revealing clothing is demonstrative of her heart, and he is to respect God and marriage enough that he does not long after adulterous deeds (Proverbs 6:25-35).

Nakedness apart from the marriage bed is described as shameful all through the Scriptures. Noah was naked to his shame, and his grandson’s descendants were cursed because of looking upon him in that state (Genesis 9:20-25). When Aaron led Israel into the worship of a golden calf, “they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.” (Exodus 32:6) This play was sexual in nature, as was most idolatrous worship and play in those times, and the Scriptures say that “Moses saw that the people were naked; (for Aaron had made them naked unto their shame amongst their enemies:)” (Exodus 32:25). Isaiah speaks of Israel being made naked to their shame (Isaiah 47:1-15), Nahum speaks of nakedness as being synonymous with shame and deserving of mockery (Nahum 3:4-7), and we find that this is the case even when it is spoken of regarding one’s spiritual state (Revelation 3:17-18;16:15). Obviously nakedness needs to be covered.

What Is Nakedness?

Nakedness is, first of all, the state of being uncovered or bare: but what is it that is bared that makes one naked? Most of us recognize that one’s face can be uncovered and the person not be naked. We can say the same about hands and feet. Where do we go with this, then? As seen above, nakedness often carried with it sexual connotations. Nakedness is the uncovering or revealing that is sexual in nature. This means that we shall have to speak plainly here, and it may be a bit embarrassing; although there is no intent of being crude or vulgar. The plain truth must be spoken, however.

When Scripture speaks of nakedness, we immediately realize that it will refer to the uncovering of the genital area. In fact, when the LORD gave Moses commandment regarding the priests’ clothing, He specifically directed him to make breeches (This was a legged undergarment.) that reached below the thigh. “And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach:” (Exodus 28:42) Isaiah also spoke of the shame of the thighs being revealed (Isaiah 47:1-4). Based on this, we can certainly say that nakedness is revealing the leg above the knee. This establishes a sort of buffer zone that prevents prying eyes from seeing more than they should see and prevents inadvertent exposure of private areas. This is Most of us recognize that undergarments have typically been worn in a fashion that prevents them from being seen, so that the outer garment is actually covering and concealing even more than the undergarments. We also see that the buttocks are similarly spoken of in Scripture, as it logically follows that they would (2 Samuel 10:1-6;Isaiah 20:1-6). We can conclude that nakedness is any revealing of the flesh surrounding the private areas, from the waist to below the knee.

We can and must go farther to say that Scripture also associates the revealing of a woman’s breasts as being nakedness. We know that nakedness is the private pleasure of the marriage bed (Genesis 2:25;Hebrews 13:4), and the young man is told to rejoice with his wife and to enjoy her breasts (Proverbs 5:18-20). Solomon’s Song also mentions this explicitly (Song of Solomon 1:13;4:5;7:37-38). And when the LORD spoke to Israel of His rescuing her and making her a great nation, He used the analogy of clothing one who was naked, and giving covering that included her breasts (Ezekiel 16:1-14). Finally, Hosea is very plain about this, saying, “Say ye unto your brethren, Ammi; And to your sisters, Ruhamah. Plead with your mother, plead: For she is not my wife, neither am I her husband: Let her therefore put away her whoredoms out of her sight, And her adulteries from between her breasts; Lest I strip her naked, and set her as in the day that she was born, And make her as a wilderness, and set her like a dry land, And slay her with thirst.” (Hosea 2:1–3) Notice how God’s Word associates sexual sin and nakedness by saying that Israel’s adulteries were between her breasts. Just as an adulterous woman exposes what should be held sacredly private for her husband, so Israel had given herself away to idol gods. The results? Israel would be stripped naked to her shame by God. Thus we see that the revealing of a woman’s breasts is nakedness.

Thus it is that we have seen the biblical definition and description of nakedness. This is very plain, but the Word of God is plain, and we should respect and honor the precepts found therein. It is very important that we be the pure bride to Christ that we should be. It is important that the principles of holiness are exhibited in our lives as we honor the Lord and the holy state of marriage by living according to principles of modesty.

The Purpose of Clothing.

