Prosperity Gospel
Is it Biblical to be blessed?
Just as many today are brainwashed concerning things such as divine healing and casting out demons, so also are many today believing unbiblical teachings concerning financial prosperity. Ministers such as Kenneth Copeland are degraded to "prosperity gospel" preachers. What I want to do here is show you a closer look at what God's Word has to say about prosperity, as it should be our final authority on things of this nature.
A really good teaching which compliments this one is The Will of God on Earth. I highly recommend reading both when you have a chance, as it will open your mind up to what God's Word really has to say about prosperity, and His will to bless His children right here on earth.
Dead religion appears to be right and good, but in reality, it denies the goodness of God. For example, religion says that it's wrong to have riches or financial blessings here on earth. But the goodness of God wants us to have an abundance so that we can not only know how much our Heavenly Father cares for us, but so we can also show His goodness to those around us!
Let's take a close look at scriptures concerning God's will for us to be blessed, and see what it really says about God's desire to bless us! Allow me to expose the dead religious mindset lurking behind the idea that God wants us poor and miserable here on earth. I like how either Gloria or Kenneth Copeland said that when folks claim God gave them a sickness, they are taking the Lord's name in vain. How? Because they are blaming His holy name for something that He had nothing to do with, but rather the devil! God's Word warns us never to call evil good or good evil.
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
Isaiah 5:20
To say that God wants us poor, when His Word says otherwise, is a serious sin in the eyes of God. Why is it so serious? Because it gives Him a terrible name that He does not deserve among men. It paints an ugly picture of Him being a cruel distant taskmaster, as opposed to a loving Father who desires to heal, bless and restore us. No earthly father would want his children poor and miserable, so why do we paint such an ugly picture of our Heavenly Father, who takes pleasure in giving us good things?
Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?
Matthew 7:9-11
Perhaps one of the greatest lies that Satan has fed the church, is that God is not a good God, and that our lives here on earth are just going to be poor, miserable, sick, and defeated.
Money itself is not evil; the love of it is
The first misunderstanding is that money is the root of all evil. The Bible does not say that! If we look carefully, it is the LOVE of money is the root of all evil; not the money itself.
For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
1 Timothy 6:10
Money is not evil in itself, or God wouldn't have blessed His people over and over again with it. Abraham, who is our father through faith, was filthy rich. To say that money is evil, is to say that God gave Abraham much evil. The streets in heaven are lined with gold; so if gold was evil, then heaven's streets are lined with an evil substance!
If we look in Deuteronomy 28, the famous blessing and curses chapter, we learn that having an abundance of money is considered a BLESSING or a GOOD THING! It is in no way evil for a child of God to be financially blessed.
I like how Kenneth Hagin says that we must take the things of the world lightheartedly. I believe that we cannot have a tie with our money. Jesus proved that the rich man in the Bible had a tie to his money that was stronger than his tie with God, and as a result, Jesus said that it would be easier for a camel to go through the eye of a needle, than for somebody who holds dear their money to enter the kingdom of God. That is HUGE! I wonder how many Christians today would fail the test if they were asked to sell all they had and give it unto the poor?
Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. And he was sad at that saying, and went away grieved: for he had great possessions. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
Mark 10:21-25
Do you see the importance of not having the love of money in your heart? Even your entrance into the kingdom of God is dependant upon not having the love of money rooted in your heart!
Seek ye first the kingdom of God
Let's get our priorities straight. If we want the blessings of God upon our lives, then we need to seek first His kingdom, and put His priorities above our own.
But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
Matthew 6:33
One of the keys to putting the kingdom of God first, is in our heart's attitudes and our obedience to what God commands of us. If God said to love those who hate you, and you hold bitterness in your heart, then you can forget about it. God's Word tells us that we need to be willing and obedient if we would like to eat of the good of the land:
If ye be willing and obedient, ye shall eat the good of the land.
