Historical Posts
Thessalonica: the Confused Church
Ancient Churches
Jerusalem - Corinth - Antioch - Philippi - Thessalonica - Ephesus - Rome - Laodicea - Galatia
Thessalonica: the Confused Church
When the apostle Paul left the city of Philippi on his second missionary journey, he travelled next to Thessalonica (Acts 17:1). There, he preached to his fellow Jews in the local synagogue, where he had much success in evangelism (Acts 17:2-4). But the Jews that would not obey the gospel caused an uproar in the city and Paul and Silas were forced to leave and go to Berea, a short distance away (Acts 17:5-10). Paul did not get to spend as much with the newly formed church in Thessalonica, as he would have liked. From Berea, he went to Athens and from Athens he went to Corinth. From there, he wrote his first epistle to the church in Thessalonica, which may have been his very first inspired letter to anyone. Soon after that, he wrote a second epistle, while he was still in Corinth.
In his first epistle, Paul dealt with some issues that had arisen among the brethren, because of their incomplete training. First of all, the brethren there did not have a proper view of the second coming of Christ, so Paul explained it to them in more detail. Second, persecution had broken out and Paul needed to encourage the brethren to be strong in their faith. Third, they were in danger of backsliding into their old heathen ways and Paul wanted to stop them from going in the wrong direction. In his second epistle, it is evident that the brethren in Thessalonica were confused about what Paul had told them about the second coming of Christ and needed to be reminded that, while they needed to be ready for Jesus to come at any time, they also needed to take care of their families and live their daily lives in faithfulness to the Lord Jesus Christ.
“For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: So that ye were examples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.” – 1 Thessalonians 1:5-8
Content by Russell Kline
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Philippi: the Beloved Church
Ancient Churches
Jerusalem - Corinth - Antioch - Philippi - Thessalonica - Ephesus - Rome - Laodicea - Galatia
Philippi: the Beloved Church
In the sixteenth chapter of the book of Acts, the apostle Paul witnessed a vision of a man from Macedonia, who beckoned him to “Come over into Macedonia and help us” (Acts 16:9). At the time, Paul and his party were still in Asia, but “immediately we endeavored to go into Macedonia” (Acts 16:10). Crossing the Aegean Sea, they landed at Neapolis and then headed up the Gangites River to Philippi, a city of importance to both the Greeks and the Romans.
Philippi was founded by Philip of Macedon, father of Alexander the Great. The Romans made it the capital of the province of Macedonia and gave land in and around it to veterans of the legion. This was done in many provincial capitals to ensure that the cities would remain loyal to the empire, Roman law would be upheld, and taxes would be paid.
The Lord’s church in Philippi was the result of evangelistic efforts conducted by Paul and his travelling companions, on his second missionary journey (Acts 16). The earliest converts in the city included a woman named Lydia, a dealer in purple garments, who was originally from the Asian city of Thyatira (Acts 16:14,15), and the local jailer, whose name we do not know (Acts 16:23-34). Paul developed a very close relationship with the church in Philippi. Eventually, he wrote an epistle to the brethren there, in which he had nothing critical to say about them. He expressed his great love for them (Philippians 1:3), encouraged them to continue in faithfulness (Philippians 2:12), invited them to join him in opposing false religion (Philippians 3:17-19) and thanked them for having supported him, in his mission work (Philippians 4:14-18). It is abundantly clear that Paul’s relationship with the church in Philippi was one that he cherished and strove to preserve.
To his brethren in Philippi, Paul wrote about the joy of living a faithful Christian life (Philippians 4:4). He taught them not to worry about anything, but to put all things in God’s hands, and trust in His power to make a difference (Philippians 4:6). He told them how to tap into “the peace of God, which passeth all understanding” (Philippians 4:7). He exalted Jesus Christ, as the source of his strength (Philippians 4:13). Paul was imprisoned, in Rome, when he wrote to the church in Philippi (Philippians 1:12-14). He sent to them greetings from their brethren in Rome “chiefly they that are of Caesar’s household” (Philippians 4:22). The gospel of Christ had gotten even into the house of the emperor!
“I thank my God upon every remembrance of you.” – Philippians 1:3
Content by Russell Kline
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Antioch: the Mission-Minded Church
Ancient Churches
Jerusalem - Corinth - Antioch - Philippi - Thessalonica - Ephesus - Rome - Laodicea - Galatia
Antioch: the Mission-Minded Church
In the seventh chapter of the book of Acts, we read of the beginning of violent persecution against Christians in the church at Jerusalem. A gospel preacher named Stephen was the first to be martyred for the faith, and there would be many more to follow. In Acts 7:58, we read of a young man named Saul, who held the coats of the men who stoned Stephen to death. In Acts 8:1 and 3, we find that Saul went on to become a zealous persecutor of the Lord’s people and that the resulting persecution caused Christians to become dispersed throughout the region.