“And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.” (Genesis 3:7)

“Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.” (Genesis 3:21)

With sin came shame, so Adam and Eve rushed to cover their nakedness by making aprons out of leaves. Thankfully the good Lord had a better plan. Taking the life of an animal and making clothing from the animal’s skins, He clothed them so that their nakedness did not appear. With this in mind, let us consider the Lord’s purpose for clothing, and what Scripture tells us about our apparel.

First of all, we need to consider the common objection that says, “The Lord looks on the heart!” Yes, that is true; but we need to consider the whole of the verse that is referenced. “And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD’S anointed is before him. But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.” (1 Samuel 16:6–7) Samuel had been sent to Jesse’s house to anoint the next king of Israel. Having seen Eliab, Samuel thought that he had surely found the next king, because Eliab was kingly looking. God told Samuel that he was looking at the man from the wrong perspective. The LORD had told Saul that He was seeking a man after His own heart (1 Samuel 13:14); so God was not looking at the outward appearance, although Samuel was. The interesting thing is that God told Samuel that man looks on the outward appearance. The reason that this is so, is because we cannot see a person’s heart. We can, however, see signs of what is in their hearts; because what is inside will most often show up on the outside. Thus what is in our hearts comes out of our mouths (Matthew 12:34), and the wickedness that is within a person’s heart shows up in his deeds (Mark 7:21-23), and the faith that is within a person shows itself strong by love (Galatians 5:6). While God does indeed look on the heart, that which is on the outside matters; because the outside normally reflects what is on the inside. Man will look at our outward appearance and decide many things about us by that. What does your outward appearance say about you? This is why modesty is spoken of along with shamefastness (inward modesty) and sobriety (self restraint and moderation of desires and passions): true modesty begins within the heart and manifests itself outwardly.

Why clothing? Clothing was given to mankind to cover and to conceal nakedness. Adam and Eve were ashamed of their nakedness after they had sinned. They instantly experienced shame, knowing that nakedness is not to be shared except within the private confines of the marriage bed. For this cause they made aprons for themselves; but those aprons were insufficient, just as our own attempts to cover up our sin are insufficient. As a symbol of the coming lamb whose blood would wash away our sins, and whose righteousness would clothe the believer, an animal gave its life so that Adam’s and Eve’s shameful nakedness would be covered. Clothing is to keep the shame of nakedness from appearing (Revelation 3:18), so we see that clothing is not simply a cover, but also a concealer. It is important to note this, because some clothing covers everything while revealing many things. Whether the clothing is form fitting, tight, low cut, or with slits very high, or even being somewhat transparent, a person can be covered and yet not concealed. Clothing is given to cover and to conceal: let us be sure to wear it appropriately.

           

Elders In The Church

Elders

Elders

The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” (1 Peter 5:1–4) 

            The New Testament presents to us a system of order in the church in which elders lead. The questions that are before us are as follows: who are elders, what are their duties, what is their authority, what qualifies one to be an elder, and what relationship does the rest of the local church have to the elders?

Lessons From The Old Testament

            The first thing that needs to be recognized is that elders were nothing new in the New Testament days. Elders have been around since Old Testament times. As with many other things in the New Testament, the office of elder is based upon the pattern that was established in the Old Testament. With this in mind, we shall consider the Old Testament’s teaching regarding elders.

            In Genesis 50:1-8, the elders of Egypt were present for the burial of Jacob in the land of Canaan. While there is little specified here, it seems that the elders of Egypt were those who were under Pharaoh in authority. While age probably was a factor, eldership was about the position of leadership and authority under the supreme ruler, who was Pharaoh. The elders represented Pharaoh and the people of Egypt.

