Exactly What We Need

What Does it Mean to Repent? (3)

In the first two articles in this series we noted that biblical repentance includes both an emotional element and a commitment to turn away from sin. When we sin, in other words, we need to be affected emotionally and commit never to sin again. But what about sins in which there might be harm done to another (financially, emotionally, or otherwise)? If I steal a car, is it enough simply to be overwhelmed emotionally and commit never to steal again? Or must I return the car to its original owner? If I slander a brother in Christ, can I simply repent privately to God and never say a word to the brother? In this final article of this series we address the pertinent matters of restitution and confession.

The notion of restitution for certain sins appears frequently in Old Testament texts. One who stole an ox or a sheep was to restore five-fold (for an ox) or four-fold (for a sheep) (Ex. 22:1). In other matters, the guilty party was to pay double what he had taken (Ex. 22:9). Some actions required one to "restore [the object] in the principal, and [to] add the fifth part more thereto, and give it to him to whom it appertaineth, in the day of the trespass offering" (Lev. 22:1-6). In other words, he must return the item, along with an additional 20% of its value, to the owner (cf. Num. 5:7). King David recognized the law’s requirements in this area, as seen in his response to Nathan’s convicting parable: "The [rich] man . . . shall restore the lamb fourfold, because he did this thing, and because he had no pity" (2 Sam. 12:6). Proverbs admonished thieves to restore "sevenfold" (Prov. 6:31). Zaccheus also understood restitution. He said to Christ: "Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold" (Lk. 19:8).

It appears self-evident that restitution must occur if possible, as in the case of stolen goods; i.e., if someone steals a car, true repentance requires that he return the car. But what about areas in which the stolen item is less tangible? What about a student who "steals" a grade in a class by cheating, presenting the answers of another as his own or plagiarizing a research paper? Is he not obligated to "return" the stolen goods? Perhaps his best course is to notify the instructor of his actions and accept the teacher’s decision.

What about a man who has stolen another man’s wife (e.g., Herod and his brother’s wife, Mk. 6:18)? Can he, as many suggest, simply "repent" (i.e., say, "I am sorry") and continue in the marriage? It seems clear that the age-old illustration—"He must give the car back"—is parallel to this situation: the man must return the other man’s wife; he has no right to her.

With many sins, though, the response is less clear-cut. A slanderer cannot tangibly return someone’s untarnished reputation. An intemperate husband cannot simply present to his wife her unharmed feelings. One guilty of dividing the church cannot—with a signed check—restore unity. In many cases, complete restitution is impossible. What then?

In true repentance, confession always occurs. Private sins require confession only to God; there’s no need to publicize our private sins by confessing them to a small group or to the entire congregation, unless, of course, we’re engaged in a difficult struggle and we desire our church family’s prayers on our behalf (cf. Jam. 5:16). As we walk in the light, we "confess our sins, [and] he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 Jn. 1:9).

Sometimes, though, confession to God, though necessary, is insufficient. Take, for example, the case of slander mentioned above. If a man slanders his brother, is it sufficient simply to confess the sin to God and ask His forgiveness? This confession should occur, of course, but it alone is inadequate. The Lord addressed this matter when He taught His disciples how to handle sins of offenses (i.e., sins committed against one another):

It is impossible but that offences will come: but woe unto him, through whom they come! It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him (Lk. 17:1-4).

Notice carefully how Christ defines repentance. He first says that if the brother "repents" we are to forgive him (v. 3). He then extends His reasoning to a repetitive, rather than a singular, offense, saying that the brother "turns again to thee, saying, I repent . . ." (v. 4). The two statements are parallel, and the obvious conclusion is that repentance ("repent," v. 3) of a personal offense includes saying "I repent" (v. 4) to the offended party.

The pattern is clear: If you sin against a brother, you are first affected emotionally because you realize you’ve sinned against God. You humbly ask His forgiveness, realizing that though you have sinned against another person, your sin is primarily against God (cf. Psa. 51:4). But you also realize that another person has been harmed by your actions, and thus you are indebted to him as well. You contact him immediately and confess your sin to him ("I’ve sinned against you—I repent"). Both God and the brother forgive you.