These events are believed to have resulted in the establishment of several congregations of the Lord’s church in Judaea, Samaria, Galilee and Syria. In ninth chapter of the book of Acts, We read of a congregation that already existed in the Syrian city of Damascus, where Saul was baptized and began to preach the gospel. At about that same time, the Lord’s church in the Syrian city of Antioch was established (Acts 11:19-21). The apostles sent Barnabas to work with the church in Antioch, and it became a home congregation for him (Acts 11:22-24). Then, Barnabas sought after Saul, that he might join him in the work at Antioch (Acts 11:25-26). Saul began to use the name Paul in Antioch, and he and Barnabas did an outstanding work in that place.
It was suggested, in time, that Paul and Barnabas ought to launch out from Antioch and go on a missionary journey to preach the gospel and establish church in places where Christianity had not yet gone before (Acts 13:1-3). All three of Paul’s epic missionary journeys would begin and end in the city of Antioch. The church in Antioch would become a kind of home congregation for Paul, but he would spend much more time away from it than he would working with it. It would be the church in Antioch that would call together the council of apostles and elders in Jerusalem to discuss the “problem” of the Gentile converts to Christianity. It was a mission-minded church, to be sure.
“Then departed Barnabas to <a target=”_blank” href=”http://www.biblemap.org/#Tarsus”>Tarsus</a>, for to seek Saul: and when he found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.” – Acts 11:25-26
Content by Russell Kline
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Corinth: the Troubled Church
Ancient Churches
Jerusalem - Corinth - Antioch - Philippi - Thessalonica - Ephesus - Rome - Laodicea - Galatia
Corinth: The Troubled Church
Paul, in the middle of his second missionary journey, was forced to leave Thessalonica for his own safety, when the Jews there became homicidal toward him (Acts 17:10). They pursued him to Berea, so he was then sent away to Athens, where he would be beyond their reach (Acts 17:14-15). But the evangelistic prospects were not very good in Athens, so Paul decided to move on to the city of Corinth, where he had a great deal of success in establishing a church and evangelizing the population (Acts 18:1ff.). Paul remained in Corinth for a year and a half, longer than he had stayed with any other church in his journeys, so far (Acts 18:11).
However, when Paul left Corinth, there began to be trouble in the church there. Apollos was the next evangelist to work with the church in that city (Acts 18:27), and he built upon the foundation that Paul had laid (1 Corinthians 3:6). But, the church became troubled with division, problems with church discipline, the Lord’s supper, spiritual gifts and giving, just to name a few. Paul wrote two epistles to the church in Corinth, which are preserved for us in the Bible. In them, he tried to help the brethren deal with their problems and to better their spiritual condition.
What is most impressive about the church in Corinth is that Paul never gave up on the brethren there. Even though they were overwhelmed by their spiritual problems, Paul never seemed to lose faith in the prospect that they could come back and be strong again (Galatians 6:1). Even when spiritual problems overwhelm us, there is still hope.
“For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.” – 1 Corinthians 1:11
Content by Russell Kline
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Jerusalem: the First Church
Ancient Churches
Jerusalem - Corinth - Antioch - Philippi - Thessalonica - Ephesus - Rome - Laodicea - Galatia
Jerusalem: the First Church
“And when the day of Pentecost was fully come…” (Acts 2:1). This was the fiftieth day after the day after the Sabbath of the Passover, which is better known as Pentecost (Leviticus 23:15-16). It was one of the three major feasts on the Jewish calendar, at which all male Jews were supposed to be present, in Jerusalem. The Pentecost mentioned in Acts 2 is the day upon which the “church of Christ” (Romans 16:16) was opened for business. It was the one and only church that Jesus promised to “build” (Matthew 16:18) and it is still the only institution in which a soul may find salvation (Acts 2:47). The very first congregation of the Lord’s church was established on that day, in the city of Jerusalem.
The church in Jerusalem began with only the apostles and at least 120 other disciples in its membership (Acts 1:15), but it experienced phenomenal growth. On that Pentecost day, about 3,000 people were “added” to that number (Acts 2:41). These were shortly followed by “multitudes” of men and women (Acts 5:14). That number was later “multiplied” and a great company of the priests became members (Acts 6:1,7). This spectacular growth was the product of a diligent evangelistic effort, which was led by the apostles, who preached and taught on a “daily” basis (Acts 5:42). Many, if not most, of the members of the church in Jerusalem were from out of town, and were converted while they were on a pilgrimage to the city for the feast day. They remained in Jerusalem and received a spiritual education directly from the apostles, until persecution forced them to leave.
