From: "Remember" The 4th Commandment
Date: Mar 17, 2008 2:39 PM
----------------- Bulletin Message -----------------
From: Michael
Date: Mar 16, 2008 6:00 PM
Here we are.. 2,000 years after Christ at the doors of His second coming and the Sabbath is the issue of controversy just as Bible prophecy predicted. Not familair with where Bible prophecy speaks about the Sabbath controversy? Click Here.
SABBATH VS. SUNDAY: THE REST OF THE STORY
'Deception': Christians
war over worship day
Centuries-old clash continues
over disputed commandment
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Posted: March 16, 2008
5:24 pm Eastern
By Joe Kovacs
© 2008 WorldNetDaily
This sign at the Mesa Avenue Church of Christ in Grand Junction, Colo., is typical of churches announcing their worship services on Sunday.
Two thousand years after Jesus walked the Earth, Christians are at war with each other concerning – as strange as it may sound – a day of the week mentioned in the Ten Commandments.
The issue boils down to: "When is God's Sabbath?" In other words, what is His holy day of rest?
Most Christians today think it's Sunday, when the majority of churches hold services.
But others confidently say it's Saturday, calling Sunday worship "the most flagrant error of mainstream Christianity," believing Sunday-keepers are victims of clever deception.
Some high-profile evangelical pastors such as California's Greg Laurie say it's simply "wrong to set Saturday apart as a special day for worship."
Today, some high-school sports teams refuse to play in state tournaments for the sole reason the events are held on Saturday – what they say is God's Sabbath.
Scottish sprinter Eric Liddell
Conversely, the 1981 film "Chariots of Fire" was based on the story of Eric Liddell, a Scottish sprinter and Christian missionary who disqualified himself from his best event at the 1924 Olympics because the race was on Sunday – the Sabbath in his view.
Christians seem irreparably split, as this issue goes back to the beginning of time itself.
In the beginning ...
There are seven days in a week, but historians have no consensus about the cycle's origin, since it has no basis in astronomy.
The Bible, though, indicates God created the Earth and its life forms in six days, and then rested on the seventh.
"And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it." (Genesis 2:2-3)
Biblically speaking, the first six days of the week had no special name. They were simply identified by ordinal numbers, such as the first, second and third day. But the seventh day was given a unique name. In Hebrew, it's "shabbat," meaning "rest." In English, the word is "Sabbath," and it's detailed in the Fourth Commandment.
"Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work ... . For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day." (Exodus 20:8-11)
In many languages, the word used for the seventh day of the week – what we call Saturday – is actually the same word used for "Sabbath." In Greek, it is sabbaton; Italian, sabato; Spanish, sábado; Russian, subbota; Polish, sobota; and Hungarian, szómbat. Even the French "samedi" is from the Latin "Sambata dies," for "day of the Sabbath."
Names of days in today's English come from ancient paganism, where they were originally associated with celestial objects and heathen gods.
Table traces the seven days of the week from their pagan Latin origin through the names of Norse gods to their current names in English
In the King James Version of the Bible, the word "Sabbath" appears 137 times. The word "Sunday" is absent, though its equivalent, the first day of the week, occurs eight times – nine if the "first day" of creation is counted.
Some examples of the use of Sabbath include:
"Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death." (Exodus 35:2)
"But pray ye that your flight be not in winter, neither on the sabbath day." (Matthew 24:20)
"Therefore the Son of man is Lord also of the sabbath." (Mark 2:28)
Most biblical scholars have little disagreement when asked what day the Bible specifically calls the Sabbath.
Prof. Richard Bauckham
"The seventh day, Saturday," says Richard Bauckham, professor of New Testament at the University of St. Andrews in Scotland. "No other day is called the Sabbath in Old or New Testaments."
In 2001, Jan Marcussen, a Seventh-Day Adventist from Thompsonville, Ill., was so sure there was no Bible verse declaring the first day to be the Sabbath, he offered up to $1 million for clear, Scriptural proof.
"I didn't get even one response claiming the $1 million from any theologian, bishop, cardinal, pope or anyone else," Marcussen, author of "National Sunday Law," told WND. "Why not? Because they can't. [Observing Sunday as the Sabbath] is the biggest hoax the world has ever seen."
But while the Bible never calls the first day of the week a Sabbath, the vast majority of Christians today gather for worship then. Many think Sabbath-keeping was either abolished or moved to Sunday once Jesus rose from the grave.
"There's not a simple answer," said Dr. Roger Felipe, a Baptist preacher from Marco Island, Fla., who is also director of programs for Trinity Evangelical Divinity School, part of Trinity International University. "From [today's] Christian point of view, the Sabbath is Sunday."
There is little, if any, argument Jesus and His fellow Jews observed the Sabbath on the seventh day of the week, as the Bible states, "as his custom was, he went into the synagogue on the sabbath day, and stood up to read." (Luke 4:16)
But it's what took place after His death and resurrection that's key.
The rising of the Son
One reason many Christians provide for gathering on Sunday is the belief Jesus rose from the dead on the first day of the week.
"It's a powerful symbol," says Felipe.
An angel informs women that Jesus is not in the tomb, but has already risen.
His sentiments echo a 1998 writing by Pope John Paul II in which the pontiff referred to the origins of Sunday-keeping.
"In the weekly reckoning of time, Sunday recalls the day of Christ's Resurrection," the pope stated.
But the idea Jesus rose from the dead on a Sunday is not universal.
The Bible is actually silent on the precise moment of resurrection. Jesus' followers came to His tomb before dawn on the first day of the week (Sunday), but they did not witness Him coming back to life. They merely found an empty tomb.
A tomb with a view
"Why seek ye the living among the dead? He is not here, but is risen," is what an angel told the women. (Luke 24:5-6)
John Pinkston, Congregation of God Seventh Day
"Christ was already gone!" exclaims John Pinkston, a retired Air Force navigator who is founder and president of the Congregation of God Seventh Day in Kennesaw, Ga. "So that shoots in the foot the belief that He was raised on Sunday."
Pinkston is typical of many Sabbath-keepers, believing Jesus was neither killed on a Friday, nor raised on Sunday. He believes Jesus was actually put to death on a Wednesday, and remained in the grave 72 hours until Saturday evening. When the women came to the tomb early Sunday, they found it empty, indicating Jesus arose prior to their arrival.
Even the late Rev. Jerry Falwell, a Sunday-keeper and chancellor of Liberty University in Lynchburg, Va., agreed with that timetable, telling WND in 2001, "I personally believe He was crucified on Wednesday evening ... and rose after 6 p.m. Saturday evening."
