Give Thanks in Everything

What a wonderful privilege it was for me to be at DFW today to welcome home one of our men who has been serving our nation in Iraq. There were about thirty in our group who were present to greet Scott. When he walked through the door from customs, his wife and little girl ran to greet him. After a long embrace with his wife and daughter, he took the time to greet each one of us who were there to welcome him home.

Other than the sheer joy of seeing this man reunited with his family two other things made a tremendous impact on me. While this man in uniform was hugging his wife, then his daughter someone in the crowd started applauding. Then, a thunderous applause erupted throughout the entire baggage area. Everyone stopped what he or she was doing, turned toward this scene, and applauded. The second impressive moment as I stood back to watch was when total strangers started approaching him to shake his hand and express their gratitude. I overheard one man say with tears in his eyes, “thank you for what you have done for our country.” It was a moving experience.

There are some times when it is easy to express appreciation. Thankfulness just overflows because a heart is filled with gratitude. There are other times when it is much more difficult to express thanks. How does one give thanks in the face of a life-threatening illness, when they have lost a loved one, when a child has walked away from the Lord, when they have lost their job, when they are at odds with their mate or children, when life seems to caving in? It is during these times that Christians must find a way to be thankful.

The Apostle Paul said in Philippians 4:4-7, “Rejoice in the Lord always; again I will say, rejoice! Let your gentle spirit be known to all men. The Lord is near. Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.” The Bible is clear; we must give thanksgiving in all things. It is only then that we will know the peace of God that passes all understanding. It is only then that our hearts and minds can be guarded in Christ Jesus.

I know from my own experiences in life how difficult it is sometimes to find a way to be thankful. We cannot humanly understand why some events and circumstances make their way into our lives. However, through faith, we trust that our God will continue to work out all things for our good, if we love Him (Romans 8:28). We remember what Job learned as he was tested by the trials of life. Just because we do not understand, does not mean that our God doesn’t understand. In addition, just because we do not understand something now, it does not mean that we will never understand. May God help all of us to work diligently to give thanks in everything!

Christ Is All and In All

Here is another excellent article from the writings of the late and beloved Hugo McCord

Paul’s words, "Christ is all and in all" (Colossians 3:11, KJV, ASV), represent a mighty reversal in outlook and conduct. "Formerly I was a blasphemer and a persecutor and a violent man, ... the worst of [sinners] (1 Timothy 1:13, 16). "I persecuted [Christians] to death, binding and delivering to jail both men and women" (Acts 22:3-4).

Educated "at the feet of Gamaliel, having been instructed according to the strictness of [his] fathers’ law" (Acts 22:3), and "breathing threatening and murder against the Lord’s disciples" (Acts 9:1), he was on the way to being a famous rabbi. However, after seeing Jesus in the sky and experiencing "the bath of the new birth" (Titus 3:5), he had become a "new man" (Colossians 3:10), and he wrote about his new outlook:

But the things which were gain to me, these I have counted loss for Christ’s sake. More than that, I count all things to be a loss because of the excellency of the knowledge of Christ Jesus my Lord. I have lost all things for him, and count them as dung, that I might gain Christ, and be found in him (Philippians 3:7-9).

Not only did Paul forfeit earthly advantages and respect from his fellow Jews, he also lost the love his kinfolks had for him. The grief at the loss of family affection stayed with Paul, after his conversion to Christ, the rest of his life. Baptized at the age of 33 (cf. W. M. Ramsay, St. Paul the Traveler and Roman Citizen, xvif.), 24 years later his deep sadness at his relatives dying out of Christ is seen in his words:

I have intense sorrow, and ceaseless pain in my heart. Indeed I could wish that I myself were condemned and banished from Christ, for the sake of my brothers, my fellow-countrymen according to the flesh (Romans 9:2-3).
Startling! A man so much in love with his kinfolks he was willing to go to hell if his going would save his loved ones in heaven! But God will not allow one person to be a substitute, a proxy, for someone else: "Whosoever has sinned against me I will blot out of my book" (Exodus 32:33); "Each one of us will give an account of himself to God" (Romans 14:12).