            When Moses was directed by the LORD to tell Pharaoh to let the people of Israel go, the elders of Israel went with Moses. First Moses spoke to the elders of the people, who obviously were the representative heads of the various tribes and families of Israel. Then the elders, representing the tribes and families, appeared before Pharaoh, demanding their release in the name of the LORD. (Exodus 3:15-19)

            When Moses would give the words of God to Israel concerning the Passover, it was physically impossible for him to assemble the large multitude of people, so he called the elders together and gave them the message to take back to the people. Upon reception of God’s Word, the people obeyed the elders and offered the Passover as they were directed. (Exodus 12:21-28)

            In the days of God giving Israel water from the rock, it was again the elders who stood with Moses as God demonstrated His glory. (Exodus 17:1-7) It was literally impossible for a couple million people to see the water immediately flow from the rock when it was struck; but it was possible for the elders to tell them of it as they saw the water flowing to them. Again, the elders stood as representatives of the people.

            Exodus 18:12-27 shows us Moses choosing men to judge the people. It seems that everyone applied to Moses for judgment in various cases, yet Moses could not bear the load. Because of this, he followed the guidance of his father-in-law and set the elders to represent him as Israel’s leader under God; and the elders were to rule over the people as the representatives of God under Moses’ leadership. (See also Numbers 11:11-17).

            In Exodus 19:1-8, Moses spoke the words of the LORD to the elders, who then carried those words to the people. Again we see that the elders were representative leaders of the people, under the authority of Moses and God’s Word. (Cf Deuteronomy 31:9-13;Joshua 8:33-35;2 Kings 23:1-3).

            Moses, in Deuteronomy 5:23-25, spoke to Israel of their assembling at Mount Sinai. There he told them that the heads of their tribes and their elders asked him to speak to them rather than their hearing the voice of God directly. When we read Exodus 19:7-8 and Exodus 20:18-20, we can see that the elders both spoke for the people and to the people. We once again see that the elders were representatives of the people.

            Notice also that the elders of Israel were those who judged, applied and enforced the laws of God in Israel. (Deuteronomy 19:11-13;21:1-9;18-21;22:13-21;25:7-10;Joshua 20:1-6;Ruth 4:1-12)

            We also see that the elders of Israel were the ones who confirmed God’s choice of David as their king. (2 Samuel 3:17-21;5:3;19:11-15)

            One thing that is of great importance is that elders are to be honored. We are told to honor the old men (Leviticus 19:32). Elders who are leaders are not always old men, yet their position is that of an old man whose character, word, and example are to be expected. Sadly Israel failed in that, and that was part of their downfall, when they went into captivity (Lamentations 4:16;5:12,14).

Elders In The Church

“Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” (Acts 20:28)

            As we study the New Testament church and its leadership, we must remember that the church did not arise as something entirely new. Jesus’ work was a work of fulfillment. Jesus came to build upon the things He had established in the Old Testament. We know that the things that happened to Israel are examples to us (1 Corinthians 10:6,11;Romans 15:4), and that Jesus did not come to destroy the Old Testament Scriptures, but to fulfill them (Matthew 5:17-20). We shall see, then, that the New Testament eldership has much in common with Israel’s eldership.

            As we begin, let us notice that the eldership in the New Testament is referred to in a variety of ways. The elders in the text above are to feed, or to shepherd God’s flock. In 1 Peter 5:1-4, we find that the elders are to feed, or shepherd God’s flock, and to take oversight by giving attention to them and their state of affairs. Another word for shepherd is pastor. Just as we saw that the elders of Israel heard the words of God from Moses and spoke them to the people, so the elders in the church are under the Lord Jesus, the Chief Shepherd, and must take only His Words, which are the Scriptures, and speak them to the people.  We also find the word bishop used in 1 Timothy 3, which is paralleled by the word elder in Titus 1:5-11. 

            What are bishops? A bishop is an overseer. Just as the shepherd is to take oversight of the flock, that is the very name of the office as well- overseer. Notice that Paul tells Timothy four very important things concerning pastors (1 Timothy 3:1-7):

  1. He has to be of godly character (:1-6).
  2. He has to have the reputation of a godly man (:7).
  3. He is to be able to teach (:2).
  4. He is to take care of the church of God, just as he is to rule (That is, to stand over, preside, rule, and direct.) his own house.      