Most Christians today think Jesus died on a Friday and rose on Sunday. They point to Scriptures indicating a Sabbath day followed Jesus' execution. But Sabbath-keepers claim it was not the weekly Sabbath of Saturday approaching. Rather, they say it was an annual Sabbath, a "high" holy day in the Hebrew calendar known as the Feast of Unleavened Bread, which supposedly occurred on a Thursday the week Jesus was killed. The Gospel of John mentions that Sabbath was the annual type.
"The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) ... ." (John 19:31)
In other words, Sabbatarians say there was more than one day of rest that week. Their timeline has Jesus slain on Wednesday – the day before the "high day" annual Sabbath on Thursday. They believe Jesus was in the grave for a full three days and three nights, finally arising Saturday evening, the second Sabbath of the week.
The mention of "three days and three nights" is important for many, as Jesus used that phrase to prove His divine identity:
"For as Jonah was in the belly of the great fish for three days and three nights, so I, the Son of Man, will be in the heart of the earth for three days and three nights." (Matthew 12:40, New Living Translation)
There's disagreement if that phrase means a full three days and three nights – 72 hours – or merely parts of three days and three nights, leading many to stick with the Friday-evening-to-Sunday-morning timeline.
The last shall be first?
Beyond the resurrection issue, there are several Bible references to "the first day of the week," none of which are clear on the Sabbath issue.
Prof. Margaret M. Mitchell
"The New Testament evidence is not conclusive, and nowhere 'ordains' or instructs [Sunday-keeping]," said Margaret M. Mitchell, professor of New Testament and Early Christian Literature at the University of Chicago Divinity School.
Mitchell says the "evidence is, historically speaking, tantalizing but not absolutely clear."
She notes the apostle Paul, for instance, in 1 Corinthians 16:2, "calls on the Corinthians to treasure up on the first day of the week."
"He does not explicitly say there whether the envisioned context is a gathering of the assembly, or if this refers to what people do in their own homes," Mitchell said.
Another mention of the first day is in Acts 20:7, as Paul is shown breaking bread with fellow believers in ancient Troas, a peninsula in modern-day Turkey: "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them ... ."
Mitchell told WND: "This text appears to show a particular Sunday eucharistic gathering, but it does not tell us if this replaced the Sabbath observance or stood alongside it, [i.e., people observed both]."
Interestingly, while most Bible versions use the phrase "first day of the week" in Acts 20:7, a 1990 word-for-word translation of the same Scripture by Greek experts Robert K. Brown and Philip W. Comfort in the New Greek English Interlinear New Testament from Tyndale House Publishers, actually renders it as "one of the Sabbaths."
Their version reads: "And on one of the Sabbaths having been assembled us to break bread, Paul was lecturing them ... ."
If the Tyndale translation is accurate, it could heighten the Saturday-vs.-Sunday controversy, since this alleged evidence for Sunday worship may not have been a Sunday at all, but the usual Saturday Sabbath.
'The Lord's Day' – or is that 'Day of the Lord'?
And then there's something called "the Lord's Day." Though mentioned just once in the Bible, many today assume it means Sunday.
The Scripture, written by the apostle John on the Greek island of Patmos, says, "I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet." (Revelation 1:10)
Depiction of John on Patmos by Pat Marvenko Smith, (c) 1992. Used with permission. Revelation Illustrated
Some Sabbatarians like Pinkston believe the term has no connection to the first day of the week.
"It's not talking anything about Sunday," he said. "It's talking about the 'Day of the Lord' mentioned in the Old Testament. It's prophecy about when Christ comes back. The Book of Revelation reveals the events of the 'Day of the Lord.' It has nothing to do with a worship day."
Others think it is indeed a worship day, but not Sunday. They suggest "the Lord's Day" is actually a Saturday Sabbath, noting Jesus called himself "Lord of the Sabbath" (Mark 2:28) and that God referred to the Sabbath as "my holy day." (Isaiah 58:13)
Thus, according to this reasoning, if any day of the week were really "the Lord's Day," it's the seventh-day Sabbath, not Sunday.
However, Prof. Bauckham in Scotland believes there's good evidence from early Christian sources the phrase does indeed refer to Sunday.
"John probably means that his visionary experience happened during the time when other Christians were gathered for worship," he said.
"The other interpretation [equating it with the 'Day of the Lord'] doesn't really make sense because the earlier parts of the vision are not placed temporally at the end of history. That is only approached over several chapters [into Revelation]."
The Encyclopedia Britannica equates Sunday with "the Lord's Day" in Christianity, stating, "The practice of Christians gathering together for worship on Sunday dates back to apostolic times, but details of the actual development of the custom are not clear."
The New Testament, penned within the first century, never specifically mentions a Sabbath change.
"From a logical point of view," says Pinkston, "if the New Testament had intended for us to start worshipping on the first day of the week, then we'd find ample evidence for it. Yet, it's not in there."
One example Sabbatarians point to is when Paul is shown preaching to both Jews and Gentiles (non-Hebrews) on a Sabbath, and not Sunday. He's then asked to preach again on the following Sabbath.
"And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. ... And the next sabbath day came almost the whole city together to hear the word of God." (Acts 13:42-44)
The argument is, if there were some kind of worship on the first day of the week, then Paul would have just told the people – especially those with no connection to Jewish customs – to simply come back tomorrow (Sunday) to learn more, rather than wait an entire week for the next Sabbath to arrive.
Man of the Sabbath
A well-known expert on the Sabbath is Dr. Samuele Bacchiocchi, a retired theology professor at Andrews University in Michigan.
Dr. Samuele Bacchiocchi
Bacchiocchi earned his doctorate in Church History at the Pontifical Gregorian University in Rome and was awarded a gold medal by Pope Paul VI for his summa cum laude class work and dissertation, "From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance in Early Christianity."
Bacchiocchi, a Seventh-Day Adventist, believes there's no Scriptural mandate to change or eliminate Sabbath-keeping, and he singles out the Catholic Church for its role in changing the day.
"The Church of the capital of the empire, whose authority was already felt far and wide in the second century, appears to be the most likely birthplace of Sunday observance," he writes.
In the 1876 book, "The Faith of Our Fathers," James Cardinal Gibbons, the Catholic archbishop of Baltimore, agreed the shift to Sunday was not based on the Bible, but was solely the work of the Catholic Church.