But Paul’s newly found love for Christ meant more for him than his love for his relatives. Christ was still his "all," his "everything," the rest of his life. At age 68 he was taken from death row (from a three-quarter cellar with a tiny window opening toward a cemetery, called the "Mamertine Prison") two miles south of the Ostian Gate in Rome. His eyes were bound, and his head was laid on a block before it was severed with an ax (David Smith, Life and Letters of St. Paul, 641).

Traditionally, Paul’s head bounced three times, and at each spot a healing fountain burst forth. Traditionally, a Christian lady, Lucina, retrieved his headless body from the criminals’ "charnel" ("a place for dead bodies", Webster) house of corpses, and buried it in her own garden.

With this long background, the significance of Paul’s saying that "Christ is all" (KJV, ASV), "Christ is all that matters" (J. B. Phillips’ Version), "the Messiah is everything" (JEWISH NEW TESTAMENT), "Christ is everything" (Colossians 3:11, God’s Word Version), becomes even more revolutionary and meaningful.

We are thankful that others besides Paul have developed the same attachment to Jesus as he exemplified. Jesus in 96 A.D. had sent a letter to the Christians in Smyrna, saying,

Do not be afraid of the things you are about to suffer. Behold! The devil is going to imprison some of you, that you may be tested, and you will have distress for ten days. Be faithful until death, and I will give you the crown of life (Revelation 2:10).

Especially in the second century Christians were in a crisis. Because Christianity is an exclusive religion, proselytizing converts from all religions, aspiring to universality, the Roman government pronounced it to be a religio illicita (Newman), an illegal religion. Death was the penalty for being a Christian.

In Smyrna a bishop of the congregation, Polycarp, was put on trial before the Roman consul. It was Saturday, February 23, 155 A.D. (Barclay). The consul gave Polycarp a choice: "Swear, and I will release you: reproach Christ". He could have saved his life by renouncing the name of Jesus. The Jews joined with the non-Jews in Smyrna demanding Polycarp’s death by throwing him in den of lions (Fausett). When the consul ordered the execution be at a fiery stake, the Jews brought logs for the fire. Polycarp, given a final chance to deny Jesus, even as the flames leaped around him, was heard to exclaim, "Eighty and six years I have served Him, and He has never done me wrong. How can I deny Him now?"

Many other Christians besides Paul and Polycarp have demonstrated that to them Christ is "everything." A touching example is an Indiana lady, who, though not threatened with death, showed that Christ was the chief force in her life, her first thought in every day. Dr. Nyal D. Royse writes:

My grandparents, A.J. and Mary Jane Royse resided three miles west of Covington on the old Danaville and Covington road. They had a large family. Grandmother was a Christian, but grandfather wished to have nothing to do with the church.

Each Sunday morning she would get the horses up, put on the harness, hitch them to the wagon and drive in to Covington for worship. On bitter cold day grandpap said to her, "Maw, you’re not going to take these children out in this cold weather, are you?" She replied, "Pap, we are going." She got the horses harnessed and hitched up and then went to the house to get the children ready. When she went out to go he had unharnessed the horses and turned them back out in the pasture. She sent the children to the house and went back out and got the horses and hitched them up and drove to worship. Granddad never pulled that trick again.

Another real cold day he asked her again not to go. He got the same answer. He told her that he was going to drive them in, not because he wanted to, but he was ashamed for the neighbors to see her driving to town in the cold and know that he was home, comfortable by the fire. He drove them to Covington but said that he would stay in the wagon. Before the service was over he almost froze and had to come in to get warm.

After that he drove them quite often and then all of the time, but he would always sit alone on the aback seat. One day he came walking down the aisle and was baptized. Grandmother died in 1922 and he died in 1933. For the eleven years he lived alone he was faithful to the end, thanks to a wife that took over the spiritual leadership of the family while he served Satan.

Dr. Nyal Royse, a professor emeritus of Harding University, was born in the log cabin where his grandparents lived. Thanks to Mary Jane Royse, five generations of Christians have blessed the world.

In another example, someone put in the heart of a young Irish lad the most important fact he could ever know, that "Christ is everything." On a cold and wet night in October of 1968, in a tent in Belfast, Northern Ireland, where the late and beloved Fred Walker was preaching, a young boy (perhaps nine or ten) spoke words that have touched the hearts of thousands of people.

Sitting next to the lad was Bill Tyner, who put his arm around the boy, and asked, "What does Jesus mean to you?" Surprised, he looked up at Bill with piercing eyes, and said, "Why he’s my everything--what does he mean to you?"

