Despite the fact that the Bible says we are to clothe ourselves in "modest apparel" (I Tim. 2:9), there are still those who ignore this biblical principle. To them, the subject is purely subjective-what is immodest to you is not necessarily immodest to me. This view of modesty allows society, culture, and conscience to set the standard, which makes God's command on the subject of wearing "modest apparel" a moot point. Is this right? As our souls hang in the eternal balance, can we allow man to dictate what modesty is, or shall we follow what the Bible has to say on the matter of "modest apparel"? Notice the following verses:

Paul wrote, "In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works" (1 Tim. 2:9-10). In order for us (women in the immediate context) to profess godliness with good works, we must adorn ourselves in modest apparel. The word "adorn" means to arrange. The word "modest" is from the Greek, kosmios, meaning: orderly, well arranged, decent, modest, harmonious arrangement, adornment (Strong's Dictionary). Webster defines modest as "observing the proprieties of sex, chaste, decent." So modesty has to do with action, speech, and dress.

Second, consider Genesis 3 :6-1 O. Following their sin, Adam and Eve discovered that they were naked, or immodest. They tried to clothe themselves with fig leaf aprons. These aprons, from the Hebrew word chagora, were loin cloths or hip clothing comparable to the modern swimsuit (the lower part). Though they had a portion of material on their body, Adam still referred to himself as being "naked." God shared this sentiment, saying, "Who told you that you were naked?" (Gen. 3: 11). So one may conclude that someone clothed in today's modern swimsuit is still naked, or at least immodest, in the eyes of God.

Third, note that God clothed Adam and Eve properly. "Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them" (Gen. 3 :21). This coat, according to the Hebrew word kethoneth, was a long shirt like garment, generally with sleeves, that covered Adam and Eve from their shoulders to their knees (Wilson's Old Testament Word Studies).

One immediately asks the question, "Why clothe Adam and Eve in this way when there was no one else around to look at them?" Is it not possible that God was setting a moral standard for man with regard to "modest apparel"? Remember that God's moral law never changes. It is quite obvious that God's standard for "modest apparel" exceeds man's. Someone may say, "It seems a little radical to say that I ought to wear a garment that covers me from my shoulders to my knees." Friends, God wants us to be pure. He tells us what we should do, say, think, and wear because He loves us. Will we love Him enough to listen to what He says on this vital subject?

Believing in Others

Dante Bartiel Rossetti, the famous nineteenth-century poet and artist, was once approached by an elderly man. The old fellow had some sketches and drawings that he wanted Rossetti to look at and tell him if they were any good, or if they, at least, showed potential talent. Rossetti looked them over carefully. After the first few he knew that they were worthless, showing not the least sign of artistic talent. But Rossetti was a kind man and he told the elderly man as gently as possible that the pictures were without much value and showed little talent. He was sorry, but he could not lie to the man. The visitor was disappointed, but seemed to expect Rossetti's judgment. He then apologized for taking up Rossetti's time, but would he just look at a few more drawings-these done by a young art student? Rossetti looked over the second batch of sketches and immediately enthused over the talent they revealed. "These," he said, "ah, these are good. This young man, whoever he is, has great talent. He should be given every help and encouragement in his career as an artist. He has a great future, if he will ,work hard and stick with it." Rossetti could see that the old fellow was deeply moved. "Who is this fine young artist?" he asked. "Your son?" "No," said the old fellow sadly. "It is I-forty years ago. If only I had heard your praise then... for you see, I got discouraged and gave up - too soon."

Perhaps there are a number of people like this old man... people who would have succeeded-been used by God to His glory-if someone had encouraged them. In fact, the Bible speaks of a young man in a similar situation...

When we understand Saul's background as a persecutor, we understand the reluctance of the Jerusalem Church of Christ to accept him as a member when he "assayed to join himself to the disciples" there (Acts 9:26). After all, he admitted that he had persecuted Christianity "to the death, binding and delivering into prisons both men and women" (Acts 22:4). When Christians were executed, he gave his "voice against them" (Acts 26: I 0). His hatred of Christianity consumed him; he was "breathing out threatenings and slaughter against the disciples of the Lord" (Acts 9: I). But then he met the Lord on his trip to Damascus and was subsequently baptized into Christ (Acts 22:16; Gal. 3:2627). After he preached for awhile in Damascus, the Jews hatched a plot to kill him, but his Christian brethren sneaked him out of the city (Acts 9:23-25). He later made his way to Jerusalem, the city which he had left a short time earlier with the intentions of persecuting Christians. He returned to preach Jesus in the city where he had so adamantly opposed Him.