"You may read the Bible from Genesis to Revelation, and you will not find a single line authorizing the sanctification of Sunday. The Scriptures enforce the religious observance of Saturday, a day which we never sanctify," Gibbons wrote.
Bacchiocchi also told WND: "Anti-Judaism caused the abandonment of the Sabbath, and pagan sun worship influenced the adoption of Sunday."
He says evidence of anti-Judaism is found in the writings of Christian leaders such as Ignatius, Barnabas and Justin in the second century. He notes these three "witnessed and participated in the process of separation from Judaism which led the majority of the Christians to abandon the Sabbath and adopt Sunday as the new day of worship."
Bacchiocchi also explains the influence of pagan sun worship provides a "plausible explanation for the Christian choice of Sunday" over the day of Saturn. Its effect wasn't just limited to Sunday. It apparently led to the placement of Jesus' birth in late December.
"The adoption of the 25th of December for the celebration of Christmas is perhaps the most explicit example of sun worship's influence on the Christian liturgical calendar," Bacchiocchi writes. "It is a known fact that the pagan feast of the Dies Natalis Solis Invicti – the birthday of the Invincible Sun, was held on that date."
Christian facts, pagan Mithras
One of the Roman names for this "Invincible Sun" god in the days of the apostles was Mithras. There are striking similarities between the ancient worship of Mithras and today's Christianity, leading some to think early Christians adopted Sunday worship from heathen customs.
The pagan sun god Mithras, also known as 'the Invincible Sun'
For instance, Mithraism's sacred day of Sunday was said to be called "the Lord's Day."
Donald Morse, a retired professor at Temple University, wrote a 1999 essay comparing the tenets of Mithraism to modern Christianity, explaining Mithras was worshipped on Sunday; was born of a virgin known as the "mother of God" on Dec. 25; was part of a holy trinity; and had a "Last Supper" with his 12 followers before his death and resurrection at Easter time near the spring equinox.
Mithraists were also taught they had immortal souls that went to a celestial heaven or an infernal hell at death.
"All of these religions intermingled in those days," Morse, who is Jewish, told WND. "There's no way to know who stole from whom."
On the change from Sabbath to Sunday, Morse suggested early Christian leaders including Paul felt "the best way to convert pagans was to not have them change too much. Just accept their [pagan] holidays, as long as they accepted Jesus as Messiah. They didn't really have to do much more than that."
There's no place like Rome
As Christianity spread through the pagan Roman Empire, it was finally given official toleration in the year 312 by Emperor Constantine, who purportedly had a vision that prompted his soldiers to fight under a "symbol of Christ," leading to a key military victory. The emperor then restored confiscated church property and even offered public funds to churches in need.
Roman Emperor Constantine purportedly sees a symbol of Christ in the sky before the battle at Milvian Bridge outside Rome in A.D. 312
Sunday observance received a historic boost when Constantine – himself a pagan who purportedly adopted Christianity at least nominally – established Sunday as the first day of the week in the Roman calendar and issued a mandatory order prohibiting work on that day, in honor of the sun god.
On March 7, 321, he decreed, "On the venerable Day of the Sun, let the magistrates and people residing in cities rest, and let all workshops be closed." Farmers were given an exception.
"The importance of the actions of Constantine cannot be overstated," says author Richard Rives in "Too Long in the Sun." "During his reign, pagan sun worship was blended with the worship of the Creator, and officially entitled 'Christianity.'"
Before the end of the 4th century, Sunday observance prevailed over Saturday.
At the Council of Laodicea in 363, the Church of Rome – today known as the Roman Catholic Church – declared: "Christians must not judaize by resting on the Sabbath, but must work on that day, rather honoring the Lord's Day [Sunday]; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ."
In 380, Emperor Theodosius made Sunday-keeping Catholic Christianity the official religion of the empire, outlawing all other faiths:
We authorize the followers of this law to assume the title Catholic Christians; but as for the others, since in our judgment they are foolish madmen, we decree that the shall be branded with the ignominious name of heretics.
While some went along with the decrees, others apparently did not. A letter from Ambrose, the bishop of Milan, possibly reveals Saturday Sabbath-keeping in his own town, while Sunday was being observed in Rome. It led to the well-known proverb, "When in Rome, do as the Romans do."
Once Sunday had the imperial power of the Roman Catholic government behind it, Saturday Sabbath-keepers became less visible, though some Sabbatarian websites have documented mentions of seventh-day observers through the centuries.
For example, the Catholic Church persecuted Sabbath-keepers in the 15th century. At the Catholic Provincial Council of Bergen, Norway, in 1435, it was said:
We are informed that some people in different districts of the kingdom, have adopted and observed Saturday-keeping.
It is severely forbidden – in holy church canon – [for] one and all to observe days excepting those which the holy pope, archbishop, or the bishops command. Saturday-keeping must under no circumstances be permitted hereafter further that the church canon commands. Therefore we counsel all the friends of God throughout all Norway who want to be obedient towards the holy church to let this evil of Saturday-keeping alone; and the rest we forbid under penalty of severe church punishment to keep Saturday holy.
The Catholic Encyclopedia even refers to Sabbath-keeping as "the superstitious observance of Saturday," noting it was forbidden by that council.
Coming to America
As Christianity headed west, the earliest settlers to America included both Sunday-keepers – such as the Puritans who landed at Plymouth Rock, Mass., in 1620 – and Sabbath-observers like the Seventh Day Baptists, whose first church was founded in Newport, R.I., in 1671.
When the Puritan Christians used the word Sabbath, they would mean Sunday – "the Lord's Day" – and passed rules enforcing its observance from sunset Saturday to sunset Sunday.
Connecticut's so-called Blue Laws of the 1650s had strict codes of conduct said to include:
No one shall run on the Sabbath day, or walk in his garden or elsewhere, except reverently to and from meeting.
- No one shall travel, cook victuals, make beds, sweep house, cut hair, or shave, on the Sabbath day.
- No one shall read Common-Prayer, keep Christmas or saints-days, make minced pies, dance, play cards, or play on any instrument of music, except the drum, trumpet, and the Jews-harp.
- Adultery shall be punished by death.
Instructions for colonists in New Haven, Conn., drafted in 1655 and published in London in 1656 became known as blue laws.