Isaiah 1:19
Notice that in the above verse, both of those things are required. It's not enough to be obedient, but we must also be willing. Being willing pertains to our heart condition and attitude, and obedience pertains to our actions.
False humility versus true humility
The Bible tells us to be humble. Many believe that being humble, means driving a rust bucket and eating mac and cheese for dinner every night. They think that because they don't eat of the good of the land, that they are more spiritual than those who do. Poverty is poverty, and has nothing to do with humility! Some in the body of Christ are even proud of their poorness, and that is nothing more than religious pride. That is the exact opposite of true humility! Others look at some of God's wealthy ministers and scoff saying that they have too much money. I wonder how they would treat Abraham if he lived in this day and age? Perhaps Job, who was extremely wealthy? Or Solomon? Or Lot, who was told to leave the country because of his great wealth?
True humility is not being poor, but being thankful. You can be wealthy and thankful to God for those blessings, and that is true humility. You can also be poor and proud of it, and that is a terrible sin in the eyes of God. If we consider wealthy Christians whom God has blessed, as being less spiritual than ourselves, then religious pride is in our hearts, and we are not right before God.
It is very important for us to be humble and thankful for the blessings that God pours out upon us. God's Word tells us that when financial blessing was poured out, and the people refused to acknowledge Him for the blessing, it was not a good thing...
And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage.
Deuteronomy 8:13-14
What we have to be really careful for, is what is called false humility, which is actually a form of religious pride. Pride is as simple as saying, "I know better than God." If God wants us rich, and we say that it's better for us to be poor, then we're calling Him a liar, and we've raised ourselves above Him.
True humility is a realization and appreciation for the provision (healing, deliverance, financial blessing, etc.) that Christ has made available to us (at a costly price!).
God loves blessing His people
I think that we can all agree that God blessed America because it was founded on Godly principals and by Godly forefathers. America is known as THE Christian nation. Israel, though they are God's physical people, rejected Christ and to this day still rejects Him. Why do you think that God blessed America? Was it for the ungodly living in the land, so that they could build prosperous businesses and drive sports cars, all while pastors are out jump-starting their cars every Sunday morning so they can drive to church and deliver the Word of God to the bride of Christ? I find it ironic that it's acceptable to many Christians for an ungodly basketball star (whom they idolize) to be wealthy, but it's unacceptable for a pastor to be blessed financially!
God's Word tells us clearly that the wealth of this earth belongs to those who fear the Lord!
He will bless them that fear the LORD, both small and great. The LORD shall increase you more and more, you and your children. Ye are blessed of the LORD which made heaven and earth. The heaven, even the heavens, are the LORD'S: but the earth hath he given to the children of men.
Psalms 115:13-16
Did you know that God's Word tells us that it is Him who gives us the power to obtain WEALTH? God's Word actually speaks of making His people wealthy by multiplying their silver, gold and everything they had!
And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied... But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.
Deuteronomy 8:13,18
Don't tell me that they received spiritual wealth only, when it's speaking of silver, gold, flocks (their finances through their businesses) and everything they had. They are undeniable material and financial blessings that are talked about here. God gave His people the power to obtain financial wealth! Think about it: America didn't get wealthy without God's blessing. It was the blessing of God that made America a financially wealthy nation!
In the famous blessings and curses chapter in the Bible, we find that financial abundance and the ability to lend others money, is under the category of BLESSINGS, while financial lack is listed under the CURSES.
Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep [all of those things were referring to their businesses increasing!]. Blessed shall be thy basket and thy store [they were blessed in the marketplace!]. The LORD shall command the blessing upon thee in thy storehouses [you might replace that with BANK ACCOUNTS], and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God giveth thee.... And the LORD shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the LORD sware unto thy fathers to give thee... The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow [they would not be in debt... how many Christians today wish they were walking in that??].
Deuteronomy 28:3-5,8,11,12
Some think that God no longer wants to have His children be abundantly provided for. Why not? Is not Jesus the same yesterday, today, and forever? Is not the new covenant based on BETTER promises? Since when did the new covenant do away with the idea that God wanted His children blessed? This is just the fruit of today's religious mindset and the teachings and doctrines of men.