Imagine his discouragement when the church at Jerusalem did not believe he was sincere. You can almost hear their whispers: It's a trick! He's pretending to be a Christian to get inroads into our congregation and then imprison us all. So they turned him away. "Go to another church and place your membership," they might have said. "We don't believe you." Oh, how their words must have stung the young man! Thus, in Saul's short Christian life, Jews had tried to kill him and now his new brethren were doubting his sincerity. Many, perhaps most, would have given up and thrown in the towel. And maybe, just maybe, Saul would have as well... had it not been for an amazing man who placed confidence in him.

Perhaps you can see the young man Saul, walking dejectedly away from his first worship service with his new Jerusalem brethren whom he had approached with such great excitement. Somehow, somewhere, he ran into Barnabas, the Great Encourager. Read Luke's brief account of what happened next. "But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus" (Acts 9:27). Barnabas took him by the arm, led him back to the church, and confidently said: This man is for real. His faith is genuine. It's not a trick. Accept him wholeheartedly into your fellowship.

Imagine what it must have done for Saul! Once floundering with no one who trusted him, he was now working "with them coming in and going out." Dejection turned into elation, discouraged inactivity into optimistic enterprise. The new Christian was working!

In most churches there are some who are like Saul. Maybe they have not been overtly turned down for membership, but perhaps they simply do not "fit in." Sometimes churches are characterized by "cliques" -exclusive groups of friends who remain somewhat aloof from others. During worship services and fellowship meals, they sit together. In the foyer after service they talk to each other. They go out and eat together. There is nothing wrong, f

course, with closeness (even the Lord had His "inner circle"). The problem arises when people are left out.

Where are the "Sauls" in your congregation? Perhaps it is the fidgety sixth-grader or the reticent teen. Maybe it is the somewhat odd twenty-something who tends to stay to himself, or the new convert with a closet full of skeletons. Maybe it is the visitor from the community who feels ill at ease in a gathering of people she feels to be too "perfect" for her.

Go find Saul at your home congregation and help him or her really feel accepted and part of the family of God. Get out of your comfort zone-away from your circle of friends-and lead someone into closer fellowship with Christ and His body of believers.

Mary had grown up knowing that she was different from the other kids, and she hated it. She was born with a cleft palate and had to bear the jokes and stares of cruel children who teased her non-stop about her misshaped lip, crooked nose, and garbled speech. With all the teasing, Mary grew up hating the fact that she was "different." She was convinced that no one, outside her family, could ever love her. . . until she entered Mrs. Leonard's class. Mrs. Leonard had a warm smile, a round face, and shiny brown hair. While everyone in her class liked her, Mary came to love Mrs. Leonard.

In the 1950s, it was common for teachers to give their children an annual hearing test. However, in Mary's case, in addition to her cleft palate, she was barely able to hear out

of one ear. Determined not to let the other children have another "difference" to point out, she would cheat on the test each year. The "whisper test" was given by having a child walk to the classroom door, turn sideways, close one ear with a finger, and then repeat something which the teacher whispered. Mary turned her bad ear towards her teacher and pretended to cover her good ear. She knew that teachers would often say things like, "The sky is blue," or "What color are your shoes?"

But not on that day. That day, seven words out of Mrs. Leonard's mouth changed Mary's life forever. When the "Whisper Test" came, Mary heard the words: "I wish you were my little girl."

Our congregations are filled with people like Saul... and Mary. Let's find those people and encourage them.

Perhaps you have gone to a restaurant and had concerns when the wait staff assigned to your table had a tongue stud induced speech impediment, something gold protruding from the side of a nostril, and a gold loop through her left eyebrow. Such an event can leave you wondering, "How sanitary can that be?" If a waitress does not care, or appear to care about her own health, why would she care about mine?

I admit that the preceding thoughts are just that... thoughts. Recently, however, someone asked what the Bible says about tattoos and body piercing. After giving

some thought to the question, I wanted to share my answer. Let me begin by saying that this article concerns multiple piercings and not an earring or two. It concerns what some call "body art" and not a personal tattoo.