Paul left Titus at Crete to set in order, or correct the things that were lacking there (Titus 1:4-11). Among those things was the fact that they needed leadership. Titus was to ordain bishops to shepherd the flock. As bishops, they needed to be of godly character, but also one who would cling to the Word of God. They needed to cling to the Word of God, because they were going to face opposition from people who would need to have their mouths closed. Titus and these bishops would have to rebuke these vain talkers (:10-14). Not only were they to rebuke, but also they were to rebuke sharply. This speaks of abruptly exposing the falsehoods, ungodly words, and ungodly deeds of those who were disrupting the flock of God. The eldership is more than simply a figurehead who is to preach, visit the sick, and go home. If that is what you desire, perhaps you might have a chaplain, a preacher, or an evangelist of sorts, you may even have a hireling; but you don’t have a biblical elder or pastor, that is for sure! Biblical elders are given the difficult task of pointing out sin, exposing the ungodly, who refuse to repent, and rebuking them.

The elders, as seen in the book of Acts, gave directions based upon God’s Word. As they did so, the churches were expected to honor this. “And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.” (Acts 15:1–5) “Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, Men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.” (Acts 15:22–29)Because of the truth of the Word of God, these elders had the right to speak the Word to others, with the expectation that those who heard it would accept it in humble submission.

Elders are also spoken of as ruling, or leading, as well as laboring in the Word and in doctrine, or teaching (1 Timothy 5:17-18). We are instructed to give them double honor, which not only denotes respect but, as the context shows, speaks to us of providing for his material needs. Not only so, but as an elder, Timothy had a duty to rebuke, and to rebuke publicly (1 Timothy 5:20).

The work of the pastor/elder is also seen in the command that Paul gave to Timothy: “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.” (2 Timothy 4:1–5) The elder is to preach the Word of God. He is to be instant. That is, he is to be standing near and pressing in his earnestness. He is not only to be ready to do his work, but must do so with great sincerity and godly passion. And this being instant must be whether it is convenient to do so, or inconvenient. He must reprove, show sin to be sin, and to bring the convicting influence of God’s Word to bear upon the people. He is to rebuke, to censure those who refuse to repent: his words must always be charitable, but they will not always be sweet and kind, because rebuke involves stern resistance to those who reject the Word and refuse to repent. Then he is to exhort. Exhortation is coming alongside others to help them. The elder is to truly act as one who is older than those around him, lending them the wisdom that He has gained from the Word of God and from the experiences God has used to give him wisdom. All of these things must be done with much endurance, while continually teaching and applying God’s Word. 

We also find these instructions in 1 Thessalonians: “And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; And to esteem them very highly in love for their work’s sake. And be at peace among yourselves.” (1 Thessalonians 5:12–13) Again, the elders labor, are over the flock as managers or leaders, and they have the job of admonishing, or instructing the church. Those who lead have authority, and are expected to be followed. Those whose office is to teach do so with the expectation that those who are taught are to learn, believe, and submit to the Word of God. These things are most certainly implied in the command that the church know, or be fully acquainted with those who labor among them. This implies close relationships, and is followed by the command to esteem them very highly in love, or to abundantly, exceedingly, and vehemently regard, or esteem them in love because of the work God is using them to do. 

We also find God’s Word instructing us in Hebrews: “Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. Jesus Christ the same yesterday, and to day, and for ever.” (Hebrews 13:7–8) “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.” (Hebrews 13:17) The instruction to the churches is to remember, to keep in mind those who rule over them. That is, there are those whose job is to speak the Word of God, following the Lord Jesus Christ, and they are rulers, leaders, their position in the church of God is chief, being under the headship of the Lord Jesus Christ, the Chief Shepherd. Not only so, but verse seventeen tells us that the elder rules and watches over the souls of the flock, because they must give an account to God. This entails much more than simply preaching, but keeping an eye out for the spiritual health of each sheep, and addressing those needs. Sometimes addressing the needs of the sheep means comforting them in their afflictions, but it can also mean stern correction and rebuke in order to call them back to the right way. 

John certainly was no passive elder when he said, “I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.” (3 John 9–10) It was his duty to actively resist those who thought that they had the right to usurp the authority of the eldership and take charge of the church. John stated that he would most certainly deal with the matter. We must also notice that in the matter of church discipline in 1 Corinthians chapter five, it was Paul who took the lead. The apostle wrote to the church, and commanded them what to do, when to do it, and why. The modern day idea of the passive pastor who simply preaches, visits the sick, and goes home is by no means in harmony with the Biblical doctrine of the eldership.