There are numerous other verses in the Bible, which make the will of God very clear on this matter. Here are a few other examples:
Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine.
Genesis 27:28
A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them.... And the floors shall be full of wheat, and the fats shall overflow with wine and oil.... And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed.
Joel 2:3,24,26
He maketh peace in thy borders, and filleth thee with the finest of the wheat.
Psalms 147:14
Saturday, April 3, 2010
Exodus 15:26, "I am the LORD that healeth thee."
1 Peter 2:24, "...by whose stripes ye were healed."
Your healing was paid for by the Blood of Jesus!
Just because Jesus paid for our healing, doesn't mean you will automatically manifest the benefits. You need to reach out and receive what Jesus did for you by faith! Jesus died for the sins of the world, but that doesn't mean that the world will be saved, because they didn't reach out with faith and receive what Jesus did for them!
The source of sickness and disease
Sickness didn't come until the fall of man. Therefore, sickness and disease is a result of sin. It also says that if God's people will turn from their wicked ways, He will take sickness from their midst (Deuteronomy 7:15). Sickness is a result of a curse (Deuteronomy 28:59-61). Generational curses (Exodus 20:5) are evident when diseases such as cancer run from right down a family tree.
I'm not saying that EVERY sickness is spiritual, but many are. Food poisoning is usually one that isn't, but it's still covered in the atonement!
Payment for our healing
Isaiah 53:5, "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed."
It is said that Jesus went through 39 lashings on His back JUST for your healing. In those days, 40 lashings was the point where most people died, because the torture was too unbearable for any person to handle. This wasn't for your sins, this time He shed His blood it was solely for your healing! Your healing means an awfully lot to God for Jesus to go through near death torture JUST for your healing! Your healing has been paid for with the Blood of Jesus! Don't let the devil tell you otherwise!
Legal right verses manifestation
The Bible is clear that by Jesus' stripes, we are healed (1 Peter 2:24), but why are there so many Christians who are still sick? The same reason that the world won't be saved, even though Jesus died for their sins! We must reach out and take what Jesus gave us through faith! We, as believers, are entitled to our healing, but if we don't reach out in faith and accept what was given to us, it won't be manifested in our lives!
It's entitled to every believer
There are number of reasons why I believe that healing is for every believer. For one, it was paid for as part of the new covenant package, which every believer is entitled to, but there are a few other good reasons to believe that healing is for every believer and here are some of them:
- Jesus said that all things are possible to him who believes, when confronted with a deliverance (which is very similar to a healing) in Mark 9:23.
- Sickness didn't come until the fall of man. Therefore, sickness and disease is a result of sin. It also says that if God's people will turn from their wicked ways, He will take sickness from their midst (Deuteronomy 7:15). Sickness is a result of a curse (Deuteronomy 28:59-61). Generational curses (Exodus 20:5) are evident when diseases such as cancer run from right down a family tree. Obviously, sickness had a lot to do with the fallen state of mankind. And if Jesus came to destroy the works of the devil (1 John 3:8) and redeem us from the curse of the law (Galatians 3:13), then why would the sickness remain (the result of a curse), when a person has been washed by the blood of Jesus? It makes no sense.
- If it's God's will for us to be sick, then aren't we rebelling against His will when we go to the doctor?
- There is not ONE story in the NT, where a Christian was sick or diseased and never received their healing!
- Jesus said to go out and cast out demons, heal the sick, etc. (Matthew 10:8), so when Peter and John came upto a man whom was lame, they said "raise and walk in Jesus' name!" (Acts 3:6). Why would they do such a thing unless they KNEW it was God's will to heal that person? That would be embarrassing to walk upto him, and try to heal him and nothing happens! Did they say, "Lord, if it is thy will, heal this man."? No! They spoke out the word, and the man was healed! Just like Jesus instructed them to do!