There are two Old Covenant passages we should consider as we begin to search for an answer. These two passages are part of the law God gave to Israel through Moses. They served a purpose for the people then and have a principle that applies to us today:

Exodus 21:5-6: "But if the servant plainly says, 'I love my master, my wife, and my children; I will not go out free,' then his master shall bring him to the judges. He shall also bring him to the door, or to the doorpost, and his master shall pierce his ear with an awl; and he shall serve him forever" (NKJV).

Leviticus 19:28: "You shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you: I am the Lord."

Exodus 21:5-6 is a law concerning masters and slaves. If a slave chose to continue in his master's service after being offered freedom, his master would pierce his ear signifying perpetual servanthood. The slave volunteered to be a servant for life. This passage has no specific application to the body piercing that is part of our culture. However, this passage does teach us the depth of dedication we should have for our Lord and Master. Compare this thought with Romans 6:16-18 where Paul tells us that we are slaves of the one we obey.

Leviticus 19:28 is in the context of warnings of idolatrous worship. God gave Israel laws that prohibited them from imitating the ceremonies of those worshiping idols. The mutilating of the body in this passage is how many cultures mourned for their dead. They would cut their skin to show sorrow to their gods and neighbors. The tattoos were symbols in memory of the dead (Pulpit Commentary, Vol II, p. 289).

Again there is no specific correlation to our present custom of piercing or tattooing. The message for us is that we are "called out," separate from the world. Compare Deuteronomy 26: 18 and Titus 2: 14. Like Israel whom God called out as His own special people, so are we "called out" as Christians today. We cannot allow ourselves to be molded by the world. This thought does speak to tattoos and piercings. Whom am I trying to imitate? After whom am I molding myself? Am I imitating God or the world?

Now we turn to the New Covenant. Paul discusses jewelry in 1 Timothy 2:9-10: "Women adorn (yourselves) in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women professing godliness, with good works." Here Paul is contrasting the worship of the living God with worship given to idols. Worship of idols was a social event. Participants wore their best to impress one other and to impress the gods. Paul is telling Christian women that godliness and good works are more important to God. He is not impressed by how much gold they can wear. This passage teaches us that we are always to be modest in our manner of dress. We (men, women, boys, and girls) are not to dress to attract undue attention to ourselves. We live our lives to give glory to God and not to bring glory to ourselves. Peter says this same thing specifically to wives in 1 Peter 3:3-4.

So what does the Bible teach about body piercing and tattoos? Specifically, it says very little. What can we say then? Is it wrong to pierce my ear, nose, eyebrow, tongue, etc.? It is sinful to cover my body with tattoos? To answer in one word, "yes." Yes, if I am doing it to draw unnecessary attention to myself, which seems to be the very motivation behind today's custom of tattooing and piercings. They are done simply to get attention. It is ostentatious, self-serving, and rebellious in nature and that makes it wrong.

"In those days Hezekiah became sick and was at the point of death. And Isaiah the prophet the son of Amoz came to him, and said to him, 'Thus says the LORD: Set your house in order; for you shall die, you shall not recover'" (2 Kings 20:1; Isa. 38:1).

In 2 Kings 20:1 (parallel Isa. 38:1; cf. 2 Sam. 17:23), Isaiah instructed Hezekiah to "Set your house in order," because he would not recover from his illness. The word translated "set in order" conveys the idea of giving orders. When the orders have been given, assuming they will be followed, things are said to be set in order.

Thus, anticipating his impending death (Gen. 27.:1'-2), Isaac charged Jacob not to marry one of the Canaanite women (Gen. 28:1). With his death in view, Jacob charged that his body be buried in the cave that is in the field of Ephron the Hittite (Gen. 49:29). In each of these passages, the word translated "set in order" in 2 Samuel 17:23 and 2 Kings 20:1 (cf. Isa. 38:1) is used of orders given with the assumption that they would be followed. When such commandments were given, one could be said to have set his house in order.

Many today see the need to set their house in order when it comes to domestic affairs. They make wills, they give instructions to their heirs, they prearrange their funerals, etc. They are following the same course as Hezekiah, Ahithophel, Isaac, and Jacob as cited in the passages above. Yet, there is another sense in which the Bible teaches we must set our houses in order, viz., with regard to spiritual matters.