It is this principle that has resulted in the tradition of sinners’ "coming down the aisle" during the invitation song and "asking for the prayers of the church." Sometimes a person may have committed a sin against more than one person, and it is impossible to go to each person individually and ask for his or her forgiveness. Or, in some cases, a believer may have sinned against an entire congregation and thus needs to repent publicly. In these cases, a public response needs to be made.

On the other hand, the public response has been misused by some who would rather respond publicly than confront an individual privately, no doubt because it is uncomfortable to look someone in the eyes and say, "I’ve sinned against you; will you forgive me?" But we must understand that the Lord’s plan is for personal matters to be handled privately. There is no biblical example or precedent for our confessing to the assembly what should be addressed privately.

One final matter needs to be addressed. In certain cases, the guilty party may not realize he has sinned against someone else or may, out of stubbornness, refuse to approach the one he offended and confess his wrongdoing. In such cases, Jesus says the offended person must go alone to the sinner and confront him. If this fails to evoke sorrow he takes one or two with him, and, if all else fails, he brings the matter to the assembly (Mt. 18:15-18).

What, then, is repentance? Defined very simply, repentance is changing one’s mind toward sin. Its broader meaning, though, includes both emotional and volitional elements: we hurt emotionally because we’ve sinned; thus we confess to God our sin and commit never to sin again. God forgives completely, and we rejoice as a result. If the sin was committed against someone, however, we must try to make amends for our misconduct. Perhaps we need to make restitution and ask his forgiveness, or, if restitution is impossible, we must confess our sin to the one offended and ask for his forgiveness.

Repentance, though sometimes difficult, is well worth whatever sacrifice it entails. We serve a God whose most comforting characteristic is His mercy. As the recipients of God’s abundant forgiveness we exclaim with Micah: "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea" (Mic. 7:18-19).

Remember His Revelation!

One fourth of all the material within the epistles of 1 and 2 Thessalonians addresses the subject of the second coming. A close investigation of the Scriptures reveals at least two reasons for this striking emphasis in Paul’s correspondence: 1) There seems to have been a general misunderstanding within the Thessalonian church regarding Christ’s return (i.e., the parousia—1 Thess. 4:13ff); 2) Members of the congregation were facing severe persecution due to their faith (2 Thess. 1:6; 2:14; Acts 17:1-9). These, along with other factors, prompted the apostle to send an inspired message of clarification and encouragement.

Despite the fact that these two letters were penned around A.D. 51-52, they continue to be as fresh and as relevant as ever (2 Pet. 1:3). Consider but one excerpt from the apostle’s inspired hand:

. . . When the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes, in that Day, to be glorified in His saints and to be admired among all those who believe . . . (2 Thess. 1:7b-10a).

What was Paul’s point? Don’t despair—remember Christ’s revelation! Carefully study the following:

The word "revealed" (v. 7, Greek—apokalupsis) has reference to an unveiling or disclosure,¹ the uncovering of a secret;² the term implies concealment.³ Christ will be hidden or concealed until such time as the Father chooses to disclose Him (1 Cor. 1:7; 1 Pet. 1:7,13; 4:13). "His presence, which is a reality for Christian men here on earth, will at His Coming be made known to all"⁴ (Rev. 1:7). Now note the three-fold nature of this promised revelation:

1. It will be a revelation of Christ’s awesome power (vv. 7b-8a)! "From heaven . . ." (Acts 1:11; 1 Thess. 1:10; 4:16). The phrase emphasizes not only Christ’s origin, but also His authority. "He comes from the dwelling place of God with the authority of God to execute judgment and recompense."⁵ "With His mighty angels . . ." (Psa. 103:20). These divine agents will escort the Lord at His return (Mt. 24:31; 25:31; 1 Thess. 4:16). Their purpose will be to execute His bidding (Mt. 13:41,49). "In flaming fire . . ." Literally, the phrase is "fire of flame," and refers to a "ball of fire that lashes out flames."⁶ This is a vivid depiction of both divine majesty as well as judgment (Ex. 3:2; 19:16-20; Isa. 29:6; 66:15; Psa. 50:3; 97:3; Acts 7:30; 1 Pet. 3:10).