- Since sickness and diseases are known symptoms of a curse (Deuteronomy 28:59-61), and since Jesus paid the price on the cross to set us free from all curses (Galatians 3:13), why would there be any reason for a child of God to still be living under a curse?
- EVERY single person who came to Jesus for a healing, was healed! Just take a look at some of these verses:
Acts 10:38, "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him."
Matthew 8:16, "When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:"
Matthew 12:15, "But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;"
Matthew 4:24, "And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them."
Luke 6:19, "And the whole multitude sought to touch him: for there went virtue out of him, and healed them all."
Now, can you show me any scriptures that tell us that somebody went to Jesus for a healing, and DIDN'T receive it? :)
Divine healing is for us today!
The scriptures are very clear that those who believe upon Jesus are automatically entitled to the promises of the new covenant. The Bible never says that this would end before the return of Christ, and therefore there is no Biblical reason to believe that healing is not for today.
Matthew 8:16-17, "When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses."
Jesus hasn't changed either! Hebrews 13:8, "Jesus Christ the same yesterday, and to day, and for ever."
Spirits of infirmity (demonic health problems)
Luke 13:11-16, "And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. And he laid his hands on her: and immediately she was made straight, and glorified God. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?"
Matthew 12:22, "Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw."
This is more common then most Christians would care to admit. Roughly half of all the healings Jesus did in the book of Matthew were actually deliverances from evil spirits. There were spirits which caused blindness, deafness, and other physical infirmities. If seeking a healing doesn't seem to work, I would definitely look into a possible deliverance. What some people can pray for months over, can be dealt with in a single deliverance counseling session. I've heard many sicknesses and diseases are almost always demonic. Cancer and arthritis are some of the popular ones. Cancer is known to enter through bitterness in a person's spirit. Which turns the person over to the tormenters (Matthew 18:23-35), and those tormenters are evil spirits. Depending on the bondage at hand, and if there are any legal grounds (such as unconfessed sins or unforgiveness), there may need to be a couple steps taken to remove any legal grounds before actually rebuking the unclean spirits. This subject is beyond the scope of this teaching, but there are many teachings on this Web site that cover various aspects of the deliverance process.
Authority to heal
Jesus said to, "Heal the sick"! Matthew 10:8, "Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give." I think it's interesting how Jesus didn't tell us to pray and ask God to heal the sick, He told US to heal the sick! Mark 16:17-18 makes it clear that all believers have the authority to lay hands on people and heal them!
I have never seen where Jesus prayed, "Father, please heal this person!" Instead, we see that Jesus healed people with His spoken Word! In John 5:8, Jesus told the man to, "...Rise, take up thy bed, and walk."
The early church healed people in this same manner. In Acts 3:6, "...Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk."
Notice in Luke 9:1 that He not only gave His disciples authority over all devils, but also to cure diseases: "Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases."
Authority is exercised when there is a RIGHT to exercise it. They weren't praying and asking God to heal people, they had the authority to heal, and they were exercising it with a spoken word, just as Jesus did!
I want to clarify that I'm not saying that prayer can't heal people... because it can (James 5:14-15)... I'm just saying that we are taught to heal the sick using the authority that Jesus gave us! I have seen and heard of many healings that took place through prayer, so I'm not saying not to pray, or that prayer doesn't work. I'm simply saying that we have authority over sickness, and therefore we can exercise our authority to bring about healing in another person's life!
I also think it's interesting how Mark 16:17-18 tells us that healing can come through the laying on of hands: "And these signs shall follow them that believe... they shall lay hands on the sick, and they shall recover." The laying on of hands can encourage the transferring of power from us into the person and heal them, just like the woman who felt power flow from Jesus when she touched the hem of His garment (Mark 5:30)! Jesus said that those who believe will have the Holy Ghost flowing out of their innermost being (John 7:38-39), and even Peter's shadow healed people (Acts 5:15)!