The words of the boy touched Bill’s heart, and inspired him to write an unforgettable song, "He is My Everything":

Some folks may ask me, some folks may say,
who is this Jesus, you talk about ev’ry day?
He is my Saviour. He set me free.
Now listen while I tell you what he means to me.

Chorus:

He is my ev’rything. He is my all.
His is my everything, both great and small.
He gave his life for me, made ev’ry thing new.
He is my everything. Now how about you?
He’s there each morning, to lead my way.
He is my comfort, each and ev’ry day.
In all I trust Him as I journey along,
And that’s the reason, I sing this song.

(Chorus)

Is He your Saviour, this very day?
Is He the person, you talk about day by day?
Yes, He will save you, He’ll set you free,
So obey His commandment, sing along with me.

(Chorus)

Jesus invites you, to come along.
Lift up your heart with Him, and sing this song.
His Word doth promise, if you’ll obey,
You can live with Jesus, each and ev’ry day.

(Chorus)

Where Do the Souls of the Righteous Go at Death?

In my circle of friends, this topic has gotten a lot of play lately. We may never know the answer to this question this side of eternity. But, interestingly, strong opinions exist about what the Bible says on this matter. There are those, I would say the majority, who believe that the Hadean world is a temporary, intermediate existence, made up of a good place and a bad place. The souls of all men who die before the Second Coming of Christ will dwell in one place or the other, awaiting the final judgement. There are those who believe that souls go directly into heaven or hell, thus implying a continuous judgement, not limited by time. Catholicism takes further liberties with the majority view, in their doctrine of Purgatory, whereby souls of the lost can be prayed into “the bosom of Abraham” prior to judgement.

What does the Bible say about the destination of mans’ soul at death; particularly in the case of the righteous? Why the belief in an intermediate destination?

With the limitations of space, I choose to look at the strongest Biblical support for the majority view, and see if it makes sense.

First, the majority argues that Jesus’ statement to the penitent thief (known in many circles as “the thief on the cross”) in Luke 23:43, is adequate proof that a place exists, in the spiritual realm, for the forgiven, and prior to heaven itself. The focus is on Jesus’ statement to the thief that “today, you will be with me in paradise”. And since in John 20:17, we find the resurrected Jesus saying that He “has not yet ascended” to His Father, a conclusion is drawn that Jesus went somewhere immediately, but not to heaven. He went to a place he refers to as “paradise”. It is my belief that Jesus’ statement has more to do with contrast than destination. To me, Jesus is contrasting “today” with the thief’s perception of the timing of his reward, as in “when you come into your kingdom”. Jesus is also contrasting “paradise” with the agony, and torment, of the current situation for both He and the thief. In other words (actually my words), Jesus is saying, “I will remember your faith, not when I come into my kingdom, but today, and we will be in paradise together.” As for Jesus’ statement in John 20:17, it is my belief that He is simply stating that He has not yet ascended permanently to His Father.

Interestingly, some have stated that if Jesus had meant “heaven”, He would have said heaven. Admittedly, that is a concern. But, in reviewing the original text, and particularly the word “paradeisos”, we find something very peculiar. The word “paradeisos” is used only three times in the New Testament. “Paradeisos” is used by Jesus here, in Luke 23:43, by Paul in 2 Corinthians 12:4, and by John in Revelation 2:7. Paul’s use of “paradeisos”, in verse 4 of 2 Corinthians 12, is synonymous with the “third heaven” (tritos ouranos) in verse 2. John’s use of “paradeisos” describes the place where the tree of life grows. Isn’t that in heaven?

So, “paradeisos” is used three times, and two of the three are clearly references to heaven. Therefore, I would answer the question of why Jesus used “paradeisos” if he meant “ouranos” (heaven), by asking why that in two, of only three, uses of “paradeisos” in the New Testament did the context mean “heaven”?