After the Jewish authorities stoned to death a Christian named Stephen (Acts 7), they proceeded to persecute Christians throughout the city (Acts 8:3). But, those who fled the persecution spread Christianity throughout Judea and Galilee and other parts of the Roman Empire (Acts 8:4). Instead of crushing Christianity, the Jewish persecution served only to spread it further. There remained a church in the city of Jerusalem, until the city was destroyed, in A.D. 70. The twelve apostles remained a part of it, as did James, the brother of Jesus (Acts 15). The church in Jerusalem received aid from churches in other parts of the world, as its members suffered hardship. In A.D. 70, the Jews rebelled against the Romans and the city of Jerusalem was destroyed. According to uninspired accounts, the Christians in the city escaped and took the gospel with them to other places.
“…that repentance and remission of sins should be preached in his name …beginning at Jerusalem.” – Luke 24:47
Content by Russell Kline
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Age Does Not Matter
Harvey Lehman, in his book Age And Achievement, insists that a man reaches his peak of achievement at about 35. According to Mr. Lehman, the peak age for:
– painters is about 34
– playwrights is about 35
– philosophers is about 37
– inventors is about 32
There may be some truth to his observations. Sinclair Lewis wrote “Main Street” at 35; George Gershwin composed “Porgy and Bess” at 37; and Thomas Edison invented the electric light at 32.
However, before you accept Lehman’s conclusions as fact, remember:
- Picasso was painting at 83, Titian at 90, and Grandma Moses at 101.
- Cervantes wrote “Don Quixote” in his 60’s, and Goethe finished “Faust” when he was 80.
And, from the Biblical perspective:
- Noah was 600 when he entered the Ark
- Abraham was 100 when Isaac was born
- Moses was 80 when he led the Israelites out of Egypt.
It’s also important to note that Jane Austen wrote “Pride and Prejudice” at 21; William Cullen Bryant wrote “Thanatopsis” at 18; and Mendelssohn composed “Overture to a Midsummer Night’s Dream” at 17.
The truth is that people of all ages have made important contributions to society. Age is no barrier.
Sometimes we use our age as an excuse for not doing what the Lord demands of us. We cannot get away with it. When Jeremiah was called to the prophetic office he responded, “Ah, Lord God! Behold, I cannot speak: for I am a child” (Jeremiah 1:6). But age wasn’t the issue. God had a job for Jeremiah! He has a job for us, too!
Whether young, middle-aged, or elderly, there is a place for us in the Kingdom.
Let’s find our place and get busy serving the Lord!
— Roger
Content by Roger Rush
Visit Roger at the 6th and Washington Street Church of Christ in Marietta OH.
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God, the Holy Spirit – The “Third Person” of the Godhead
God, the Holy Spirit – The “Third Person” of the Godhead
As the “third” member of the Godhead, the Holy Spirit is no less important, nor is He of lesser stature than the Father and the Son. Within the context of the Godhead, the Holy Spirit seems to play the role of Designer to the Father’s Architect and the Son’s Builder. In the creation, for example, the Holy Spirit was present, but His role is not as clearly defined as those of the Father and the Son (Genesis 1:2). As Job’s friend, Bildad, put it, “By his spirit he hath garnished the heavens” (Job 26:13). Perhaps the Father commanded the raw materials of the universe into existence, the Son built the universe out of those raw materials and the Holy Spirit arranged the universe into the forms that we know today.
Much is said about the Holy Spirit “dwelling” in the hearts of Christians, and much of what is said does not jibe with the Biblical model. It is certain that the Bible says that the Holy Spirit dwells in Christians (1 Corinthians 3:16), but did you know that the Bible also says that the Father and the Son do the same thing (1 John 4:12; John 6:56)? Did you know that the Bible also says that each member of the Godhead dwells in the other (John 14:10; Colossians 2:9), and we dwell in them (John 6:56)? I have never heard anyone try to argue that Christians literally and bodily dwell in the Lord, yet I am constantly hearing people make claims like that about the indwelling of the Holy Spirit in Christians. Did you know that the Bible says that the Word of God dwells in Christians (Colossians 3:16)? Of course, it does not do so literally, but in a figurative sense. The more of God’s Word that I know, the more of God’s Word dwells inside me (Psalm 119:11). I am persuaded that it works the same way with the indwelling of the Father, the Son and the Holy Spirit. The more of God’s Word that I know, the more of God dwells inside me.