In her 1909 book, "The Sabbath in Puritan New England," historian Alice Morse Earle documented "lists of arrests and fines for walking and travelling unnecessarily on the Sabbath," regarded here from Saturday evening to Sunday evening:
A Maine man who was rebuked and fined for "unseemly walking" on the Lord's Day protested that he ran to save a man from drowning. The Court made him pay his fine, but ordered that the money should be returned to him when he could prove by witnesses that he had been on that errand of mercy and duty. As late as the year 1831, in Lebanon, Conn., a lady journeying to her father's home was arrested within sight of her father's house for unnecessary travelling on the Sabbath; and a long and fiercely contested lawsuit was the result, and damages were finally given for false imprisonment.
Spring of 1642: Puritan settlers in New England observe the Sabbath on Sunday, Courtesy the Stamford Historical Society, Stamford, Conn.
Christians observing the Sabbath on Saturday also spread throughout America, but in fewer numbers than Sunday-keepers.
The teachings of the Seventh Day Baptists are said to be instrumental in the founding of the Seventh-day Adventist Church – which claims a membership today of 15 million – and the Church of God (Seventh Day) – which boasts more than 200 congregations in the U.S. and Canada and a worldwide fellowship of more than 300,000.
Other Christians promoting Saturday rest include many offshoots of the Worldwide Church of God, such as the United Church of God, Living Church of God, Church of God International, Philadelphia Church of God and Intercontinental Church of God.
Messianic Jews, including Dallas-based Zola Levitt Ministries, are also seventh-day proponents.
Some Sabbatarians, such as Richard Ames of the Living Church of God, produce TV shows like "Tomorrow's World," asking, "Which day is the Christian Sabbath?"
On one program, Ames points to Luke 4:16 in the Bible and says, "It was Jesus' regular custom to worship on the Sabbath, and since that time, and centuries before, the Jewish community has very carefully documented their observance of the seventh-day Sabbath, Saturday. In other words, history demonstrates that time has not been lost, that the seven-day cycle has been accurately recorded to this day."
In another episode, Ames' colleague, Roderick C. Meredith, calls Sunday observance "the most flagrant error of mainstream Christianity" and "the most obvious deception of all."
"Do you realize that this deception is blinding millions of people from knowing God?" asks Meredith.
Despite such rhetoric, many Catholic and Protestant Sunday-keepers reject Sabbath-keeping on Saturday.
Greg Laurie, a WND columnist and senior pastor of Harvest Christian Fellowship in Riverside, Calif., one of the eight largest Protestant churches in America, maintains it's wrong for Christians to observe Saturday, claiming Jesus and the apostles never taught anyone to keep the Sabbath. He says it's the only one of the Ten Commandments not specifically repeated in the New Testament.
"Of all the New Testament lists of sins, 'breaking the Sabbath' is never mentioned," Laurie said. "That is because it was given to the Jews, not the non-Jews."
Back in Florida, Sunday-keeper Roger Felipe thinks God is not overly concerned with the Sabbath issue.
"Paul is very clear that we Christians don't use [one particular day] as a determining factor if someone is right with God," Felipe said.
At the same time, though, the minister supports the idea of resting one day each week to stay on track with God.
"Humanity has forsaken the importance of Sabbath rest," he said. "God desires us to be renewed spiritually. We should observe a day ... to be consecrated and to be devoted to God, to be renewed and refreshed. In terms of affecting the human quality of life, it would do us very well to observe a Sabbath rest."
Anti-Judiasm at Root of "Sunday Sabbath?"
Is Allah the God of the Bible?
Q: "Allah" is the word used to translate the word "God" in the Arabic translations of the Bible. Doesn't that mean that Moslems believe that Allah is the same God as the Christian God?
A: No one is disputing whether or not Allah is the Arabic word for God. It is. What I and many other Christians deny is that God and Allah are the same. God is our supreme being, Allah is the Moslem's, but that does not mean they are the same being.
True, we say God is above all; Arabs say Allah is above all.
True, we say God is eternal; Arabs say Allah is eternal.
There are a variety of these similarities, but similarities are not as important as differences when it comes to whether two things are the same or not. When you go to the bookstore to buy a study Bible and compare two, you do not look for how they are similar. You do not pay attention to the fact that both have covers, both include Genesis, both have ribbons, etc. You look for differences: one has bigger print, one is thumb indexed, one has a concordance in back, etc. The same is true when deciding whether or not to "buy" into the idea God and Allah are the same.
There are some very important differences between the God of the Bible and Allah:
God's only begotten Son is Jesus. Allah has no begotten son.
God made salvation available by sacrificing His Son and promises salvation by grace to those who believe. Allah sacrificed nothing, and only saves if sufficient works are done.
God has a payment for sins—Jesus Christ. Allah has no payment for sins.
God's Christ paid for the sins of mankind. Allah paid for nothing, and all men pay for their own sins.
God's salvation is through Christ's work. Allah's salvation is through people's works.
God's saving work is, "Come to Christ." The major part of Moslem salvation is to believe Mohammed was the sum and seal of the prophets.
God's book is very different from Allah's book. They contradict each other, so they cannot both be true. For example, the Bible says Christ was resurrected from the dead. The Moslems reject that as a lie.
God says his Son is the Way, the Truth and the Life. Allah says Christ is "only a messenger" (Chap. 5, "The Food" sect. 10, par. 75).
God treats men and women equally. Allah does not.
God says marriages today (Christian) are to be monogamous. Allah allows more than one wife.
There is no marriage in God's Paradise. Faithful men get many virgins in Allah's.
God says it is not necessary to have special days. Allah does: for example, Ramadan, the Moslem holy month during which Moslems fast during the day.
This list could be multiplied many times over, but there is no point. We have a saying, if it walks like a duck and quacks like a duck it is a duck. God and Allah do not walk alike or quack alike. They are not the same and anyone who tries to say they are is blind to these obvious differences. To my knowledge, most Moslems do not say that Allah and the God of the Jews and Christians are the same being, which is a major reason Moslems count Christians as "infidels." Why would they say that if they really believed we were worshipping the true God?
----------------- Bulletin Message -----------------
From: Michael
Date: Mar 9, 2008 2:14 AM
This is an awesome video. Anyone who claims to want to follow Christ and really really really know the Truth about Bible prophecy should see this video. Sadly, few actually will. This information will be perfectly delivered to those who God wants to understand these things. Because those who don't, mock it, shut their ears and close their minds. Therefore the ignorance of the proud perfectly filters the Truths of God so they only reach open ears and honest hearts. I hope you are one of these people
Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. (John 16:13)
THE COAL BASKET
The story is told of an old man who lived on a farm with his young grandson. Each morning, Grandpa was up early sitting at the kitchen table reading from his old worn-out Bible.