In closing, the elder is one whose position is that of one who is mature, experienced, educated in the Word of God, and is considered chief among the flock where he is placed. He is not elder by merit of age, but by merit of position. There may be those within the flock who are older than he; but if there is a man who is eighty-six years of age, he should respect his pastor as though he were approximately one hundred-six years of age, having the wisdom and character that would come with a godly life of so many years. His duty is to patiently teach the flock the Word of God, to show them their errors and rebuke them when needed. The pastor is to use the Word of God to instruct the people in righteousness, correct their errors, and to help them in all of the things that they face in life. In all of these things, the elder is to step out in front of the people, as a shepherd does his sheep; and he is to lead the people. For too many years, and in too many places, the sheep have taken charge and led the shepherd. Is it any wonder that we have so many weak, anemic, and unholy churches these days? It is time for us to recover a Biblical understanding of the eldership. It is designed by God for the good of the churches, that we might fill our place here on Earth to spread the gospel and give God glory.

The Thematic Unity Of The Bible

The Unity Of The Bible: Biblical Themes

“Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” (Luke 24:25–27)

 

Among the things that show that the Bible is intended to be taken as a whole are the themes of the Bible. Far from being a book of many differing books, as the modernists and neo-evangelicals would have us believe, the Bible is united from the beginning to the end by the very themes, or motifs, that run from Genesis through the Revelation. There are five motifs that are in the first three chapters of Genesis that run throughout the whole of Scripture: this is what we shall consider in this article.

Genesis chapters one through three present to us the following themes:

Creation- Genesis 1-2, where we see that God created all things.

Sin- Genesis 3, where we see that man fell into sin.

Judgment- Genesis 3:14-24, where we see God’s pronouncement of judgment upon mankind, and the curse that also came upon the earth.

The seed- Genesis 3:15, in which we see that God promises that the seed of the woman will conquer the serpent and his seed.

Redemption-Genesis 3:15-24, wherein we see the shedding of the blood of an innocent to cover man’s shame, and to symbolically hide his sin from God’s sight.

These themes are not separated throughout the Scriptures, but are often found conjoined, as our text shows us that Jesus taught from the Old Testament Scriptures about Himself.

 

After the fall of man, the hope of the promised seed, who would redeem mankind was alive in Adam and Eve; and Eve seems to have thought that Cain was that seed, as she said, “And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.” (Genesis 4:1) Later, when Noah was born, the same hope alive in his parents. “And Lamech lived an hundred eighty and two years, and begat a son: And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.” (Genesis 5:28–29) Then we find that God renews His promise to Abram: “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.” (Genesis 12:1–3) Not only do we see the seed theme, but also we see the theme of creation is here, as God said He would create a great nation of Abram. We shall see that this continues throughout the rest of the Scripture, with Abram’s descendants being given more and more specific promises concerning the seed, who would be redeemer and king.

The theme of the seed continues in Genesis chapter twenty-two, when the LORD told Abraham, “And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.” (Genesis 22:18) It is this verse that Paul quotes to tell us that He spoke of Jesus: “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.” (Galatians 3:16) Not only so, but we see the theme of redemption through sacrifice and bloodshed, as there was a lamb/ram offered in the place of Isaac on Mount Moriah. Later we see Jesus proclaimed to be God’s lamb: “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.” (John 1:29) In the days of the patriarchs, the theme of the promised seed continues as we see that God chooses Isaac, then Jacob, and then tells us through Jacob, “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.” (Genesis 49:10)

It seems that, for a while, the hope dimmed and almost died in Israel; but God sent Moses to lead them out of Egypt and into the land of Canaan, thus continuing to fulfill His promises to us all. It is then that Moses told Israel that the promised seed will come, and he said, “The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. And the LORD said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.” (Deuteronomy 18:15–19) Then there was a man whose name foreshadowed the One who was to come- Joshua. Joshua, the LORD saves, means the same as Jesus: “thou shalt call his name JESUS: for he shall save his people from their sins.” (Matthew 1:21) And so we see that the theme of the redeeming seed continues.