Paul's thorn explained
Paul's thorn is often used by Satan to get God's people to question if it's really God's will to heal them. Satan wants God's people to feel that God has them sick for a reason. One of the vital elements in the healing ministry is a solid understanding of Paul's thorn.
2 Corinthians 12:7-10, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong."
It's not a sickness: Pauls thorn was clearly not a sickness, because it refers to this thorn as a 'messenger of Satan'.
It's not a demonic bondage: God clearly wants His people delivered from all demonic bondages, so it's not that Paul needed a deliverance. After all, Jesus came to destroy the works of the devil, did He not? (1 John 3:8)
What Paul's thorn actually is: Paul's thorn was the enemy going around causing persecutions for Paul for Christ's sake (see verse 10). Persecutions were one thing that Jesus said His people would have to face (John 15:20), and that perfectly explains why God would not take it away. God's will for our healing and deliverance is made very evident, but we are not guaranteed to be delivered from all persecutions.
How to receive your healing
Know what is rightfully yours: You need to understand that you, as a child of God, are fully entitled to your healing through the blood that Jesus shed when He was whipped ("By His stripes!"). If you don't know it's God's will to heal you, then you're going to lack faith, and faith is how you receive what Christ did for you. Just like when you were saved, it was by faith you received Christ into your heart and life. Same is true with healing, it is by faith that we receive the promises of God.
Repent of unconfessed sins: 1 John 1:9 tells us to confess our sins. Unconfessed sins can be sins lingering in our lives, and need to be addressed. We need to confess and forsake our sins, and when we do that, God graciously forgives us, and those sins can no longer hinder or block your healing. Once you confess and repent of your sin, your heavenly Father welcomes you with open arms (Luke 15)!
Release unforgiveness from your heart: If there's somebody who you are holding grudges or bitterness against, then you need to release that hurt and bitterness from your heart. If somebody has wronged you, and you still think about their wrong whenever you think of them, then it's time to give those feelings the Lord, and leave them there. Release the hurt from your heart that they have caused you, for unforgiveness can come between you and God and prevent your own sins from being forgiven (Matthew 6:15), and can give the enemy a legal ground to bring trouble upon you (Matthew 18:23-35), such as spirits of infirmity, sickness, diseases, etc. Make the choice today to release those hurt feelings, and pray something like this out loud, "Father, I have been holding bitterness in my heart against _______ because they did _________ to me, and I regret not forgiving them as you have asked of me. Forgive me for not forgiving them as I should have. I now release those hurt feelings to you in Jesus' name, Amen." (Repeat prayer for different people and situations if necessary.) Forgiveness is a choice, and when you make that choice, God can help you heal and release those hurt feelings in your heart against that person(s).
Laying on of hands: Something that can help encourage a healing to come, is when another believer, who is strong in faith, lays his or her hands on you and heals you (it's not 'them' healing you, it's God working 'through' them!). Mark 16:17-18, "And these signs shall follow them that believe... they shall lay hands on the sick, and they shall recover."
Speak a word in faith: Jesus gave you authority to heal and be healed, therefore speak to the part of your body that needs a healing, and command it to BE HEALED IN JESUS' NAME! Just like Jesus and the early church did: John 5:8, "Jesus saith unto him, Rise, take up thy bed, and walk." And in the early church: Acts 3:6, "Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk."
Common blockages to healing
Lack of Faith: This is one of the most common of blockages that can prevent a healing. Jesus made it clear in many healings, that faith is important for you to use in receiving your healing. Matthew 9:29, "Then touched he their eyes, saying, According to your faith be it unto you." Also look at Matthew 9:22, "Daughter, be of good comfort; thy faith hath made thee whole." Jesus also made it clear that, "...If thou canst believe, all things are possible to him that believeth." (Mark 9:23). Mark 11:24, "Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." Lack of faith can block us from receiving (James 1:6-7).