Let us not suffer confusion to reign in our understanding of the Holy Spirit of God! The Word of God can tell us all that we need to know about Him, if we will just open our Bibles and our minds.
“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” – 1 John 5:7
Content by Russell Kline
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God, the Holy Spirit – The Source of Inspiration
The Bible is not merely the product of ancient near eastern wisdom (2 Peter 1:20). The Scriptures came directly from the mind of God (2 Timothy 3:16-17). The wisdom of God was transmitted to Earth via the Holy Spirit, who inspired the men who wrote the Bible (2 Peter 1:21).
The Spirit of God did not dictate to the writers of the Bible, nor did He put suggestions into their heads and then remove His influence. The writers of the Bible wrote precisely what the Holy Spirit wanted them to write, and they did so in a style that was uniquely their own. Evidence of this concept is seen in First Corinthians 1:14-17, wherein Paul’s inability to remember who he baptized in Corinth is used to make the point that it does not matter who baptizes you, only that you are baptized. The Spirit could easily have supplied Paul with the names of every person he baptized while he was in the city of Corinth, but that would not have helped in making the salient point. The Holy Spirit wanted Paul to write about his inability to remember, so that the brethren in the church in Corinth would understand what He wanted them to understand.
The Word of God is also the instrument that the Holy Spirit uses to convert lost souls. “…the sword of the Spirit, which is the word of God” (Ephesians 6:17). It is through the Bible that the Spirit of God has His greatest impact upon the world. It is a precision instrument, which can prick the hearts of men and change their lives forever (Hebrews 4:12). Study your Bible and let the Holy Spirit change your life!
“For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” – 2 Peter 1:21
Content by Russell Kline
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God, the Holy Spirit – The Spirit of God
The Holy Spirit seems to be the only member of the Godhead that has no proper name. Unlike Jehovah and Jesus, the Holy Spirit is known by a more informal designation. But, just like the other two members of the Godhead, the Holy Spirit’s name is also a descriptive term. For the most part, He is called, the Holy Spirit, or the Spirit, or the Spirit of God, or some other variation of these terms (Acts 2:38; Ephesians 4:4,30). In the King James Version of the Bible, the word, Ghost is frequently substituted for Spirit. This is because of the close association between the two words, which was especially strong when the KJV was translated. We must not, however, make the mistake of thinking that the Holy Spirit behaves anything like a ghost, as people typically think of ghosts today.
The Greek and Hebrew words, which are translated “spirit,” in the Bible, literally mean, “a breath” or “a blast of air.” These words, however, must not be understood in a literal sense. In John 3, Jesus contrasted “the wind” and “the Spirit” (John 3:5-8). Some argue that the Holy Spirit is nothing more than a breath of air, and that the term does not refer to a person, but to the influence of God. We may know that this argument is false, because of the evidence provided by the Scriptures concerning the nature of the Holy Spirit.
The Bible teaches that the Holy Spirit has all the attributes of an individual person. He has a mind (Romans 8:27). He has a will (Acts 16:7; 21:11-14). He can speak (1 Timothy 4:1). He searches (1 Corinthians 2:10). He helps (Romans 8:26). He strives (Genesis 6:3). He loves (Romans 15:30). He can be grieved (Ephesians 4:30). He can be lied to (Acts 5:3-4). The Holy Spirit is not merely an extension of God, or a part of God’s character. He is God. He has divine authority and He acts in full cooperation with the Father and the Son.
The Holy Spirit is probably the most misunderstood of all the members of the Godhead. Most people have no trouble conceiving of the Biblical model for the Father and for the Son, but many in the religious world are unwilling to accept the Biblical description of the Holy Spirit. This is perplexing, since the Holy Spirit is responsible for inspiring the men who wrote the Bible (2 Peter 1:21). Nevertheless, misunderstandings abound, concerning the Holy Spirit. We owe it to Him to study our Bibles and sort through the confusion to attain understanding.
“…grieve not the holy Spirit of God…” – Ephesians 4:30
Content by Russell Kline
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God, the Son – The “Second Person” of the Godhead
A popular misconception about Jesus Christ is that He is the complete embodiment of the Godhead and that the Father and the Holy Spirit are manifested in Him. This view denies the Biblical doctrine of the Godhead by arguing that there is only one person, rather than three, which occupies the state, office, or quality of being God. Typically, this is called the “Oneness Doctrine.”