His grandson who wanted to be just like him tried to imitate him in any way he could.
One day the grandson asked, "Papa, I try to read the Bible just like you but I don't understand it, and what I do understand I forget as soon as I close the book. What good does reading the Bible do?"
The Grandfather quietly turned from putting coal in the stove and said, "Take this coal basket down to the river and bring back a basket of water."
The boy did as he was told, even though all the water leaked out before he could get back to the house.
The grandfather laughed and said, "You will have to move a little faster next time," and sent him back to the river with the basket to try again.
This time the boy ran faster, but again the basket was empty before he returned home. Out of breath, he told his grandfather that it was "impossible to carry water in a basket," and he went to get a bucket instead.
The old man said, "I don't want a bucket of water; I want a basket of water.
You can do this. You're just not trying hard enough," and he went out the door to watch the boy try again.
At this point, the boy knew it was impossible, but he wanted to show his grandfather that even if he ran as fast as he could, the water would leak out before he got far at all. The boy scooped the water and ran hard, but when he reached his grandfather the basket was again empty.
Out of breath, he said, "See Papa, it's useless!"
"So you think it is useless?" The old man said, "Look at the basket."
The boy looked at the basket and for the first time he realized that the basket looked different. Instead of a dirty old coal basket, it was clean.
"Son, that's what happens when you read the Bible. You might not understand or remember everything, but when you read it, it will change you from the inside out."
That is the work of God in our lives.
To change us from the inside out and to slowly transform us into the image of His son.
Take time to read a portion of God's word each day, you will never regret you did.
by Olumide Bada
PART I - The Definition of SANCTIFICATION
I'm not quite sure how many 'PARTS' I will end up presenting on the topic of SANCTIFICATION, as I've only just begun this study. I will share them with you through bulletin posts as I continue.
This series I am going to be sharing is going to take a strong stand for justification by an outside-of-me righteousness over against the religious subjectivism of the current religious scene.
(NOTE: The religious subjectivist holds that religious positions are relative and that there isn't one objective truth concerning God. This idea doesn't conform to facts, because God has acted and manifested Himself in reality thereby validating only one objective truth about Himself. Religious subjectivism is disproved once facts are brought into the equation. Jesus Christ died, was buried, was resurrected. These are objective truths that can be verified through historical evidence. The foundational belief of Christianity is an objective truth claim that can be proved by evaluating solid evidence thus nullifying religious subjectivism.)
Many a careless spectator may imagine that Paul's quarrel was with the law. It will be remembered that Paul answered his critics by saying that his doctrine of justification by faith did not do away with the law; it merely put it in its right place (Rom. 3:31). It's important to put sanctification into its proper place so you & I can give it the great emphasis that it truly deserves.
THE DEFINITION OF SANCTIFICATION
1. A completed act, as when God sanctified Jeremiah before he was born or the seventh day at creation. (Jer. 1:5; Gen. 2:2,3)
2. A process, as when the Hebrews were exhorted to follow holiness or the Corinthians to perfect holiness. (Heb. 12:14; 2Cor. 7:1)
3. A status that is possessed or enjoyed (1 Cor. 1:2).
4. An experience and way of life to practice (1 Thess. 4:3-7)
In other words -
- to regard as holy.
- to ritually separate for holy use
- a coming to an end from defilemen
- that operation of God through His Spirit, by which He specially works in man the subjective quality of holiness
Most scholars agree that the words sanctify, sanctification, holiness, holy, etc., come from hebrew and greek words which basically mean to set apart or to separate. "Its fundamental idea is separation, and so to speak, consecration and devotion to the service of Deity." — R.C. Trench, Synonyms of the New Testament (Grand Rapids: Eerdmans), p.331.
This action of separation or setting apart has two aspects:
1. It means separation from. Abraham was separated from Chaldea and from his father's home. Israel was separated from Egypt. The Christian church is called to separate from the world. ("Wherefore come out from among them, and be ye separate, saith the Lord..." 2 Cor. 6:17.) And finally, the faithful worshipers are called to separate from apostate religion. ("... Come out of her, My people. . ." Rev. 18:4.)
2. Sanctification not only means separation from sin, but a separation to a new life. Abraham was separated from Chaldea to become the friend of God. Israel was separated from Egypt and consecrated to the service of Yahweh. Believers are purged from dead works to serve the living God (Heb. 9:14). Those who are justified by faith are "delivered from the law" to "serve in newness of Spirit." Rom. 7:6.
So on one hand, sanctification means separation from sin, unholy fellowship, abomination of the heathen, from the world and its allurements, from the ways of the ungodly. And on the other hand it means separation to a life of obedience to God, to fellowship with Him, to devotion to His glory and service.
In theology, sanctification has generally come to mean 'that process of becoming or being made holy.' It's true that the New Testament doesn't use the actual word sanctification very frequently to describe this process, but the concept is nevertheless very prominent. Besides calling it sanctification, the New Testament uses other expressions which describe this important process.
Here are some of them:
1. Following after righteousness (1 Tim. 6:11).
2. Walking in newness of life (Rom. 6:4).
3. Being transformed (Rom. 12:2).
4. Perfecting holiness in the fear of God (2 Cor. 7:1).
5. Growing up into Christ (Eph. 4:15).
6. Pressing toward the mark (Phil. 3:14).
7. Being built up in the faith (Col. 2:7).
8. Partaking of the divine nature (2 Pet. 1:4).
9. Growing in grace (2 Pet. 3:18).
The following definitions of well-known scholars are representative of what is meant by sanctification:
Sanctification may be defined as that gracious and continuous operation of the Holy Spirit, by which He delivers the justified sinner from the pollution of sin, renews his whole nature in the image of God, and enables him to perform good works.(1)
Sanctification is that continuous operation of the Holy Spirit by which the holy disposition imparted in regeneration is maintained and strengthened.(2)
The process of being made or becoming holy.(3)
The internal spiritual transformation of the believer or the holiness of life which follows upon justification.(4)
The work of God's free grace whereby we are renewed in the whole man after the image of God and are enabled more and more to die unto sin and live unto righteousness.(5)
(1) - L.Berkhoff, op. cit.
(2) - A.H. Strong, Systematic Theology (London: Pickering & Inglis Ltd., 1970), p.569.
(3) - W.E. Vine, An Expository Dictionary of New Testament Words (Fleming H. Revel Co.).