Second, the majority often refers to the story of the rich man and Lazarus, who died, were buried and found themselves in “Hades”. The rich man found himself in “torment”, and Lazarus was comforted in the “bosom of Abraham”. I should begin this discussion by saying that I strongly believe this is an actual event, these are actual people, and this is not one of Jesus’ parables. I would even go as far as to speculate that those who heard Jesus tell this story knew the rich man and Lazarus. But, nothing in Luke 16 is lost if these two men went to judgement and to their eternal destinations, and not to an intermediate waiting place. The abode of the rich man is described as torment, heat, flame, longing for relief, awareness of his surroundings, awareness of the comfort that Lazarus was enjoying and aware of the fate of his earthly family if they did not repent. The abode of Lazarus is described as “the bosom of Abraham”, a word picture of comfort, reward, and acceptance, particularly to Jews. What in that story makes any of us think that either the rich man, or Lazarus, will leave those surroundings for judgement, only to return to a similar place for eternity? Surely, we don’t believe that someone could spend a “waiting” time in one place and eternity in a place that is different. The use of “Hades” in Luke 16:23 will be addressed in the final point of this discussion.

Thirdly, the majority would cite Revelation 20:13f as proof that “Hades” and “Hell” are not the same place, therefore, the rich man in “Hades” is not equivalent to the rich man in “Hell”. It is true that “Hades” and “Hell” are not the same words, or concepts. In the Authorized Version (KJV) of the Old Testament and New Testament, “Hades” is always translated as “hell”, “the grave”, “the pit”, and incorrectly. Most likely, “Hades” is the Greek counterpart to “Sheol”, the region of departed spirits. There are two views of the Greek origin of “Hades”, and I will share them with you, although I am not qualified to render an absolute conclusion as to which view represents the original intent.

One view of “Hades” is aeido, or not seen. The other is a derivation of hado, or all receiving. Both of these interpretations would support either view, whether majority or minority. Scholars are divided on which view is appropriate, and I certainly cannot discern the intent, if scholars cannot.

In my way of thinking, I would rest my beliefs on the first two arguments, with little weight given to either side of the third argument. As stated in the beginning, we may never know the reality of the unseen world, this side of it. But, it is fun, and I believe productive, to engage in study to find what the Bible actually says, and not what others would tell you it says. Even if the majority is telling us, we must discern Bible teachings for ourselves. I hope this prompts us to further study on this, and other topics.

The Friends We Ought to Be

A few articles back, I wrote about the kind of friends we need to have. I based this on 1Cor. 15:33 and what we read of Paul’s closest companion, Barnabas. What about us? Are we to stand idly by and merely scrutinize all of our acquaintances to find those who suite us best? Ralph Waldo Emerson said, “The only way to have a friend is to be one.” A man greater than Emerson once said, “Greater love has no one than this, than to lay down one's life for his friends.” If we are to make truly lasting and Biblical friendships, it starts with our own, personal actions. We learned from the past article to seek out friends like Barnabas, but I believe we must be friends like Paul and Titus. These two great men of God had four specific qualities that made them epitomes for our lives.

First of all, we must be concerned about the physical safety of our friends. In 2Cor. 2:13, we read that Paul “had not rest in [his] spirit, because [he] did not find Titus [his] brother…” He was concerned about his physical well being. As Christians, we have a responsibility to visit those who are sick and in prison (Matthew 25:40). We have a responsibility to pray for brothers and sisters in Christ in their infirmities (James 5:15,16). To be true friends, we must have a genuine concern for the physical state of our friends.

Next, we must rejoice when those close to us rejoice. “Therefore we have been comforted in your comfort. And we rejoiced exceedingly more for the joy of Titus, because his spirit has been refreshed by you all.” (2Cor. 7:13). We read of Jesus weeping over the loss of a great friend (John 11:35), but we must not forget the joy He had with His disciples (John 15:11). Jesus’ life was filled with joy for others and we, as followers of Him and Paul, must do the same.

Third, we must be encouraging friends. Paul encourages Titus in 2Cor. 8:6, “So we urged Titus, that as he had begun, so he would also complete his grace in you as well.” We love receiving complements, but we must never cease to give them. Encouragement is needed in our world, and especially in the church. We need people who will encourage younger men to participate in public acts of worship. We need to be encouraging young girls to grow into being women of God. If we want to be true friends, we will encourage those around us.