Advocates of this teaching cite Colossians 2:9 as proof of their argument. The passage says, concerning Jesus, “in him dwelleth all the fullness of the Godhead bodily.” The assertion made is that this verse is saying that Jesus is the literal embodiment of the Godhead and that the Godhead begins and ends with Him. But, this conclusion is not supported by the Scriptural evidence. The context in which Colossians 2:9 appears is a defense against Gnosticism, which denies the divinity of Jesus. Paul argued that Jesus is every bit as divine as the other members of the Godhead.
Another so-called proof text of the Oneness Doctrine is John 15:9, in which Jesus says, “he that hath seen me hath seen the Father.” Again, the assertion is that Jesus affirmed that He is the Father, the Son and the Holy Spirit, all rolled up in one being. But, that does not fit in with the rest of the Scriptures. It is much more reasonable to conclude that Jesus affirmed His equality with the Father, in this passage (Philippians 2:5-6).
Passages like the record of the baptism of Jesus Christ are endlessly frustrating for those who teach the Oneness Doctrine. In Matthew 3:13-17, we see Jesus being baptized, the Holy Spirit lighting upon Him, and the Father speaking His approval of Jesus from Heaven. This event could not possibly have taken place, as it is described, if the Oneness Doctrine is true.
The fact that there are three beings in the Godhead does not mean that we worship more than one God. As the ancient Hebrews understood it, “The Lord our God is one Lord” (Deuteronomy 6:4).
“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” – 1 John 5:7
Content by Russell Kline
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God, the Son – “Only Begotten”
Many modern critics of the Bible assert that Jesus was merely a man who was chosen by God to be the Messiah. Even in ancient times, people were confused about the nature of the Christ. “There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him” (John 3:1-2). But, Jesus was not just an ordinary human being who was chosen by God to be the Messiah. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).
There is a sense in which every human being is a child of God (Romans 8:16). There is a special sense in which every Christian is a spiritual child of God (Ephesians 1:5). But Jesus is the “only begotten” Son of God—and that makes Him unique (John 1:14). The English term, “only begotten” is the translation of a Greek term that is pronounced, “monogenes” and which literally means, “only one of a kind” and “of begetting children.” This describes the unique status of Jesus, as being both God and man at the same time. The Father and the Holy Spirit do not fit this description and neither does any human or angelic being. That is why only Jesus could be the Messiah. He is both human and divine, making Him the perfect Mediator to bridge the gap between God and man (1 Timothy 2:5; Hebrews 8:6; 9:15; 12:24; 1 John 2:1). The virgin birth of Christ made Him our Savior (Matthew 1:24-25).
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” – John 3:16
Content by Russell Kline
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God, the Son – The Name of Jesus
When the prophet Isaiah wrote about the name of the Messiah, he listed several terms, which describe many of the characteristics of His nature. “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” (Isaiah 9:6). Prior to His incarnation, however, He was simply known as the Word. “In the beginning was the Word, and the Word was with God, and the Word was God…And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:1, 14).
When He was born into this world, He was given the name, Jesus (Matthew 1:24-25). This is the Greek form of the Hebrew name, Joshua. Both of these names literally mean, Savior (Luke 2:11). Christ is not His last name, but rather His title (Matthew 1:16). This is the Greek form of Messiah. Both of these names literally mean, Anointed and they bear reference to His divinity and to His authority, as the King of Kings and Lord of Lords (Luke 1:32-33). While He lived on Earth, He frequently called Himself the Son of God. This term was an affirmation of His divinity. “Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God” (John 5:18). Also, He frequently called Himself the Son of Man. This term was an affirmation of His humanity. “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (1 Timothy 3:16).
Most of the time, the New Testament simply calls Him the Lord, which can be problematic, since God, the Father is also called “the Lord” in Scripture. It was a term of respect, which was used by His own disciples (Acts 1:6). Also, they called Him Master and Rabbi or Teacher (John 13:13; John 3:2). To His apostles, Jesus was their Lord and Master, but He was not unapproachable. They could come to Him with any question and they could count on Him to respond with wise counsel. Our relationship with Jesus ought to be the same. His word still speaks to us today (John 12:48).
“That at the name of Jesus every knee should bow…” – Philippians 2:10
Content by Russell Kline
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God, the Father – The “First Person” of the Godhead
One of the most commonly held misconceptions about God, the Father is that many people think of Him as the “Head” of the Godhead. But, there is no such thing as a hierarchy in the Godhead. Jesus often spoke of the unity of the Godhead, when He made statements like, “I and my Father are one” (John 10:30). In John 14:8-12, Jesus spoke to His disciples about His equality with the Father, saying, “Believe me that I am in the Father, and the Father in me.” John 5:18 adds this footnote: “he…said also that God was his Father, making himself equal with God.”