2. It will be a revelation of Christ’s terrible vengeance (vv. 8b-9)! The word "vengeance" (Greek— ekdikesis) means to vindicate (Lk. 18:7; Rom. 12:19; 2 Cor. 7:11).⁷ "The literal meaning of which is ‘out of justice or righteousness,’ indicating this is not out of vindictiveness nor from a feeling of indignation, but a righteous punishment for evil deeds" (Rev. 16:7).⁸ The word "conveys the idea of a firm administration of justice."⁹

Note the identity of the recipients of divine vengeance: ". . . those who do not know God," and "those who do not obey the gospel" (Rom. 1:28; 10:3,16; Jn. 8:55; 17:3; Rom. 11:30). Note also the nature of divine vengeance: a) punishment (Greek—dike) refers to execution of sentence;¹⁰ b) destruction refers not to annihilation, but ruination;¹¹ not a loss of being, but the loss of well-being;¹² "When we say a car is ‘destroyed’ in a wreck we don’t mean there is nothing left (i.e., annihilation), we, rather, mean that what is left is destroyed (i.e., ruined) so that it won’t serve the purpose it is made for . . ."¹³ and c) exclusion tells us that those who do not know God will not be in the presence (Mt. 7:23; 8:12; 25:41) of the Almighty, nor will they behold His glory (Greek—doxa, radiance, majesty, and might, cf. Isa. 2:1ff).

3. It will be a revelation of Christ’s unsurpassed glory (v. 10)! The phrase "to be glorified" (Greek— endoxazo) suggests that those who have believed will reflect, demonstrate, and exhibit His glory. Likewise, "to be admired" (Greek—thaumasthanai) denotes the idea of wonder or amazement.¹⁴ Children of God will participate in this glorification and admiration because they have believed!

The second coming was a source of confusion and sadness to the Thessalonians. Recognizing this, Paul forwarded a message of correction and hope to lift their troubled spirits. We, too, need these uplifting words! "Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ" (Tit. 2:13).

¹Ronald A. Ward, Commentary on 1 & 2 Thessalonians, 1973.

²Ernest Best, A Commentary on the First and Second Epistles to the Thessalonians, 1972.

³John Eadie, A Commentary on the Greek Text of the Epistles of Paul to the Thessalonians, 1877.

⁴William Neil, The Epistle of Paul to the Thessalonians, 1950.

⁵I. Howard Marshall, 1 and 2 Thessalonians, 1983.

⁶Michael Hatcher, Studies in 1 and 2 Thessalonians and Philemon, Dub McClish, ed., 1988.

⁷A.T. Robertson, Word Pictures in the New Testament, Vol. 4, 1931.

⁸ Hatcher.

⁹Leon Morris, The First and Second Epistles to the Thessalonians, 1991

¹⁰Ralph Earle, Word Meanings in the New Testament, 1974

¹¹Best.

¹²Thomas H. Holland, Lasting Truth About Last Things, 1998.

¹³Earl Edwards, Commentary on I and II Thessalonians, 1998.

¹⁴Earle.

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"I Go to Church on Saturday"

A friendly neighbor, when I asked him to go with me to church on Sunday, said, "I go to church on Saturday, just as Jesus did, for he kept the Ten Commandments."

Indeed, Jesus, being "a Jew" (Jn. 4:9), went "to the synagogue on the sabbath" (Lk. 4:16), according to the fourth of the "Ten Commandments" (Ex. 20:1-17). But that does not mean that Jesus’ disciples today ("Christians," Acts 11:26, both "the Jew and the Greek," Rom. 10:12) are to "Remember the sabbath day to keep it holy" (Ex. 20:8).