Finally, if we are to be Biblical friends, we must be concerned about the spiritual well being of others. 2Cor. 12:18, “I urged Titus, and sent our brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps?” Paul’s “urging” in this verse is meant to help Titus in his ministry: a spiritual urging. He also sends someone to Titus to help him in his spiritual walk. The rhetorical questions also show Paul’s concern for the non-physical; he wanted to make sure they were “walking in the same spirit” and “walk[ing] in the same steps”. Ephesians 5:29 makes it clear how important the body is, but the soul of man is infinitely more important! “For what profit is it to a man if he gains the whole world, and loses his own soul?” Matthew 16:26.

Let us always be wary of those we keep in close company, but may God also help us not to ever be those whom He would not want around.

Renewing Our Minds

“Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.” (Romans 12:1f, NASB)

Paul’s words here are paramount in our lives, or should be. He urges (McCord translates “begs”) us to not be conformed to this world, but transformed. His plea is that we are not shaped as the world would shape, but that we change our shape to that of something else. He writes in Romans 8:29 that we are to conform to the image of Christ.

Isn’t that the summation of the process of becoming Christ like? Isn’t that the summation of the process of our becoming a new creature? Isn’t that the summation of the process of our becoming born again, of water and Spirit?

As cited above, we are to be the image of Christ. 2 Corinthians 4:4 states clearly that Christ is the image of God. And Colossians 3:1-17 makes the circle of scripture complete in stating that we are to “lay aside the old self” and put on “the new self, who is being renewed to a true knowledge, according to the image of the One who created him…”

What does “conform” mean? To be shaped like something else. What does “transform” mean? To change one’s shape. So, we are not to be shaped like the world, or by the world, but we are to change our shape to become the image of Christ, the image of God. That’s easy to say, and easy to follow the rationale, but it is difficult to apply in our lives. It is a process that begins at repentance and is only complete in heaven. Our time on earth is the transforming period of our existence. It is a conversion process with a distinct beginning, which evolves over a lifetime.

As much as we grasp the need to not conform to the world, the world is a powerful and effective former. We are shaped by life experiences, by relationships, by events, and by attitudes. By their nature, not all of those shape us into the image of Christ. But some can. We can cultivate relationships with people that shape us in the image of Christ, and we can be shaped by the Word of God, from which nothing is hidden.

We can be encouraged, though we see our outward self decaying, our inner man is “renewed day by day”. (2 Corinthians 4:16) We can use the decay of our “outward self” as a reminder that our “old self” is decaying, and that we are being transformed into a new creature in the image of Christ. We are becoming less the “natural man” and more the “spiritual man” of 1 Corinthians 2.

Paul’s writings reflect his life experience. His shape changed. Not just on the road to Damascus, but throughout his life of service. The theme of renewal, new creature, inner man renewal, outer man decay, I believe, are all reflective of his expression, from experience, of his understanding of the changes that were taking place in him.

He sums this theme up in Titus 3. He speaks of the foolishness of sin that we all experience, and the glory of renewal that is ours in Christ Jesus.

“Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed, to malign no one, to be peaceable, gentle, showing every consideration for all men. For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another. But when the kindness of God our Savior and His love for mankind appeared, He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, so that being justified by His grace we would be made heirs according to the hope of eternal life.” (Titus 3:1-7, NASB)

Shouldn’t we spend a little time every day, putting the old self away, cultivating the new creature, and conforming to the image of Christ? Are we new creatures, regenerated by water and Spirit? Does the Spirit renew our minds day by day?

Remember Paul’s reminder in 1 Corinthians 2:16 ---- “But, we have the mind of Christ.”

Law & Grace

by Franklin Camp

Brother Franklin Camp was one of the great students of God’s Word from the previous generation. He knew the Old Testament as well as any man. It was my privilege to sit in his classes for several years while I was in high school, college, and in my early years of preaching the Word. He impressed upon his students the need for a deeper study of God’s Word. Our prayer is that this article, as well as all of the others posted here will encourage you to a deeper study.

A major problem in religion today is a misconception of law and grace. This has been a stumbling block from the time sin entered the world.

A failure to grasp the subject is fatal to the soul. Grace is the foundation of redemption. The one who errs here will miss heaven. (Eph. 2:8-10).

A cardinal fallacy is the doctrine that law excludes grace. This position creates paramount issues. If grace excludes law, it excludes obedience. Law is essential to obedience. One must have something to obey. One cannot obey nothing.