(4) - F. Pieper, Christian Dogmatics (St. Louis: Concordia, 1950-1953), Vol.3, p.4.
(5) - The Westminster Catechism
PART II - The scope of SANCTIFICATION
It was the whole man that sinned, and it is the whole man that God wants sanctified.
The apostle wrote:
"And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." — 1 Thess. 5:23.
Any view of sanctification that doesn't include the whole man comes short of bible sanctification. Although it might present a phase of sanctification which is true, it is still liable to heresy.
For instance, sanctification is very much a thing of the heart (1 Pet. 3:4; Ps. 51:6). But some have taken the heart to mean only the affections. When sanctification is focused exclusively on the affections of the heart, it comes to be regarded as a change of religious feelings or a sort of spiritual rapture. People are consequently encouraged to measure their progress in holiness by the intensity of their religious feelings. When they are stimulated by certain spiritual exercises, they regard themselves as full of the Holy Spirit. When there is no spiritual ecstasy, they feel destitute of the Spirit. This type of sanctification craves a steady diet of group revivals and "emotional devotionals."
Some have confined sanctification to a thing of the understanding. In their view sanctification resolves itself into illumination. There is a lot of truth in this theory. The Bible teaches that knowledge leads to eternal life (John 17:3). Conversion is effected by a revelation of Christ, and transformation into His image comes about by beholding the glory of God in the face of Jesus Christ (John 3:14; 2 Cor. 3:18). Paul prayed that the eyes of the understanding of the redeemed community might be enlightened (Eph. 1:18). The sinful state is called blindness and darkness, while the Spirit brings sight and the vision of light. Spiritual apprehension of truth awakens faith, love and delight. All this is very true and important. But it is still a one-sided theory of sanctification.
The Bible knows of no distinction between heart and mind. Sometimes both terms are used together for emphasis, and at other times they are used interchangeably. The heart, or mind, includes the cognitive faculties (the powers of understanding, reason, imagination, perception, observation, memory and judgment) as well as the will, the affections (feelings, emotions) and the conscience. Since the image of God is to be restored in the human soul, the Bible is concerned with the sanctification of the whole mind. Growth in grace should embrace the harmonious development of all man's faculties to the glory of God.
Also, Bible sanctification is not exclusively a thing of the mind. The body is very much a part of it. The Bible teaches that God created it and Christ died to redeem it (Rom. 8:23).
Whereas the Greeks taught that the body was a prison which temporarily incarcerated the human soul, Paul taught his Grecian converts that their bodies were a temple of the Holy Spirit (1 Cor. 6:19). But the Corinthian church did not easily shake off their Grecian outlook. They were all too prone to interpret the Christian message in terms of Grecian philosophy. They thought that sanctification was a thing of the spirit only; therefore, what they did with the body was a matter of indifference. Some of the most corrupting heresies came into the church in this way. There were those who advocated that the spiritual elite whose spirits were wholly sanctified could commit the grossest deeds of the flesh without sinning. "Every sin that a man doeth is without the body," they argued. Not so! answered the apostle. ". . . he that committeth fornication sinneth against his own body. What? know ye not that your body is the temple of the Holy Ghost . . ." 1 Cor. 6:18, 19. So it was to these Grecian Corinthians that the apostle wrote so pointedly about the place of the human body in sanctification. He spoke of moral purity, marriage, eating and drinking to the glory of God, temperance and bodily discipline and, finally, the bodily resurrection at the coming of Christ and a judgment of all deeds done in the body.
While no evangelical Christian today would espouse the heresy that immoral acts are no hindrance to holiness, still the Grecian view of the human body is hard to shake off. Many of us still treat the body with shameful indifference. We make little effort to preserve our powers in the best possible condition. We invite great bodily debility by the indulgence of appetite and hurtful habits, and think that God is not concerned with how we regard the laws of life. By intemperance our powers of body and mind are greatly impaired, yet we think this has little or nothing to do with progress in the divine life. But so-called 'harmless' indulgences of the flesh can enslave us and prove to be the greatest hindrance to soul sanctification. We need to distinguish between this wrong "Grecian sanctification" and the New Testament sanctification of the whole man.
PART III - The Application of SANCTIFICATION
One of the most striking things about New Testament sanctification is that it is refreshingly undithered and transparently practical. It is also uncomplicated and unsentimental.
The same thing cannot be said about many of the books that fill Christian bookstores. You could carry out a cart load of literature with the following sort of emphasis on Christian existence:
1. Sentimental devotionals about how to achieve a satisfying relationship with Jesus.
2. Mystic spiritual romance plentifully supplied with bridal images, etc.
3. Books which promise to give you the "keys," "secrets" and "steps" to the higher spiritual life which will make you an upper-class Christian. These books often suggest that while the majority of the Lord's people only know Christ as Saviour or Justifier, they have the special knowledge that will usher you into the circle of the more spiritually elite.
4. Books which promise amazing feats of spiritual growth by following certain psychological techniques (with a few Bible texts thrown in). Diagrams and charts are often used to simplify the amazing labyrinth of directions.
5. Books which offer the reality of an experience with the Spirit that can be seen, heard or felt, thereby largely bypassing the need of objective information.
The New Testament knows nothing about the sentimental, spiritual romance. The gospels are historical narrative. The straightforward record of God breaking into human history needs no embellishing. The most awesome and poignant events are stated in very restrained terms. Then the Holy Spirit speaks through the New Testament Epistles to explain the significance of the Christ event to the elect community. By baptism into Christ (or faith union with Him), believers have participated in all that Christ has done and suffered. Christ's sinless life, death and ascension have actually become theirs. Christ died and was buried. They too. He ascended into heaven to sit at God's right hand. They too. God sees them only in Christ and reckons them dead, risen and free (Rom. 6:1-7; 7:4-6; Co. 3:1-3; Eph. 2:1-6).
Now in view of what has happened and what has been given to them, the New Testament appeals to believers to reckon what God reckons. They must now count themselves dead to the world, the flesh and the devil, and live as those who are alive from the dead, "that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again." 2 Cor. 5:15.
The type of life which Christians are called to live is fusslessly stated in the most straightforward manner. There are no "secrets" or "mystery keys" here. The secret, or mystery, of the New Testament is the gospel, which is now made manifest to the saints (Eph. 3:4-9; col. 1:26). The way of holiness is so plain that the man or woman on this journey, need not be in error.