In Genesis 18:19, God said, "... I have chosen [Abraham], that he may charge his children and his household after him to keep the way of the LORD by doing righteousness and justice; so that the LORD may bring to Abraham what he has promised him." In this passage the word m translated "charge" is also the same as that translated "set in order" in 2 Samuel 17:23 and 2 Kings 20:1 (cf. Isa. 38:1). God recognized that Abraham would provide instruction for his children and future generations, particularly regarding the covenant he has entered with God. This activity would not be limited to the time just prior to death, but would shape the home life of Abraham and his immediate family as well as succeeding generations. In this way, Abraham would be setting his house in order, spiritually speaking.

This type of setting one's house in order is crucial for us today. Our houses are in order spiritually when God's order for the home is honored. Consider what this involves. The house honoring God's order will have a husband as a loving and considerate head, a wife submitting to her husband's leadership, and children obedient to their parents (1 Cor. 11:3; Eph. 5:22-6:3; Co!. 3:18-20; I Thess.4:35; I Pet. 3:1-7). A house in order will honor Christ's teaching regarding marriage (Matt. 5 :32; 19:9). A household in which a man and a woman are living in adultery or one formed as a result of a homosexual union is clearly out of order. Also, a house in order will be a household worshiping scripturally and faithfully and serving Christ as the center of daily life. The procedure for setting one's house in order after this fashion is described in such passages as Deuteronomy 6: 1-25 and Ephesians 6:4. In summary, one's house is in order when all of God's orders for righteous living are being taught and followed. Joshua was a man whose house was in order in the spiritual sense. He said, "As for me and my house, we will serve the Lord" (Josh. 24: 15).

The word translated "set in order," and "charge" in the passages studied thus far is also used frequently of the orders God gave to Moses about life and worship among the Israelites. These instructions were given to "the house of Israel," which was also God's own household (Num. 12:7; cf. Heb. 3:2). As one reads the

directions God gave Moses regarding the tabernacle service and other matters, one is impressed by the emphasis upon order (e.g., Ex. 40:4,23; Lev. 1:7-8,12;6:12; 24:3-4,8; Num. 10:28). God made His arrangements for His house in all strictness and seriousness. He gave His orders upon the assumption that they would be followed. He said, "You shall not add to the word which I command you, nor take from it; that you may keep the commandments of the LORD your God which I command you" (Deut. 4:2; cf. 11:13,20,27; 28:13-14; Josh. 23:6; 2 Kings. 22:2). In this way, God was setting His house in order.

From the way God set His house in order in the Old Testament, we can learn much of how He intends for the church to proceed in the New. In the present age, the church of the living God is the household of God (1 Tim. 3:15). Just as He set in order the religious procedures and life of His household (Israel) before Christ, He has set in order the household over which Christ the Son is head, viz., the true Israel of God, the church of Christ (Heb. 3:6; cf. Gal. 3:26-29; 4:1-7; 6:16; Phil. 3:3; Eph. 1:22-23; Col. 1:18-19). He has revealed how men ought to behave in His household. Christ set His house in order before His death. The church is "his own house" or household (Heb. 3 :6). He promised to build His church and made arrangements for His instructions to be communicated and enforced after His return to God (Matt. 16:18-19; 18:18).

The church, or the household of Christ, was indeed established on the day of Pentecost following His resurrection and, ascension, and the administration of the affairs of His household was established by His inspired apostles through their teaching (Acts 2:42; 1 Cor. 7:17; 14:37; 16:1). The teaching Jesus delivered during His earthly ministry, along with His teaching delivered through His appointed representatives, forms His will or testament (Heb. 9:16-17), which conveys the stipulations of the "new covenant" (Matt. 26:28; Mk. 14:24; Lk. 22:20; 1 Cor. 11:25; 2 Cor. 3:6; Heb. 9: 15).

Thus, Christ's household has been set in order because His will has been communicated in authoritative written form with the assumption that it will be honored by obedience. By means of Christ's testament, and only on this basis, His house can be in order today. This is at the heart of the restoration quest. Pioneers in pursuit of the restoration ideal have gone in search of "the ancient order of things." Deviations from Christ's instructions and appointments relative to His house have resulted in His house being "out of order." In fact, if the house is out of order in terms of His arrangements, it is not truly "his house" (Heb. 3:6 - note "if'; cf. 2 John 9; Romans 6:17). Those in our age who find repulsive the idea of a religious form, pattern, or order should give full weight to the fact that God's house is a house in order (cf. 1 Cor. 14:33,40; Col. 2:5; Heb. 8:5)!

Is your house in order as pertains to both fleshly matters and spiritual matters? Please consider all the facets of this question which have been discussed. If anything is out of order, set it in order now. God says to us, "Set your house in order!"