When Jesus died "He set aside the law, with its commandments and regulations" (Eph. 2:15). "He erased the handwriting, with its decrees, that was against us, and took it out of the way, nailing it to the cross" (Col. 2:14). "Therefore, let no one judge you in food and drink, or with regard to a feast or a new moon or of sabbaths" (Col. 2:16).

Thus all ten of the "Ten Commandments," originally written on "two tables" of "stone" by "the finger of God" (Ex. 31:18), have, in God’s wisdom, been "set aside" (Eph. 2:15), "erased," and nailed "to the cross" (Col. 2:14).

However, the meaning of nine of the ten God has transplanted into the "new covenant" of Christ (2 Cor. 3:6), a "better covenant" (Heb. 8:6). "If the ministry of death, engraved in letters on stones, was glorious, . . . will not the ministry of the Spirit be even more glorious?" (2 Cor. 3:7-8).

Yes, the meaning of nine of the ten is in the "New Testament": 1. Ephesians 4:6; 2. 1 John 5:21; 3. 1 Corinthians 10:31; 5. Ephesians 6:2; 6. 1 John 3:15; 7. 1 Corinthians 6:9-10); 8. Ephesians 4:28; 9. Ephesians 4:15; 10. Colossians 3:5.

But the fourth of the ten has not been replaced by another "holy" day. Sunday, the first day of the week, though of special memory because it was the day of the Lord’s resurrection (Mk. 16:9), and apparently called "the Lord’s Day" (Rev. 1:10), is not set apart in the New Testament as the Jews were commanded to "remember the sabbath day to keep it holy."

A Christian who "considers a certain day as more sacred than other days" is doing it "in his own mind" (Rom. 14:5), not by divine instruction. "He who regards a day highly does so for the Lord" (Rom. 14:6), but not by divine instruction. What he does in itself is harmless, doing it of his own thinking, "for the Lord," and "he thanks God" (Rom. 14:6).

But what he is doing is dangerous. Paul was "afraid that I may have labored for you [the congregations in Galatia] in vain," because they were "observing days and months and seasons and years" (Gal. 4:10-11).

The statement by my friendly neighbor that he goes to church on Saturday because Jesus kept Saturday sacred is inconsistent in three ways:

(1) He would also have to say that male babies eight days old are to be circumcised today because Jesus was circumcised when he was eight days old (Lk. 2:21). But circumcision was one of the commandments that was nailed "to the cross" (Col. 2:14). "Christ liberated us for freedom. Therefore, stand firm, and do not wear a yoke of slavery. I, Paul, assure you, if you receive circumcision, Christ will not profit you at all. Again I testify, to every man who receives circumcision, that he is a debtor to keep all of the law" (Gal. 5:1-3). "Neither circumcision nor uncircumcision is worth anything" (Gal. 6:15).

On the other hand, "What counts is a new creation" (Gal. 6:15). Christ circumcises sinners today, male and female: "You [all Christians] were circumcised by him without hands: Christ’s circumcision strips off the sins of the flesh. You were buried with him in immersion, in which also you were raised with him through faith in the working of God who raised him from the dead" (Col. 2:11-12).

(2) My friend would also have to say that Christians today must eat of the Passover feast (Ex. 12:11,17,43) because Jesus ate of the Passover feast (Mt. 26:17-19; Lk. 2:41). The Jewish Passover feast, a remembrance of God’s bringing their fathers "out of the land of Egypt" (Ex. 13:17), pointed to Christ "our Passover Lamb" (1 Cor. 5:7), bringing us out of the guilt of sin (Mt. 26:28). Accordingly, Jesus asks His disciples to partake of the Lord’s Supper, saying, "Do this in memory of me" (1 Cor. 11:24).

(3) My friend would also have to say that Christians today must not only eat of the Passover feast because Jesus did so, but they also must go to Jerusalem for that feast because Jesus did so (Jn. 2:13). Even non-Jews understood that for Jews it was "necessary to worship in Jerusalem" (Jn. 4:20).