It is true that the Bible says that Jesus yielded His will to the Father’s (Hebrews 5:8-9), but one must consider the fact that the Christ is both human and divine. It was the Lord’s humanity that had to be obedient to the Father. It does not mean that Jesus is, in any way, inferior to the Father.
The same may be said about the Holy Spirit. In Acts 5:1-11, the story of Ananias and Sapphira is meant to show us that lying to the Holy Ghost is just as wicked and sinful as lying to the Father. Peter said, “Ananias, why hath Satan filled thine heart to lie to the Holy Ghost…thou hast not lied unto men, but unto God” (Acts 5:3-4). Here, the Holy Spirit is likened unto God, the Father, as an equal. There is no hierarchy in their relationship.
The concept of three beings that share the office of “God” is difficult us, in the modern world, to understand. In the ancient world, most civilizations were governed by kings and queens in a monarchal system. Sometimes, two or more rulers would form a “co-regency,” meaning that they would share power over the land. This happened a few times in Israel and Judah, usually when one king was very old, he would name a successor and the two would reign simultaneously for a while. There would be only one throne, but two would share the office of “king.” The Godhead works in a similar way. There is only one God, but there are three beings who share the office.
“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” – 1 John 5:7
Content by Russell Kline
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God, the Father – The Object of Our Devotion
In John 4:23-24, the Scriptures make it clear that God, the Father, is the one to whom we express our devotion, in worship. Certainly, Jesus and the Holy Spirit are part of our worship services, but it is the Father who is meant to receive our adoration (1 Corinthians 11:23-29; John 16:13). Of course, this implies that our worship must not be directed toward anyone other than God. We must not worship angels (Colossians 2:18), neither must we worship other human beings, no matter how important they may be (Acts 10: 25-26).
The Father’s role in worship is similar to the role He plays in our prayers. Jesus taught His disciples to pray to the Father (Luke 11:2). Our prayers are offered to God by the authority of Jesus Christ, in whose name we pray (John 16:23). Even the Holy Spirit is involved in the prayers we offer, giving us help in times of need (Romans 8:26). In like manner, the implication of this teaching is that our prayers must not be directed toward anyone other than God. We do not pray to angels, nor do we pray to departed “saints.”
The Father’s role within the Godhead has been described as being that of “architect.” He spoke, and the universe came into being (Psalm 33:8-9). He conceived the church in His mind, as a part of the scheme of redemption (Ephesians 3:10-11). His mind is the wellspring from which everything that exists ultimately came (Isaiah 55:8-9; 1 Corinthians 1:25). He is worthy of our praise and devotion, for there is none other that is like unto Him. “Let everything that hath breath praise Jehovah. Praise ye Jehovah.” (Psalm 150:6; ASV).
“But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.” – John 4:23
Content by Russell Kline
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God, the Father – The Name of the Lord
Most of the time, He is simply called, “God” (Romans 15:30; 2 Corinthians 13:14). This is one reason why some people see Him as the “Chairman” of the Godhead. But, this view is mistaken, since all the members of the Godhead are co-equal with each other (John 17:20-21).
Also, He is known as, “the Father” (Ephesians 4:6; John 14:8-9). This term is indicative of the parental relationship that God has with us (Hebrews 12:5-13). The concept of God, as our Heavenly Father is meant to reinforce the fact that He loves us supremely (1 John 4:8; John 3:16).
In the King James Version of the Bible, He is frequently called, “the Lord.” The vast majority of the examples of this are found in the Old Testament. This can be a bit confusing, since Jesus is frequently called, “the Lord” in the New Testament.
In the American Standard Version, and in most modern versions of the Bible, He is called, “Jehovah.” Some versions use the word, “Yahweh,” instead of “Jehovah.” This is an attempt to transliterate the Hebrew word, “Yehovah,” which is the Jewish name for God. As it says in the rendering of Psalm 83:18 ASV, “That they may know that thou alone, whose name is Jehovah, Art the Most High over all the earth.” Originally, the word was simply, “Yhwh,” before vowels were added to the written Hebrew language.
No matter how it is translated, “Yehovah” usually refers to God, the Father. In Deuteronomy 6:4, it is used to describe the concept of the Godhead. There, the text says, “Hear, O Israel: Jehovah our God is one Jehovah.” In this passage, we see the two most commonly used Hebrew words for God: “Yehovah” and “Elohiym.” “Elohiym” is the most commonly used Hebrew word for God, and the interesting thing about it is that it is a plural word. It appears in Genesis 1:26, where the text says, “And God said, Let us make man in our image, after our likeness.” Clearly, the ancient Hebrews understood the concept of a plurality of beings, which share “the state, or office, or quality of being God!”