As touching unselfishness, God's people are to bear one another's burdens and to not please themselves, but to help one another (Gal. 6:2; Rom. 15:1-3). Their motto must not be, what is lawful for me but, what will edify my brother and advance his spiritual welfare? (1 Cor. 8:9-13; 9:19; 10:23-29).
As touching humility, they are not to think more highly of themselves than they ought to think, but with all lowliness of mind count others better than themselves (Rom. 12:3; Phil. 2:3). They must not be snobs, but show as much deference to the poor and lowly as to the rich and influential (Rom. 12:16; James 2:1-4).
As touching peace, they are to live peaceably with all men as far as possible, give no occasion for offence, and be at peace among themselves (Rom. 12:18; 2Cor. 6:3; Heb. 12:14)
As touching love, they are to bless their enemies, make prayers and supplications for all men, and be tenderhearted, forgiving one another as Christ forgave them (Matt. 5:44; 1 Tim. 2:1; Eph. 4:32).
As touching purity, they must let the peace of Christ stand guard over their thoughts, meditate on elevated themes, let no corrupt words or foolish talk proceed from their mouths, and hate even to touch the garment defiled with sensuality (Phil. 4:7, 8; Eph. 4:29; Jude 23).
As touching joy and contentment, they are to continually give thanks for all things, joy in God through our Lord Jesus Christ, rejoice in hope of Christ's coming, and be content in whatever state Providence orders them (Rom. 8:28; Phil. 4:4-6, 11).
As touching their behavior, they should live blamelessly before the world so that their good will not be evil spoken of. They are to be epistles of Christ, known and read of all men (Rom. 12:17; 14:16; 2 Cor. 3:2).
As touching their words, they should speak evil of no man nor bring a railing accusation against any. They should at all times be ready to believe the best of every person. They should be swift to hear, slow to speak (Titus 3:2; Jude 9; 1 Cor. 13:7; James 1:19).
As touching temperance and self-control, they should not obey the dictates of the flesh. They should have every appetite and passion under the control of sanctified reason and be temperate in all things lawful (1 Cor. 9:25-27; Rom. 6:12). (There is no such thing as being temperate in things which are harmful. Temperance only applies to lawful things.)
As touching good works, they are to be zealous in their practice, doing good unto all men, especially to those of the household of faith (Gal. 6:9, 10; Titus 2:14).
The New Testament also contains practical instruction given to parents, children, masters, servants, preachers, listeners, rich, poor, husbands, wives, rulers and subjects. The path of the saints may be straight and narrow, but it is plainly marked so that no one need guess at anything vital regarding the way of holiness.
A man may go great lengths, and yet never reach true holiness. It is not knowledge Balaam had that: nor great profession—Judas Iscariot had that: nor doing many things—Herod had that: nor zeal for certain matters in religion — Jehu had that: nor morality and outward respectability of conduct — the young ruler had that: nor taking pleasure in hearing preachers — the Jews in Ezekiel's time had that: nor keeping company with godly people — Joab and Gehazi and Demas had that. Yet none of these was holy These things alone are not holiness. A man may have any one of them, and yet never see the Lord.
What then is true practical holiness? It is a hard question to answer. I do not mean that there is any want of Scriptural matter on the subject. But I fear, as I might give a defective view of holiness, and not say all that ought to be said; or else I should say things about it that ought not to be said, and so do harm. Let me, however, try to draw a picture of holiness, that we may see it clearly before the eyes of our minds. Only let it never be forgotten, when I have said all, that my account is a poor, imperfect outline at the best.
We are called to be Holy. (1 Peter 1:15,16; 2 Peter 3:2,11)
Holiness is the habit of being of one mind with God, according as we find His mind described in Scripture. It is the habit of agreeing with God's judgment—hating what He hates — loving what He loves — and measuring everything in this world by the standard of His Word. He/she who most entirely agrees with God, he/she is the most holy man.
A holy person -
- will endeavour to shun every known sin, and to keep every known commandment. He will have a decided 'bent' of mind toward God, a hearty desire to do His will—a greater fear of displeasing Him than of displeasing the world, and a love to all His ways. He (or she) will feel what Paul felt when he said, "I delight in the law of God after the inward man" (Rom. 7:22) and what David felt when he said, "I esteem all Thy precepts concerning all things to be right, and I hate every false way." (Psalm 119:128)
- will strive to be like our Lord Jesus Christ. They will not only live the life of faith in Him, and draw from Him all his daily peace and strength, but will also labour to have the mind that was in Him, and to be "conformed to His image." (Romans 9:29) It will be their aim to bear with and forgive others, even as Christ forgave us — to be unselfish, even as Christ pleased not Himself — to walk in love, even as Christ loved us — to be lowly minded and humble, even as Christ made Himself of no reputation and humbled Himself. They will remember that Christ was a faithful witness for the truth — that He came not to do His own will — that it was His meat and drink to do His Father's will — that He would continually deny Himself in order to minister to others — that He was meek and patient under undeserved insults — that He thought more of godly poor men than of kings — that He was full of love and compassion to sinners — that He was bold and uncompromising in denouncing sin — that He sought not the praise of men, when He might have had it — that He went about doing good — that He was separate from worldly people — that He continued instant in prayer — that He would not let even His nearest relations stand in His way when God's work was to be done. These things a holy person will try to remember. By keeping them in mind, a person will endeavour to shape their course in life. They will lay to heart the saying of John, "He that saith he abideth in Christ ought himself also so to walk, even as He walked" (1 John 2:6) and the saying of Peter, that "Christ suffered for us, leaving us an example that ye should follow His steps." (1 Peter 2:21.) Happy is the preson who has learned to make Christ his "all," both for salvation and example! Much time would be saved, and much sin prevented, if one would oftener ask themselves the question, "What would Christ have said and done, if He were in my place?"
- will follow after meekness, longsuffering, gentleness, patience, kind tempers, government of his tongue. They will bear much, forbear much, overlook much, and be slow to talk of standing on their own rights. We see a bright example of this in the behaviour of David when Shimei cursed him—and of Moses when Aaron and Miriam spake against him. (2 Sam. 16:10; Num. 12:3)
- will follow after temperance and self denial. He or she will labour to mortify the desires of his body—to crucify his flesh with his affections and lusts—to curb his passions—to restrain his carnal inclinations, lest at any time they break loose. They will ever have in mind what the Lord Jesus spoke to the Apostles, "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life" (Luke 21:34) and that of the Apostle Paul, "I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should be a castaway." (1 Cor. 9:27)
- will follow after charity and brotherly kindness. They will endeavour to observe the golden rule of doing as they would have others do to them, and speaking as they would have others speak to them. They will be full of affection towards their brethren—towards their bodies, their property, their characters, their feelings, their souls. "He that loveth another," says Paul, "hath fulfilled the law." (Rom. 13:8) They will abhor all lying, slandering, backbiting, cheating, dishonesty, and unfair dealing, even in the least things. They will strive to adorn their "religion" by all their outward demeanour, and to make it lovely and beautiful in the eyes of all around them. Alas, what condemning words are the 13th chapter of 1 Corinthians, and the Sermon on the Mount, when laid alongside the conduct of many professing Christians!