The religious world generally denies the necessity of obedience in becoming a Christian. Some equate obedience with works that do not save. But James 2:14-26 — along with other passages — cannot be harmonized with the doctrine of "faith alone."

Others know obedience is essential, yet struggle in trying to exclude law, but not obedience. If grace excludes all law, no door is open for obedience.

If law excludes grace, one of two things must follow: either there is no room for obedience, or if obedience is essential, one must explain what must be obeyed. One may say "commandments" must be obeyed, but this will not resolve the issue. A difference in "command" and "law" cannot be explained by those who reject law but want to retain commands. "Blessed are the undefiled in the way, who walk in the law of the Lord... Then shall I not be ashamed, when I have respect to all thy commandments." (Psa. 119:1, 6). Law and commandments are synonymous terms throughout the Bible.

Does grace exclude obedience to the commands of the gospel? The gospel has commands. (1 Cor. 14:37). God would not provide salvation by grace and give commands that conflict with grace.

Some say grace and commands harmonize. If grace and commands harmonize, grace and law also harmonize. The exclusion of law excludes commands. There is no way one can exclude law and include commands.

Denominational preachers try to avoid the problem by teaching obedience is not essential in becoming a Christian, but is necessary for the Christian. When pressed, they will deny that one's obedience has anything to do with salvation, but they refuse to teach their members obedience is not important. Thus, they find themselves in a strange situation—obedience is important, but not required.

Some say, "But a Christian will want to obey." Why obey something that has no relationship to going to heaven?

Let me raise some questions for those teaching that grace excludes law. Is grace no longer essential after becoming a Christian? When one is saved by grace, does he then live the Christian life by law without grace? Surely not. Does it not follow that one obeys after becoming a Christian and that obedience does not conflict with grace? When the Christian obeys, what is obeyed? If commands, it is law.

One not only becomes a Christian by faith, but the Christian lives by faith. (Gal. 2:11, 20). One cannot live the Christian life by faith alone—that is, faith minus obedience. Then why think one may become a Christian by faith minus obedience?

No one denies a Christian must be obedient. (Heb. 5:8-9). What does the Christian obey? Is it law? If not, what does he obey? If law, then law does not exclude grace. Christians are not sinlessly perfect. That kind of imperfection requires grace.

There is the second law of pardon for the Christian. I do not hesitate to refer to it as the law of pardon for a Christian. When a Christian sins, he must repent. (Acts 8:22). He must confess his sin and pray. (1 John 1:7-9; Acts 8:22).

Would one deny that a Christian must obey these commands? When one obeys them, is it submission to law? Does one's obedience cancel out grace?

When one is forgiven, it must be in one of two ways—merit or grace. Forgiveness by merit is an impossibility. Pardon is extended only through grace. When a Christian sins, repents, confesses it, and prays, he has submitted to law and receives pardon. Obedience is necessary, but it does not earn pardon.

If the second law of pardon does not conflict with grace, why would the first law of pardon—the one for the alien? Grace does not exclude law if correctly interpreted.

Singing With the Spirit and the Understanding

Have we ever awakened during a song to realize what we are singing doesn’t make sense? Have we ever sung an entire song without discerning the message or the content of the lyrics? Hopefully, our answer to the second question is no, but what of the first question.

As the discussions continue around music in our congregational assembly, a few points come to mind. First, our congregational music is an important aspect of our public worship, or collective worship. Congregational music is limited to singing. Congregational singing is for praising God and strengthening, or building up, fellow Christians. Congregational signing is to be reciprocal. We are to sing to God and to one another. We are to speak to one another, and through our speaking, we are to teach and admonish one another. We are to make melody with our hearts unto the Lord. Congregational singing must not be void of emotion, or void of truth. We must sing with the spirit and sing with the understanding. The NASB translates “with the understanding” as “with the mind”. McCord translates the same phrase as singing “in my spirit” and “in my mind”. It is not enough to sing a cappella.

There are songs we sing, and have for years, that cause me to wonder. I wonder why, with all the controversy over some songs, that these have always passed muster, so to speak. I cannot sing “years I spent in vanity and pride, caring not my Lord was crucified; knowing not it was for me He died on Calvary”. I understand poetic license, and I understand the applicability of that verse to some that might be singing, but not me.