But Jesus showed that His "last will and testament" (Heb. 9:16) was to become operative after His "death" (Heb. 9:17), saying to a Samaritan woman, "the hour is coming when you will worship the Father neither in this mountain [Gerizim] nor in Jerusalem . . . The hour comes when the true worshipers will worship the Father in spirit and in truth, for the Father seeks such worshipers. God is spirit, and they who worship him must worship in spirit and in truth" (Jn. 4:21-24).

Though earthly Jerusalem religiously today is not sacred, the name "Jerusalem" is more meaningful than ever, and will be throughout eternity. Over against "the Jerusalem which now is" is heaven, "the Jerusalem which is above" (Gal. 4:26), to which Jesus has gone to prepare: "many rooms are in my Father’s house" (Jn. 14:1). The "Father’s house," said God, is "my throne" (Isa. 66:1). It is called "the heavenly Jerusalem" where are "myriads of angels" and "the church of the firstborn people (who are enrolled in heaven)" and "Jesus (the mediator of the new covenant" and "the eternal Spirit" (Heb. 9:14; 12:22-23). Also pictured is "the holy Jerusalem" (Rev. 22:10), "the new Jerusalem coming down out of heaven" (Rev. 3:12; 21:2) to meet the saved "in the air" (1 Thess. 4:17).

Compromise

As far as the denominational world is concerned, our greatest danger, no doubt, lies in the temptation to compromise and become a sister denomination with the sects around us. People want to be like the crowd. It was this desire that led Israel to demand a king (1 Sam. 8). When we were weak the sects blustered and challenged for debate. They publicly reviewed our sermons and fought us openly and bitterly; but they soon found that their doctrines and practices were no match for the "Thus saith the Lord" which our preachers hurled back at them with withering force and power. They next began to fight us to our backs and secretly organize against us, and tried to create all the prejudice against us they could; but they saw us grow in spite of their campaign of villainy against us. Now that we are waxing popular, they are making love to us. They are now using their most powerful weapon. It is compromise. They want us to exchange pulpits with them, and, of course, be too nice to preach the truth or point out any of their errors. They want us to join with them in the Ministerial Alliance, where compromise is the order of the day. They want us to join with them in Union Revivals where sectarians, ignorant of God’s plan of salvation, do the preaching. They want us to call on them to lead our prayers, when they are in our services, regardless of whether they have been baptized into Christ or not (Rom. 6:3). They want us to recognize them as right in doctrine and practice, as though contradictory doctrines could all be right. They want us to preach on the things which all alike believe and leave off doctrinal preaching, as they call it. Now, if you do not believe there is danger in this appeal of compromise, look around and you may be surprised to find that some of us have already fallen into this sort of thing.

During the war many boys, scattered to the four winds in the service of their country, married out of the church (1 Cor. 7:39). These in-laws are all the way from Catholics down to nothing in religious beliefs. They present another temptation to compromise. Of course, our children do not want their companions to dislike "our religion" and "our preacher"; therefore, we are requested to tone down the preaching, so as not to contradict anyone’s belief nor disturb the conscience of those in error, lest trouble come into the home. Thus a new gospel is demanded, with all the power of the gospel of Christ extracted from it (Rom. 1:16).

Then some brother in society, standing high in the business world, brings his friends to hear "our preacher." He wants his friends to like "our church." He, too, wants the saving power taken out of the message. If the preacher preaches it straight, as it is in the Book, the love of God and His precious promises, together with the facts of sin and death, hell fire and brimstone, and some are offended and heard to express dissatisfaction with the preacher and the church, some may put on a move to change preachers. Here is a danger facing the church, and it tends to corrupt the gospel and please the people, rather than try to save them and please the Lord (Rom. 15:3).