In the days of the Judges, it looked very bleak in many ways; but the period of the Judges presents us with a continuation of the themes of sin, judgment, and redemption, as we read of the various failure of Israel, and how that God would raise up a judge to rescue them. Furthermore, it is in the days of the Judges that we read the book of Ruth and see God continuing His work of bringing the promised seed into the world. The book of Ruth is not the sweet love story that many think that it is: it is the story of God’s providential working in Israel, and in the tribe of Judah to bring the seed of the woman into the world. In the end of the book, we see that Ruth bears a son, and that son was the grandfather of David, who we shall see foreshadows the coming king and promised seed.

When God began to narrow things down from the tribe of Judah to a particular family through whom His promised seed would come, He used the times of the Judges and the sad failure of king Saul to show us that a king was needed. He told Saul, “And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the LORD thy God, which he commanded thee: for now would the LORD have established thy kingdom upon Israel for ever. But now thy kingdom shall not continue: the LORD hath sought him a man after his own heart, and the LORD hath commanded him to be captain over his people, because thou hast not kept that which the LORD commanded thee.” (1 Samuel 13:13–14) Notice how Paul uses this theme in preaching, and shows that God was keeping His promises.  “And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus:” (Acts 13:21–23) The theme of the seed who would be the sin-conquering king continues to be seen in the Scriptures, thus tying all of the Scriptures together in a coherent whole.

When David wanted to build a temple for the LORD, God promised to build David a house. This house was not a literal house, but a household, or a family. The promise was that there would be an eternal kingdom and king who would be of the seed of David. “And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever. I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever. According to all these words, and according to all this vision, so did Nathan speak unto David.” (2 Samuel 7:12–17) (See also Acts 15:13-18.) This promise of the seed and theme of the seed continues. The histories of Israel and Judah during the days of the divided kingdom all present to us God’s working to bring His promised seed into the world. This is why we read Isaiah saying, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.” (Isaiah 9:6–7) It is this theme that appears in the words of the angel to Mary, when he told her that she was going to be the mother of the Christ. “And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.” (Luke 1:30–33) The theme of the king and the seed find their fulfillment in Jesus.

The New Testament writers build upon these things and show us both the fulfillment of the promises and the continuation of the Old Testament themes as they find their perfection in Christ. Paul shows us both the seed and redemption: “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons.” (Galatians 4:4–5) We again see the seed and redemption themes fulfilled in Christ’s sufferings and resurrection: “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage.” (Hebrews 2:14–15) The eternal Son of God was made flesh as the seed of the woman, and He crushed the serpent under his heel, being bruised in the process, in order to redeem His people. (See also Colossians 2:13-15.) This motif has a future fulfillment, in that “the God of peace shall bruise Satan under your feet shortly.” (Romans 16:20) We also read that He will make His enemies His footstool, and will reign over all things (1 Corinthians 15:26-28;Hebrews 10:11-14).

We see the creation theme here as well, because in Christ we are born again (John 3:1-16), and become new creatures. “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” (2 Corinthians 5:17) We also know that He promises to bring in a new heaven and a new earth filled with righteousness (2 Peter 3:10-14), which shows the issue of sin being dealt with and conquered, as well as redemption purchases, accomplished, and applied.

These motifs find their fulfillment in the end, as the Revelation shows us. Christ, the atoning and redeeming lamb is also the conquering lion of Judah (Revelation 5:1-14). He is the seed of the woman, as seen in Revelation chapter twelve. Then we see Him as the conquering seed: “And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.” (Revelation 20:1–3) “And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.” (Revelation 20:7–15) Sin is conquered! The seed of the woman has crushed the serpent under His feet! And finally, we read of the great creation in which He says, “And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.” (Revelation 21:5–6) Is it any wonder that the apostle would tell us that God says, “yes and amen” to His promises in Christ (2 Corinthians 1:20)? He fulfills them all! The great themes of the Bible find in Him their perfection and fulfillment, as the Scriptures are given to point us to Him (John 5:39).