The thought process of the lyrics of “I Know Whom I Have Believed”, is outstanding. To a simpleton like me, it simply states that I may not understand everything, but I have faith in the One who does. However, I find it interesting that we can sing “I know not why God’s wondrous grace to me He hath made known, nor why, unworthy, Christ, in love, redeemed me for His own”. I believe John 3:16 says that God’s love is “why”. And doesn’t Romans 5 clearly address our helplessness, our state of enmity, and God’s marvelous amazing grace? Or in another verse of the same song, these words are written: “I know not how the Spirit moves, convincing men of sin; revealing Jesus through the Word, creating faith within”. I have known people who believed in the figurative indwelling of the Holy Spirit, and that He works only through the Word of God, sing that verse. Huh?

Recently, we sang “Rise Up Oh Men of God”, and in that song there is a verse that states, “the church for you doth wait. Her strength unequal to her task, rise up and make her great”. Excuse me! Am I missing something, or is that just wrong?

The point is not to make us all officers of the song police. But, maybe, there is a need to pay closer attention to the words we sing, the messages that we teach, and the entrenchment of song lyrics into the foundational basis of our faith.

We must sing with the spirit, or in our spirit, and we must sing with the understanding, or in our mind. No instruments, and no mindless, spiritless singing!

Money for Nothing

The Christian Chronicle is sent to my house, even though I pay no subscription. I’m glad it does, when I read some of the articles in the paper. In the past, The Chronicle has described itself as a “newspaper not a viewspaper”. Helen Keller could see the Chronicle’s views on certain topics, and that would be fine, if admitted by the Chronicle.

In April, the readers were treated to a dialogue with Royce Money, president of Abilene Christian University, my alma mater. Shockingly, the primary topic of the dialogue was the unity initiative with the Christian Church. I think I had read some articles on this topic in prior editions, but I could be mistaken. One particular answer from President Money was highlighted in the layout of the full-page dialogue. The highlighted answer was as follows:

“I would fight vigorously if instrumental music were attempted to be introduced into my home congregation. I am firmly within the a cappella tradition. But I have a tolerance for those who make other choices, and I don’t see that it needs to constitute a complete severing of fellowship or alienation. I just don’t see the need for that.” --Royce Money, April 2006, Christian Chronicle, A Dialogue with Royce Money.

The question from the Chronicle staff: Does it matter to you if a church uses instruments in worship?

I’m certainly not one of the elite scholars of our time, nor am I a member of the church police playing “gotcha” with my brethren. But, that response statement, if printed correctly and accurately, is not what I would expect from a reasonable person, even if he is a college president! The question is a reasonable one to ask. The answer is lame. It appears as if Money, too, is trying to play on all teams.

Call me crazy, but people on both sides, who fought “vigorously” because instrumental music was introduced into their home congregation, created the division that Money and his associates are trying to heal! He attempts to reassure one group in the division that he is “firmly within the a cappella tradition”. I’m not reassured! If a cappella music is a “tradition”, then so is instrumental music. And if either, or both, are simply traditions, then Royce, as are all of us, is sinning by fighting “vigorously” over a tradition. What is his beef with those in a cappella congregations? That they don’t believe it is a tradition, or that they are fighting and divided over a tradition? According to his statement, he believes a cappella music is a tradition, but he would fight vigorously to keep the instrument out of his home congregation. He attempts to placate another group in the division, who (through their “enlightenment”) is more tolerant of those who use the instrument. He says he is one of the tolerant ones, but he would fight “vigorously” to keep the instrument out of his home congregation. Do you follow that? How tolerant do you think the instrument boys would think Royce really is? Probably about as tolerant as Royce thinks we are.

As far as I can tell, there are at least four groups associated with this division. One, those in the church of Christ who believe that a cappella singing is the only scriptural music authorized. Two, those in the church of Christ who believe instrumental music and a cappella music are preferences, and both should be tolerated by all. Third and fourth, are the same two classifications in the Christian Church. I know Money attends a congregation that has the words “church of Christ” on the building. So, he is a member of group one or group two, as defined above. He sounds like those of us in group one, who share his opposition to the introduction of the instrument in our home congregations. But, he has a little DNA from group two, because he thinks a cappella music is a tradition, and that he is tolerant of those who don’t hold his traditional views.

I’m confused. But, it sounds like he is too. And adding The Chronicle to the group, that makes three of us.