Are we truly Christ's house? If we make that claim, are we following His orders? If anything is out of order, set it in order immediately. If any is walking disorderly, and not according to the apostolic teachings (2 Thess. 3 :6-11), let him get back in order. Do not procrastinate. God says to us, "Set my house in order!" Attention to these matters is of the utmost gravity and urgency. They are of eternal significance.

All that is involved in the Lord's simple promise - "I will build my church" (Matt. 16:18) - is beyond human comprehension. From everlasting to everlasting is its scope. Fascinating and gripping is a study of the universe's greatest institution. In a realm alone it stands by itself, unique, solitary, a sui generius, a monogenes, the only one of its kind.

The word on Jesus' lips in His promise to erect His church, ekklesia (a "called-out group"), was not unique, and by itself it has no religious or sacred meaning. To the Greeks a group of people "called out" for a town meeting or to see an Olympic race would be named an ekklesia. Luke employed the word in describing an angry mob seeking to kill Paul (Acts 19:32,41, where it is translated not "church" but "assembly"). Also, just as an unlawful assembly could be styled an ekklesia, so a lawful assembly the Ephesian town clerk designated as an ekklesia (Acts 19:39). Furthermore, a large group of Israelites (called out of Egypt by Moses into a wilderness) Stephen described as an ekklesia (Acts 7:38, mistranslated "church" in the KJV and the ASV).

To us the word ekklesia becomes exceedingly important because Jesus used it to refer to those people whom He would call out of the world to live only for Him (Matt. 11:26-28; 2 Cor. 5:14-15). They would be sinners called by the gospel to a new life of righteousness (Rom. 6:1-17; 2 Thess. 2:14). The idea Jesus presented is of the highest importance, but the word He used to set it forth was not unique.

There are at least five ways that the New Testament church is in a realm to itself, the only one of its kind.

"The eternal purpose" which God purposed in Christ Jesus our Lord for a long time "was not made known to the sons of men" (Eph. 3:5, 11). From of old men knew from what the prophets had said that something stupendous was coming. "Many prophets and righteous men desired to see" and to hear about what God was planning (Matt. 13:17). But no eye had seen, nor had any ear heard, and no heart had imagined the things God had "prepared for them that love him" (Isa. 64:4; 1 Cor. 2:9). Prophets themselves "sought and searched diligently" to no avail until "the fullness of time" had come (Gal. 4:4; 1 Pet.1:10). Even angels were in suspense, but they were not lacking in interest. The' divine plan of the ages they desired "to look into" (parakupsai) just as Mary "stooped and looked" into the tomb (1 Pet. 1: 12; John 20:11).

That the Gentiles, also a part of God's creation and precious to Him, should, along with the Jews, be "fellow-heirs, and fellow-members of the body, and fellow partakers of the promise in Christ Jesus through the gospel" was a glorious revelation (Eph. 3:6). In due time the uncovering of the eternal purpose was made known by the Spirit to the "holy apostles and prophets" (Eph. 3:5). Then that combined group of sinners, Jews and Gentiles, now redeemed and forgiven through the gospel, now brothers together in one family, now members of one body, the church, that unified called-out group the angels in heaven could finally see!

As a result they praised God for His matchless wisdom in effecting so glorious a project. As a quilt on exhibition at the state fair, displaying a lady's careful and beautiful handiwork, gives glory to its maker, so the church, without blemish and without spot, is a living exhibit of what God is able to perfect. The many strands of His divine wisdom are reflected brilliantly when one's eyes fall on the incomparable church. Nothing like it is known to man or angel.

That combined group of called-out peoples, the whole family in heaven and on the earth, living and dead, before or after the cross, that group was paid for by the Savior's blood (Acts 20:28; Eph. 3:15; Heb. 9:15; 11:40). Church members have been redeemed, not by corruptible things, as silver and gold, but by the precious blood of Christ, as of a Iamb without spot and without blemish, foreknown indeed before the foundation of the world (1 Pet. 1:18-19).

In the moonlight of Gethsemane, with Jesus' face on the ground, displaying "strong crying and tears," being in "an agony," with His sweat like "great drops of blood falling down upon the ground," praying the father who loved him to remove the impending blood-letting, nobody could ever ask, "Could God have thought of any other way to save sinners?" (Matt. 26:39; Lk. 22:44; Heb. 5:7).