All of this has brought about a temptation to lecture, instead of "preach the word" (2 Tim. 4:2). In order to hold their jobs, many preachers are tempted to preach so as to bring great crowds and break all past attendance records. Brethren, they might as well stay at home, as far as salvation is concerned, if they are not going to preach the gospel to them in all its saving power (Rom. 1:16; Mk. 16:15-16). Crowds mean nothing if you have to compromise the truth to draw them. Pretty little flowery speeches, copied from some sectarian book of sermons, is not what this crooked generation needs. They need to be shown that every man and woman upon the earth is lost and "in danger of hell fire" and can only be saved by hearing the gospel, believing in Christ, and obeying His commands as revealed in the gospel. Now, they may like this, or they may not; but no man can preach the gospel without preaching this, regardless of where he starts. To give one’s own unsupported assertions in the pulpit is not preaching "the word" (2 Tim. 4:2). Tell what the Bible says about the matter under study. If you cannot quote the words of the Lord, stop and "read it to the people." Let God get His "say" in before you start giving them human wisdom. Let God be heard, and let us "preach the word." If any preacher does not know the "Word" let him quit having running fits long enough to study about five hours per day for the next ten years and he can then tell his audience what God says, or at least turn and read it at once. If anyone says he does not have time to study, as Paul commands all preachers to do (2 Tim. 2:15), it may be because he is spending his time running around making little "pop" calls where there is no one to be taught or converted, or no one sick. Brethren, you can never know the Bible if you are going to be a sectarian "pastor" in a church of Christ. If you can "preach the word" then preach it, but if not, get down and out and let some old brother get up and read the Scriptures to the dear people who have come to hear the Word. I don’t mind flowers on the table, but when I am hungry I want first of all plenty of good substantial food. I can’t live on flowers. If you can "preach the word" and make a pretty speech out of it, well and good, but otherwise, just "preach the word." Don’t compromise the truth for anyone, under any circumstances. Of course, let wisdom and prudence direct you as to the best way to preach the truth.

Teaching Our Children to be Spiritual

We live in physical bodies in a secular world. In generations past even here in America, most people lived in rural

areas, drawing their living from the ground or from other forms of manual labor. From sun up till sun down, the days had to be spent largely in work aimed at sustaining physical life. In Third World nations, most of life is still spent, day by day, feeding, housing, and clothing the body.

Yet, within each physical body dwells the persistent, resilient spiritual being who is the real person. Throughout life that spiritual being tries to be heard, crying out for spiritual nourishment, creating a sense of dissatisfaction and emptiness in the person who insists on concentrating solely on the demands of the physical body.

Parents, in order to be good parents, must realize that the new being their love has created is a dual being; that the little physical body they hold in their arms is only the house for the real spirit person who dwells inside. Therefore, though the baby cries for physical nourishment, never allowing the needs of that body to be forgotten, it is the responsibility of the parents to nurture and develop the spirit being even more carefully.

The "how" of doing this, and of keeping a balance while living in a physical, secular world is the challenge. Even in the ideal situation in which the father goes out to earn the living and the mother stays home to nurture the family, all of the physical responsibilities, the community involvements, the children’s school and extracurricular activities— the unending demands of the physical world—may seem to leave very little time for nurturing the spiritual person.

There are specific things that can be done on a regular basis, as unswerving commitments to spiritual development.

Being a faithful member of the Lord’s church.

Never failing to be present for the assemblies.

Praying before meals.

Having a time of daily family Bible reading or study.

Beginning the day with prayer for God’s help.

Many Christians who do all of these things realize, though, that their home still lacks the depth of spiritual tone it needs. How can they change spirituality from a form to a living thing?

Much of the answer lies within our own perspective as parents. We convey far more to our children out of the well of what we are than out of the overt words or actions we choose for them as examples. In Matthew 23:4 Jesus said of the Pharisees of His day, ". . . whatever they tell you to observe, that observe and do, but do not according to their works; for they say and do not do." Without realizing it, parents may send two conflicting messages to their children regarding spiritual things. Their words may say that God is important, yet their manner of dealing with the spiritual may say that it has no real relevance to daily life.

Does "faithfulness" consist of little more than "going to church"?