Throughout the Bible, we are presented with a clear picture of divinity as three beings who are, in fact, ONE GOD (Deuteronomy 6:4). A study of name of God helps us to understand this important principle.
“Hear, O Israel: The Lord our God is one Lord” – Deuteronomy 6:4
Content by Russell Kline
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Why Teach The Bible?
God has given us his inspired word!
Certainly he has the power and understanding to say what he means and mean what he says! To know what God desires go to the Bible, not the teaching that mankind has invented. God warns us that false teachers are coming
- Matthew 7:15 admonishes, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.“
- 1 John 4:1 states, “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.“
- 2 Timothy 3:13 warns, “But evil men and seducers shall wax worse and worse, deceiving, and being deceived.“
Only the Bible can make us wise unto salvation
In 2 Timothy 3:14-17, we are told, “But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.” For salvation, follow the Bible, not mankind.
- Matthew 15:8-9 shows why we can’t follow the doctrines of men – they are vain. “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.“
- We have to go to the Bible to find the commandments of God. Mark 7:6-7 repeats this warning! “This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men.“
Don’t remain ignorant. We need salvation and judgment is coming
- Acts 17:30-31 tells us we can’t remain ignorant, but must come to repentance, “And the times of this ignorance God winked at; but now commandeth all men every where to repent: Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.“
- John 12:48 tells us that the word of God will judge us. “He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.“
Do you know Jesus? Are you sure?
Some people think that they can’t know for sure. The Bible teaches us that we can in 1 John 2:3-5 , “And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.” We need the Bible to teach us his commandments.
Why teach the Bible? Look at what it does!
- Makes us wise unto salvation
- Teaches us saving doctrine
- Corrects us when we are wrong
- Furnishes us unto all good works
- Teaches us how to know that we know Jesus
- Will Judge us
Please contact us to arrange a Bible Study and hear more.
Content by Zachary Van Tassel
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Should I Be Baptized Again?
In Acts 18:24-28, there is a record of an encounter between Aquila and Priscilla and a preacher named Apollos. Apollos had preached mightily in the city of Ephesus; spreading the word about Jesus, but knowing only the baptism of John the baptist. When Aquila and Priscilla heard him, they took him aside and helped him to understand what his preaching had been lacking. Later, Apollos went to Corinth and became the preacher for the church of Christ in that city.
In Acts 19:1-7, there is a record of an encounter between the apostle Paul and twelve men who had been baptized in accordance with the message of John the baptist. Paul supplied them with the knowledge they were lacking and then baptized all of them in accordance with the teaching of Jesus Christ. Why did these twelve men have to be baptized again, but Apollos did not?
What they had been taught
The answer lies in knowing when these men were baptized and what they had been taught. Apparently, Apollos had been baptized either by John, or by one of his disciples. Somehow, he had not been involved in the Earthly ministry of Jesus (perhaps he was in Alexandria or Asia at the time). When he encountered Aquila and Priscilla, he was in a right relationship with God, for none of John’s disciples needed to be baptized again, but he needed further training, so he could preach the full gospel. The men that Paul encountered had apparently been taught and baptized by Apollos, while he was still preaching the baptism of John. They had to be baptized again, because the baptism of John was no longer in effect, after the day of Pentecost, recorded in Acts 2. They had been taught the wrong doctrine, and could not, therefore, be baptized rightly.
Have I been baptized rightly?
The same principle applies today. One cannot be taught false doctrine, and somehow be baptized rightly. If you were taught and baptized according to denominational doctrine, I submit that you have not really been baptized at all. The question is not really “Do I need to be baptized again?” but, “Have I been baptized rightly?”
“The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ…” – 1 Peter 3:21
Content by Russell Kline
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Should Babies Be Baptized?
Infant baptism is an unauthorized practice
The practice of infant baptism is most ancient. Its history can be traced all the way back to the end of the second century, but no further. Therein lies the problem with infant baptism: it is a practice, which is not authorized by the Scriptures. Nowhere in the New Testament may we read of anyone who was ever baptized at a preadolescent age; much less at infancy. That is why, whenever I am asked if babies ought to be baptized, I always say, “No!”
There is no Scriptural authority for the practice of baptizing babies
Advocates of infant baptism sometimes point to passages like Matthew 19:14 and Acts 16:15, as proof of their assertion that the practice is Biblical, but these verses offer them no support, at all.