Truly the purchase price of the church is one of its unique features. Genuine church members praise Him who loved them and washed them from their sins by His blood (Rev. 1:5). They cannot understand how an alleged Christian denomination can be so unappreciative of Calvary as to purge from its hymnals any reference to blood.

Church members have a quality belonging to no other organization: they are a saved group, enjoying the assurance that their sins have been forgiven. From their souls their guilt has been placed on the head of Jesus as a scapegoat. Thank God, He has carried their sins "into the wilderness" far away (Lev. 16:20-22). A God whose Word is sure has promised that their iniquities He will remember no more (Heb. 8:12).

One does not join the church. Instead, after he is saved, the Lords adds him to that called-out group. When one has believed, repented, confessed the Savior, and has been baptized, he is pronounced saved (Acts 2:36,38; 1 John 4:15; Mark 16:16). A sinner is active in obeying these commandments; when they are done, he is passive as the Lord adds him to the church (Acts 2:47).

The church does not save; it is the saved. Only the Savior saves, and the saved ones make up the church. From the birthday of the church until now, day by day as sinners are being saved they are being added to the church.

J.D. Tant was asked if only members of the church would be saved. His reply was, "Not half of them." In truth, there are two salvations: one from past sins, and one into heaven (l Pet. 1:9; 2 Pet. 1:9). When one has been saved from past sins, that salvation is forever and will never be canceled (Heb. 10:14). But that saved person, even though a church member, if he misbehaves he falls short of the grace of God (Heb. 12:15), and will no more go to heaven than the backsliding Israelites could go into the promised land. To them God swore that they would not enter into their rest (Heb. 3:18). "They were overthrown in the wilderness," and are set forth as a warning to church members lest they fall short of going to heaven (l Cor. 10:5-11). "Wherefore, let him that thinketh he standeth take heed lest he fall" (1 Cor. 10:12).

The New Testament church is unique in that it has no proper name. Denominations have proper names. The word "denominate" means to "name" something. But the New Testament church is nameless. Though it is called the house of the Lord, the family of God, the body of Christ, and the kingdom of Christ (Gal. 6:10; Eph. 1:22-23; 3:15; Col. 3:13; Heb. 3:5-6; 1 Tim. 3:15), yet it has no proper name.

Individual members of the church do have a proper name. That name is not "disciple," though they are disciples (Acts 9:1). That name is not "brethren," though they are brethren (Acts 9:30). That name is not "saints," though church members are saints (Acts 9:32). Their proper and divinely given name is "Christian" (Acts 11:26), but to call the church the "Christian Church" is to give it a proper name, not known in the Bible.

To speak of the New Testament church as the "church of Christ" is right, as it is to speak of it as the "church of God" (Rom. 16:16; 1 Cor. 1:2), but neither is a proper name. To speak of "Church of Christ" congregations and of "Church of Christ preachers" is to denominationalize the church which is unique in that it is not a denomination (a named society).

The last of the five features of that divine organization that is like none other is its eternal destiny. No institution except the Lord's church can survive the physical death of its members. But the divinely built church is so constituted that its membership is enjoyed in this life and even more abundantly in eternity. Godliness is

profitable for all things, having promise of the life which now is, and of that which is to come (1 Tim. 4:8). Faithful church members, adding the Christian graces, will "never fall. In this way the entrance to the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided" (2 Pet. 1:5-11). "Unto him be glory in the

church by Christ Jesus throughout all ages, world without end. Amen" (Eph. 3:21).

Recently, I have been impressed by and reminded of the daily battles Christian men and women are waging against the power and influence of Satan in this world. As Jesus faced the burden of imminent death at the hands of those of the world, He prayed for His disciples and said, "I do not ask Thee to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world" (John. 17:15-16, NASB). We are told not to "love the world" (1 John 2:15), that "friendship with the world is hostility with God" (James 4:4). In reference to the world, we either succumb or "overcome" (1 In. 5:4). We "light" it (Matt. 5:14), but cannot delight in it. We can educate it, but woe to those who emulate it (cf. John 14:17). It is far better to appear abnormal than amenable to it (John 15:19).

God's people, entrenched in their faith, hope, and love, are on the firing line every day. They bear the brunt of Satan's attacks-on their jobs, in their neighborhoods, and even in their own families. We are often held in contempt simply for living like the Bible tells us to live. Satan's soldiers, the "world" - i.e., "the evil order of the earth and its inhabitants, under the control of Satan" (Lanier, 47) - have a different purpose in life and are hurtling toward a darker destination. They have a different set of rules, lower standards, and a meaner purpose. Christians have a completely different set of marching orders (cf. Rom. 12:2; Col. 3:1). While some of Christ's colonels and the Prince of Peace's privates have deserted, many are toiling admirably in the trenches of daily battle.