- will follow after a spirit of mercy and benevolence towards others. He or she will not stand all the day idle. They will not be content with doing no harm — they will try to do good; striving to be useful in their day and generation, and to lessen the spiritual wants and misery around them, as far as they can. Such was Dorcas, "full of good works and almsdeeds, which she did," — not merely purposed and talked about, but did. (Acts 9:36) And such was Paul: "I will very gladly spend and be spent for you," he says, "though the more abundantly I love you the less I be loved." (2 Cor. 12:15)
- will follow after purity of heart. They will dread all filthiness and uncleanness of spirit, and seek to avoid all things that might draw them into it. They knows their own heart is like tinder, and will diligently try to keep clear of the sparks of temptation. Who shall dare to talk of strength when David can fall? There is many a hint to be gleaned from the ceremonial law. Under it a man who only touched a bone, or a dead body, or a grave, or a diseased person, became at once unclean in the sight of God. And these things were emblems and figures. Few Christians could ever be too watchful and too particular about this point.
- will follow after the fear of God. I do not mean the fear of a slave, who only works because he is afraid of punishment, and would be idle if he did not dread discovery. I mean rather the fear of a child, who wishes to live and move as if he was always before his father's face, because he loves him. What a noble example Nehemiah gives us of this! When he became governor at Jerusalem he might have been chargeable to the Jews and required of them money for his support. The former governors had done so. There was none to blame him if he did. But he says, "So did not I, because of the fear of God." (Nehemiah, verse 15)
- will follow after humility. They will desire, in lowliness of mind, to esteem all others better than themself. They will see more evil in their own heart than in any other in the world. They will understand something of Abraham's feeling, when he says, "I am dust and ashes;" — and Jacob's, when he says, "I am less than the least of all Thy mercies;" — and Job's, when he says, "I am vile;" — and Paul's, when he says, "I am chief of sinners." Holy Bradford, that faithful martyr of Christ, would sometimes finish his letters with these words, "A most miserable sinner, John Bradford." Mr. Grimshaw's last words, when he lay on his death-bed, were these, "Here goes an unprofitable servant."
- will follow after faithfulness in all the duties and relations in life. Those words of Paul should never be forgotten, "Whatever ye do, do it heartily, as unto the Lord,"—"Not slothful in business, fervent in spirit, serving the Lord." (Col. 3:23; Rom. 12:11) Like Daniel, they should seek to give no "occasion" against themselves, except "concerning the law of their God." (Dan. 6:5) They should strive to be good husbands and good wives, good parents and good children, good masters and good servants, good neighbours, good friends, good subjects, good in private and good in public, good in the place of business and good by their firesides. Holiness is worth little indeed, if it doesn't bear this kind of fruit. The Lord Jesus puts a searching question to His people, when He says, "What do ye more than others?" (Matt. 5:47.)
Last, but not least, a holy person will follow after spiritual mindedness. He or she will endeavour to set their affections entirely on things above, and to hold things on earth with a very loose hand. They will not neglect the business of the life that now is; but the first place in their mind and thoughts will be given to the life to come. They will aim to live like one whose treasure is in heaven, and to pass through this world like a stranger and pilgrim travelling to their home. To commune with God in prayer, in the Bible, and in the assembly of His people—these things will be the holy person's chief enjoyments. They will value every thing, and place, and company, just in proportion as it draws them nearer to God. They will enter into something of David's feeling, when he says, "My soul followeth hard after Thee." "Thou art my portion." (Psalm 63:8; and 119:57)
So this is an outline of holiness. I think we should all strive for these character traits. I hope no one will misunderstand me. I am not without fear that my meaning will be mistaken, and the description I have given of holiness will discourage some tender conscience. I would not willingly make one righteous heart sad, or throw a stumbling-block in any believer's way.
I would not say for a moment, that holiness shuts out the presence of indwelling sin. It's the greatest misery of a holy person, that he carries about with him a "body of death;"—that often when he would do good "evil is present with him"; that the old man is clogging all his movements, and, as it were, trying to draw him back at every step he takes. (Rom. 7:21) But it is the excellence of a holy seeker that they are not at peace with indwelling sin, as others are. They hate it, mourn over it, and long to be free from its company. The work of sanctification within ones self is like the wall of Jerusalem—the building goes forward "even in troublous times." (Dan. 9:25)
I also believe that holiness does not come to ripeness and perfection all at once, or that these graces I have touched on must be found in full bloom and vigour before you can call a person holy. Sanctification is always a progressive work. Some people's graces are in the blade, some in the ear, and some are like full corn in the ear. All must have a beginning. We must never despise "the day of small things." And sanctification in the very best is an imperfect work. The history of the brightest saints that ever lived will contain many a "but," and "howbeit," and "notwithstanding," before you reach the end. The gold will never be without some dross — the light will never shine without some clouds, until we reach the heavenly Jerusalem. The sun himself has spots upon his face. The holiest person has many a blemish and defect when weighed in the balance of the sanctuary. Their life is a continual warfare with sin, the world, and the devil; and sometimes you will see them not overcoming, but overcome. The flesh is ever lusting against the spirit, and the spirit against the flesh, and "in many things they offend all." (Gal. 5:17; James 3:2)
I am sure that to have such a character as I have attempted to show, is the heart's desire and prayer of all true Christians. They press towards it, if they do not reach it. They may not attain to it, but they always aim at it. It is what they strive and labour to be, if it's not what they are.
And this I do boldly and confidently say, that true holiness is a great reality. It is something in a person that can be seen, and known, and marked, and felt by those around him. It is light: if it exists, it will show itself. It is salt: if it exists, its savour will be perceived. It is a precious ointment: if it exists, its presence cannot be hid.
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From: "Remember" The 4th Commandment
Date: Mar 15, 2008 12:28 PM
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From: Michael
Date: Mar 15, 2008 10:23 PM
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