Are the children told they "have to go" to the assemblies, yet no other reference is made to them during the week?

Are prayers at the beginning of the day and before meals obviously no more than a form of words?

Is the daily Bible reading a "conscience form," a gesture that must be made?

If we want our children to be truly and deeply spiritual, that must be the perspective out of which we ourselves live.

I must realize that being a part of the Lord’s family changed my true status from physical to spiritual; and that daily, minute by minute, I function out of that relationship with God. It does not determine only what I do at ten o’clock on Sunday, but it determines how I respond to a problem on Monday, the patience with which I deal with frustrations, my honesty toward daily situations, my respect for authority, the purity of my thought and language. If my own perspective is my relationship with Christ, and if I freely and naturally attribute my behavior to that relationship, then daily Christ-like thought and behavior will be passed on to my children as a way of life.

Worship in the presence of God being such an important thing to me, out of that perspective my children will grow to realize what a privilege it is to be allowed to worship. They will hear, throughout the week, natural references to points learned in the classes and the sermon. They will grow to understand that strength is gained from those corporate gatherings which will sustain them from one meeting to the next.

If, as I go through the days, my mind flows naturally from involvement in whatever I must be doing in the physical world to a communion of thought to God, about my work or something else in my heart, then prayer is a living tool for me. Worded prayers, then, will not be stylized forms but relevant conversation to God which even my children will recognize as being crucial to their daily well-being. To pray about decisions, problems, thankfulness for an unexpected good thing, protection, and any other daily need or concern—and stopping to talk to God any place, any time, for any cause—will make prayer a natural part of the thinking of a child, and a useful tool in his days.

It is a scientific fact that non-living matter cannot beget life, in the physical world. It is also a spiritual fact—a law—that non-living souls cannot pass life to others. The only way parents can ensure that their children be healthy spiritual people—living souls—is to be spiritually alive and healthy themselves. This leaves no room for a "form of godliness but denying its power" (2 Tim. 3:5).

A living relationship with God has the power to change us from carnal souls to spiritual people who live and think, act and react, as His children, according to divine nature. This is what we must strive to be, in Him, so that we can pass this precious life on to our dearest possessions—our children.

Let’s Outdo The Experts

People like to be known for their expertise. When people say you are an expert in some area they are basically saying, "Of all the people in the world who do this, you are one of the best," or "You are highly qualified to speak to this issue and we want to hear what you have to say." We all know that seeking expert advice can bring great benefits.

We might imagine that it would be a high compliment for Jesus to say, "You are experts." Unfortunately, some people become experts in the wrong kinds of things. Some people are experts at sinning. Before we start thinking of people who are adept at committing crimes that could get them locked up for life, let’s consider this "compliment" (criticism) offered by Jesus to the Pharisees and scribes in Mark 7:8-9: "‘Neglecting the commandment of God, you hold to the tradition of men.’ He was also saying to them, ‘You are experts at setting aside the commandment of God in order to keep your tradition’" (NASB). After giving an example of how they callously side-stepped God’s law, Jesus said they were guilty of "invalidating the word of God by your tradition which you have handed down; and you do many things such as that" (v.13).

There is a word of warning for the church in this criticism from Jesus. We dare not become highly skilled at holding on to our traditions while we neglect God’s clear commands. Another lesson we should draw from Jesus’ words is that we have no right to create or to practice any tradition that is at variance with the word of God. Every tradition must be held up to the light of God’s revealed truth.

God was sorely displeased with the way the Pharisees and scribes were hurting the very people God’s commands were intended to protect. God is still the champion of those who deserve our love, honor, and care.

Let’s outdo the experts:

Let’s demonstrate our love for our God and our neighbor (Mt. 22:37-40).

Let’s do justice, love kindness, and walk humbly with our God (Mic. 6:8).

Let’s abide in Jesus and walk as He walked (1 Jn. 2:6).

As we do all of these things we will be able to discern truth and tradition and maintain a balance of conviction and compassion that will please God.

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