Remember that you are not serving without pay (1 Cor. 9:7). One version reads, "Who at any time pays the expenses for doing military service?" Christians are fighting for the Lord, and His retirement benefits are completely unparalleled. In fact, Satan's soldiers can expect "death" (Rom. 6:23) and "rebuke" (2 Pet. 2:15-16) as ultimate payment for their services. Christian living may at times seem a thankless job, but the service will be honored with an unfathomably splendid spiritual salary (cf. James 1:12).

Remember that you have not enlisted alone (Phil. 2:25; Philemon 1:2). We have fellow soldiers who have set their faces to the Son and refuse to give the devil a shot at their backs. You are not the only one fighting with conviction. There are even others in the local church who are fighting the same exact battles. Find them and draw strength from the common bond you share together. Camaraderie builds morale, so "Therefore encourage one another, and build up one another, just as you also are doing" (1 Thess. 5:11).

Remember that you are not fighting an easy war (2 Tim. 2:3-4). Paul tells Timothy that this struggle includes "hardship" and "isolation." From early childhood, we are told that nothing worthwhile in life is easy. That adage is nowhere truer than here. Peter encourages battle-weary Christians: "Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you" (1 Pet. 4:12). In the church's infancy, we find the apostles "Strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, 'Through many tribulations we must enter the kingdom of God'" (Acts 14:22). So we find ourselves today in circumstances where it is tempting to surrender to the world. They seem an overwhelming majority. They seem to be winning not only the war but also our personal battles. It does not seem fair to suffer when we are just trying to live right, but remember the soldiers who fought, endured, and pleased the One who enlisted them. It can be done!

Remember that you have been given the best equipment (Eph. 6:10; 1 Thess. 5:8; 2 Cor. 10:3-4). To Ephesus and Thessalonica, Paul lists the equipment - the whole armor includes a belt of truth, a breastplate of righteousness, faith, and love, shoes of readiness, a shield of faith, a helmet of hope and salvation, and a breastplate of faith and love. To Corinth, Paul lauds the equipment. They transcend the weapons of the world and overwhelm them. Here is tremendous encouragement to us, as we stand on the battle line. When Satan causes darts to be hurled at us, we can deflect their harm with an unbreakable faith. When neighbors are unloving and unkind, we can inundate them with love. When coworkers gossip and try to get us fired, we can find shelter in the truth. When stressed by adversaries, we can rely on the reinforcement of hope and righteousness. This God-given equipment will not wear out, misfire, or malfunction under even the harshest conditions. With it, we can overcome in our battles.

Thank God for brothers and sisters, enlisted men and women in the army of the Lord, who refuse to wave the white flag of defeat. Do you remember the admonition Peter writes after giving a reconnaissance report on the devil in 1 Peter 5:8? He writes, "But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you" (vv. 9-10). Spiritual soldiers fighting Satan on fronts far and near are winning. All who refuse to give up will ultimately gain the victory. God bless all our faithful fighters. Do not grow weary (cf. Gal. 6:9)!

Question: "I recently visited a congregation where many of the members held up their hands not only during the prayer, but also during the song service. Can Christians hold up their hands in the worship assembly? Is there biblical precedent for this practice and does it enhance the acceptability of our worship?"

Answer: These are important questions. Our answers must not be determined by the current popularity of the practice, but by that which is revealed in the inspired Word of God (John 4:24; Psa. 145:18). Consider the following:

1.) Prayer postures. The Bible identifies several distinct prayer postures such as kneeling (cf. 1 Kings 8:54; 2 Chron. 6:13; Psa. 95:6; Dan. 6:10; Lk. 22:41; Acts 9:40), bowing (cf. Gen. 24:26; Ex. 4:31; 12:27; 34:8), lying down (cf. Matt. 26:39), standing or kneeling with lifted hands palms down (cf. I Kings 8:22; 2 Chron. 20:15; Psa. 88:9), standing (cf. 1 Sam. 1:26; Mk. 11:25; Lk. 18:11,13), lifting the eyes (cf. John 17: 1), falling on the ground (cf. Gen. 17:3), and sitting (cf. Neh. 1:4-11; 1 Chron. 17:16). Bodily posture during prayer seems to have been contingent upon the circumstances and was culturally based.