- In Matthew 19:14, Jesus did say that little children should be allowed to come to Him, for every Christian ought to emulate the desirable characteristics of a little child (Matthew 18:3), but He did not ever teach that infants ought to be baptized.
- As for Acts 16:15, it does tell of Lydia and her entire household being baptized for the remission of their sins, but it is the height of presumption to say that her household included babies or little children.
If one goes strictly by the Bible, then one must admit that there is no Scriptural authority for the practice of baptizing babies.
People who are old enough to know that they must be saved need to be baptized
In the minds of many people tradition outweighs the authority of the Bible. But, God is not going to judge us based upon whether or not we kept with tradition, but whether or not we obeyed His Word (Mark 7:9; John 12:48). Infants do not need to be baptized, but people who are old enough to know that they must be baptized to be saved do.
“Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” – Acts 2:38
Content by Russell Kline
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Can Baptism Be Sprinkling, Pouring, or Dipping?
According to Webster’s Dictionary, baptism is “a Christian sacrament marked by ritual use of water and admitting the recipient to the Christian community.”
Most denominations teach that baptism may be administered either by sprinkling water on one’s head, by pouring water over one’s head, or by dipping one’s entire body in water. Some denominations allow the one being baptized to select which mode of baptism he would like to experience, with the understanding that it really does not matter how one is baptized, in the first place.
But, is it really the case that the mode of baptism does not matter?
- What does the Bible have to say about this issue?
- How were people baptized in the ancient church?
- Did the apostles give people a choice?
The New Testament tells us all about baptism
The fact of the matter is that the Scriptures teach that there is only “one baptism,” which is recognized by the Lord, as valid (Ephesians 4:5). The New Testament tells us all about baptism, but it only speaks of one form of baptism. In Matthew 3:13-17, we find that, in the account of Jesus’ own baptism, the Lord, “when he was baptized, went up straightway out of the water.” For Jesus to come up out of the water, He must have gone down into the water. This account depicts Jesus’ baptism as being by immersion in water. In Acts 8:27-40, in the account of the conversion of the Ethiopian eunuch, we find that “they went down both into the water, both Philip and the eunuch; and he baptized him.” The text goes on to say that they both came back up out of the water, and the eunuch went on his way. Again, baptism is depicted as immersion in water.
Buried with him in baptism
Also, it is worth noticing that, in Romans 6:4 and in Colossians 2:12, the text says that we are “buried with him in baptism.” The concept of baptism as a burial in water shows that baptism is done by dipping, plunging, or submerging someone in water. Just as you cannot bury someone with a sprinkling of dirt, or with a handful of dirt, you cannot baptize someone with a sprinkling or a handful of water.
There are many other proofs, which show that baptism is immersion in water. If you have been baptized, was it by immersion in water, or by some other means? According to the Scriptures, there is only one way to be baptized under the Law of Christ. Have you really been baptized?
Baptism: the Gateway into the Church
“He that believeth and is baptized shall be saved…” – Mark 16:16
Content by Russell Kline
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How Do We Confess?
How Do We Confess - To Whom Do We Confess - What Do We Confess
For an answer, we had better consult the Word of God.
The title of this article may seem like an absurd question, but there are some preachers who teach that the confession of our faith in Jesus Christ is something that we do with our actions, rather than with our words. They contend that confession is not really one of the steps in the gospel plan of salvation, since it is something that we are supposed to do throughout our lives on Earth. Once again, we had better consult the Word of God on this subject.
Christian’s lives are a confession of their faith.
Of a truth, the Bible teaches that the lives we live on Earth must reflect our faith in Christ for all to see (Philippians 1:21). That is what the apostle Paul was talking about, when he wrote, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God” (Romans 12:1-2). Indeed, the very lives that Christians live are a confession of their faith.
Our obedience requires a verbal confession of faith prior to becoming a Christian.
But, that does not mean that the Lord does not require a verbal confession of our faith, as a part of our obedience of the gospel plan of salvation. Romans 10:10 is the key passage on this issue: “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation“. Clearly, there is a need for everyone to make a verbal confession of their faith in Jesus Christ, prior to becoming a Christian.
A verbal confession of our faith is essential.
I am persuaded that a verbal confession of one’s faith in Christ was especially important in the early church. In the ancient Roman world, being a Christian was against the law, and the verbal profession of one’s faith could be dangerous. Only those who were truly committed to following the way of Christ would be willing to confess Him out loud, in front of witnesses. It was an act of supreme bravery and total commitment. Today, we may not face the same dangers as our ancient brethren, but the confession of our faith is still essential to our salvation.
“For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” – Romans 10:10
Content by Russell Kline
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