These are a few of the great themes of the Scripture, which show us the unity of the Bible from the beginning to the end. While skeptics scorn, modernists delete verses, and some neo-evangelicals split the Bible into varying and contradicting parts, God’s Word stands boldly declaring its unity, because it is God’s Word about His Son, and it is perfect. Let us then rest assured that our Bibles are indeed true, infallible, and inerrant: how could they not be? God created the Bible to be the message of His glory and grace in Christ; and His Word shall not return unto Him void, and the Scriptures cannot be broken (Isaiah 55:10-11;John 10:35).

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The Unity Of The Bible 2

Baptism

On Pentecost, once the gospel message was received, the next step for the believers was baptism (Acts 2:41-47). It should be the same today.

The Significance of Baptism

In those days came John the Baptist, preaching in the wilderness of Judea, and saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but will burn up the chaff with unquenchable fire.” (Matthew 3:1–12)

John’s Baptism

As John came and preached, his preaching was that of repentance. He was making ready a people for God. His message was that men should believe on Jesus, who was coming after him (Acts 19:4). He told them that they should repent, because their King was coming. As John baptized unto repentance, we must note that baptizing unto repentance did not bring about repentance. The above text shows us that John expected repentance to have occurred before baptism. Only when one repented was he baptized. This is why it is called the baptism of repentance (Mark 1:1-5;Acts 19:1-4).

What was the focus of John’s baptism, if not the relationship of the people to their King, Jesus? John, when asked why he baptized, stated that it was because the King was coming (John 1:19-28). He further stated, when many disciples left him to follow Jesus, that was how it should be (John 3:23-26). John’s full focus was on Jesus. People were to repent of their sins and be baptized unto that repentance because the Christ was coming. The emphasis was not so much on the act of baptism as it was on the need to be right with Christ.

Furthermore, God had promised that He would pour out His Spirit upon His people (Isa 32:13-18;44:1-8;Eze 36:25-26;Joel 2:28-32), and John reminded the people that this would be fulfilled in the kingdom of God by the King who was coming (Matt 3:11-12;John 1:25-28). This promised baptism of the Spirit was one of the reasons why John was baptizing: water baptism is a symbol of Baptism in the Spirit, and those being baptized in water were showing their faith in the King who would pour out His Spirit on them.

In all of these things we can see that John was pointing people to Christ, the King, who would come and change them. John was not preaching that baptism would wash away the sins of the people.

Apostolic Baptism

When the apostles baptized, they simply continued the practice of John, who had baptized them (Acts 1:15-22), and they did so under the direction of Jesus (John 3:26;4:1-3). Paul spoke to that effect when he baptized the believers at Ephesus in Acts chapter nineteen. He did not declare that John’s baptism was invalid: he declared that the Ephesians to whom he spoke had not received John’s baptism, although they thought that they had received it. These folks had heard something about John and his baptism and were baptized unto John’s baptism. Paul told them that John preached that Jesus was coming to pour out His Spirit, but they had heard nothing of that promise. They had not heard the message of John, who had preached that people should believe on Jesus. Having heard this, they believed on Jesus Christ and were baptized. It is interesting to note that neither John nor the apostles preached that baptism brought about salvation: they always emphasized that Jesus was the one who would give the Holy Spirit to those who believe Him.

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

Acts 2:38 has often been used to declare that the apostles preached baptismal regeneration, however this is not so. Remember that the preaching of John and the apostles was built upon the promises of God in the Old Testament. God had promised that He would pour out His Spirit and make things and people new. In addition to that promise, God stated that those who received the Spirit would call themselves by the name of the God who had saved them. One thing is certain, Acts 2:38 does not contradict the plain statement “whosoever shall call upon the name of the Lord shall be saved.”  When Peter said that they were to be baptized in the name of Jesus,he was simply stating that men must receive Jesus as the Christ and embrace Him as the true King of Israel. Not only so, but one of the things that is characteristic of those upon whom the Spirit is come is the fact that they identify themselves with the Lord who poured out His Spirit  (See Isa 44:5).  If this is characteristic of those who have received the promise, is it any wonder that Peter would tell the Jews who rejected Christ that they must repent, accept Jesus as their Messiah, and identify their selves with Christ to be saved?  Salvation is not through the identifying, but those who deny the Lord are denied of Him (See Matt 10:32,33).  No one need think himself to be forgiven of sin if he will not confess Jesus as the Christ and as his savior. This is simply another part of Scripture being fulfilled which says “I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:   And they shall spring up as among the grass, as willows by the water courses.  One shall say, I am the LORD’s; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the LORD, and surname himself by the name of Israel.”  (Isa 44:3-5)              