2.) Lifting up hands. There are some notable examples of the lifting up of hands during prayer in the Old Testament. David assumed this posture - "Hear the voice of my supplications when I cry to You, when I lift up my hands toward Your holy sanctuary" (Psa. 28:2; cf. 63:4; 143:5-6). Solomon assumed this posture upon the completion of the temple - "Then Solomon stood before the altar of the Lord in the presence of all the congregation of Israel, and spread out his hands toward heaven" (I Kings 8:22). Ezra assumed this position after learning of the lax and immoral behavior of the citizens of Jerusalem - "At the evening sacrifice I arose from my fasting; and having torn my garment and my robe, I fell on my knees and spread out my hands to the Lord my God" (Ezra 9:5). "This posture was used in antiquity to approach a king or even a pagan deity. The posture was not simply a meaningless positioning of the body, but rather communicated the idea of appealing to the higher authority in hopes of securing his approval for the specific requests being made" [Dave Miller, "Changes In Worship," Spiritual Sword, Vol. 28, Oct. 1996, No. 1, pp. 26-27].

3.) Observations. The lifting up of hands is not superior to any other posture of prayer. The position of one's body does not affect the efficacy of his prayer. Kneeling or lifting up hands is not more reverential than standing. The New Testament also mentions lifting up hands. "Therefore I desire that the men pray everywhere, lifting up holy hands, without wrath and doubting" (l Tim. 2:8). Since we are under the jurisdiction of the Law of Christ today, it is essential that we understand what the apostle, through inspiration, taught in this passage. Note first the identity of those who lift up hands-"men" (Greek andras). "Only men are authorized to lead a prayer when an assembly of both sexes is convened..." [Wayne Jackson, "Leading Prayer," Notes From The Margin Of My Bible, Vol. 2-NT, p. 128]. Scholars tell us that only the brother audibly delivering the prayer would raise his hands, not the non-verbal participants in that prayer. Note second the internal emphasis associated with the posture - "holy." Paul was concerned with the disposition of the heart and not so much the overt position of the hands. "The point is that only men should lead in public prayer who can lift up morally clean hands" [A.T. Robertson, "1 Timothy," Word Pictures in the New Testament, p. 569]. Clean and/or holy hands were symbolic of a blameless life (cf. Psa. 24:4; 2 Sam. 22:21). See also Psalm 66:18; 109:7; 1 John 3:22. If the acceptability of our worship depended upon our physical posture, God surely would have told us so in His Word (cf. 2 Pet. 1:3; 2 Tim. 3:16-17). He has not done so. Physical posture in prayer is incidental and optional; holiness of character is not (cf. James 5:16). The brother who employs intimidation tactics in order to coerce others to be "more spiritual" through lifting up of hands needs to be lovingly but firmly corrected. He is not walking in love (2 In. I :6). In fact, his "hands" emphasis serves only to expose the shallow nature of his own faith. Note some parallel passages: "Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded" (James 4:8). Is James enjoining a literal hand washing, OR is he teaching that cleansing our hands is equal to purifying our heart? "If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example. . ." (John 13:14-15). Is Jesus requiring us literally to wash one another's feet, OR is He urging the attitude of service? POINT: Paul's emphasis in 1 Timothy 2:8 is not on the actual physical posture of the body, but on the internal posture of the heart when one approaches the Father in prayer. Much of the modem trend of lifting up hands is foreign to what we read about in the Scriptures. Those who lift up their hands often do so, with their arms swaying side to side-palms down, not only during prayer, but also during singing and preaching. ". . . They are doing something which is totally unknown in the Bible! They are simply mimicking the denominational practices spawned by false religion. The purpose? Lifting up one's arms is strictly a way to feel religion. It is a way to substitute feeling in place of actual compliance with biblical worship action" [Dave Miller, p. 27]. Singing "Seek Ye First" in an open-air Bible camp assembly might create "goose bumps," but to purposely attempt to recreate that same physical sensation in any worship setting [including public prayer] is to put man on the throne, not God. Jesus warns us of the dangers of performance worship (Matt. 6:1). Thank you for this good question. May we all be anxious to adhere to the Spirit's teaching in the realm of prayer. "...I will pray with the spirit, and I will also pray with the understanding..." (l Cor. l4:15).

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