Baptized In The Name…

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” (Matthew 28:19)

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

What does it mean to be baptized in the name of the Father, Son, and Holy Ghost? What does it mean to be baptized in the name of Jesus? Is this a series of words that must be said over the one being baptized, or is there another significance?

The preposition ες is often translated in, into, unto, or for and is seen in both of these texts as well as 1 Corinthians 10:1-4, where Israel is spoken of as being baptized unto Moses. “Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.” (1 Corinthians 10:1–4)

(It is interesting to note that there is a parallel to be seen here: Israel was redeemed by blood and then baptized in the Red Sea, and the saints are redeemed by the blood of Jesus and then baptized in water.) Notice that Israel was baptized unto Moses. Just as we are baptized in the name of the Father, Son, and Holy Spirit, in the name of Jesus Christ, unto repentance, and for the remission of sins, Israel was baptized unto Moses. Were they baptized in order to receive Moses into their hearts? Were they baptized to be joined unto Moses? No, they were baptized in identification with Moses. They were identified with Him as their leader as they followed the visible presence of the LORD in the fiery and cloudy pillar.

What, then, does it mean when we read of being baptized unto repentance, for the remission of sins, in the name of Jesus Christ, or in the name of the Father, Son, and Holy Spirit? It simply means that we are identifying with repentance, the remission of sins, Jesus Christ, or the Father, Son, and Holy Spirit. As we saw earlier, baptism occurs after repentance, which brings the remission of sins (Luke 24:47;2 Corinthians 7:8-10). Baptism neither saves, nor brings the remission of sins. Neither does water baptism join us to Jesus Christ, or the Father, Son, and Holy Spirit. Baptism is an outward sign that identifies us with all of these.

Thus it is that, when we are baptized, we are saying that we have repented of our sins, received the forgiveness of our sins, are joined to the Father, Son, and Holy Spirit, and are thus identifying ourselves as such.

Baptism A Symbol

For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.” (1 Peter 3:18–22)

In closing this article, we need to consider the text before us. In this text we see that baptism is spoken of as a symbol, thus the language regarding baptism saving must be symbolic also.

Let us notice the following regarding this text:

  1. We are reconciled to God in Christ by the cross.:18 cf 2 Corinthians 5:17-21;Colossians 1:19-23;2:13-15
  2. Salvation by water in Noah’s day was actually symbolic. :19  Noah was justified by faith (Hebrews 11:7), thus it was neither the ark nor the water that saved him. He was saved by the grace of God (Genesis 6:8). The ark carrying him through the waters symbolized the salvation Noah possessed by grace through faith.
  3. Baptism is a figure. It does not cleanse the flesh. Sins are forgiven because of the blood of Christ (Ephesians 1:1-7;Colossians 1:13-14;Hebrews 9:22-28;Revelation 1:5).
  4. Baptism saves in a figure by the resurrection of Christ. Baptism figures or symbolizes the death, burial, and resurrection of Christ as well as the inner death and resurrection to new life (Romans 6:1-7;Ephesians 2:1-6) of the child of God.

These things being said, let us remember the following: baptism demonstrates the inward reality of the baptism with the Holy Spirit, which is given to all who believe (Matthew 3:1-10;Romans 5:5;6:1-7;Ephesians 1:12-14). Baptism demonstrates our faith in the death, burial, and resurrection of Christ (1 Peter 3:18-22). Baptism is an outward symbol of the inward grace of the forgiveness of our sins (Matthew 3:1-6;Acts 22:16). Baptism has no spiritual power to give us any blessing, but is our profession of faith in the saving blessings given to us by Christ.