Unforgiveness in the heart: If there's somebody who you are holding grudges or bitterness against, then you need to release that hurt and bitterness from your heart. If somebody has wronged you, and you still think about their wrong whenever you think of them, then it's time to give those feelings the Lord, and leave them there. Release the hurt from your heart that they have caused you, for unforgiveness can come between you and God and prevent your own sins from being forgiven (Matthew 6:15), and can give the enemy a legal ground to bring trouble upon you (Matthew 18:23-35), such as spirits of infirmity, sickness, diseases, etc.
Unconfessed sin: 1 John 1:9 tells us that if we confess our sins, He is faithful and just to forgive us our sins and cleanse us of all unrighteousness. If we don't confess our sins, they can remain lingering around in our lives. Different times Jesus would say to the person "your sins are forgiven" instead of saying "rise and walk". In other words, Him forgiving their sins, opened them up to be healed as well. Pray and ask God to reveal to you any sins that you need to take before Him. Once you confess and repent of your sin, your heavenly Father welcomes you with open arms (Luke 15)! Sometimes a believer has walked away from God, and God is saying, "Come to me and forsake your sins and I'll heal you!" 2 Chronicles 7:14, "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land."
Wrong battle plan: Sometimes a healing is not what the person needs. There are many times when a person is being prayed over for a healing and yet the person doesn't need a healing at all; they need a deliverance. A spirit of infirmity has attached itself to them, and is causing some sort of health problem. In Matthew, roughly half of all the 'healings' Jesus did were actually deliverances! Spirits were known to cause physical infirmities, blindness, deafness, etc.
Not knowing it's God's will to heal us: Our Christian faith is based upon God's Word, and therefore if we don't know that it's God's will to heal us, then we will doubt when we ask for a healing, or beg for a healing, instead of confidently receiving it in the name of Jesus. How are you supposed to ask in faith, and receive, if you aren't really sure that God will heal you? What kind of faith is that? It's not Biblical faith, because Jesus said that faith cometh by hearing and hearing of God's Word!
These are some of the common things that can block a healing. This spiritual realm is not a one-shot deal in every situation. There can be many reasons why a person is where they are. I know the deliverance ministry has brought healing to many many people, because so many sickness and diseases are not really physical problems at all, but spiritual ones manifesting in the physical realm.
Some people hold bitterness in their heart, and then when they seek a healing, they may not receive it, because in reality, that sickness or disease is there because of their bitterness, and if they don't deal with the root of the problem, it's likely they aren't going to receive a healing at all. Then they rush out and tell all their friends that God doesn't heal everybody, or that God wanted them to have their sickness. What a mess! All because they didn't understand the reason behind their 'blocked healing'. Don't let this happen to you!
1 Peter 2:24, "...by whose stripes ye were healed."
Your healing was paid for by the Blood of Jesus!
Just because Jesus paid for our healing, doesn't mean you will automatically manifest the benefits. You need to reach out and receive what Jesus did for you by faith! Jesus died for the sins of the world, but that doesn't mean that the world will be saved, because they didn't reach out with faith and receive what Jesus did for them!
The source of sickness and disease
Sickness didn't come until the fall of man. Therefore, sickness and disease is a result of sin. It also says that if God's people will turn from their wicked ways, He will take sickness from their midst (Deuteronomy 7:15). Sickness is a result of a curse (Deuteronomy 28:59-61). Generational curses (Exodus 20:5) are evident when diseases such as cancer run from right down a family tree.
I'm not saying that EVERY sickness is spiritual, but many are. Food poisoning is usually one that isn't, but it's still covered in the atonement!
Payment for our healing
Isaiah 53:5, "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed."
It is said that Jesus went through 39 lashings on His back JUST for your healing. In those days, 40 lashings was the point where most people died, because the torture was too unbearable for any person to handle. This wasn't for your sins, this time He shed His blood it was solely for your healing! Your healing means an awfully lot to God for Jesus to go through near death torture JUST for your healing! Your healing has been paid for with the Blood of Jesus! Don't let the devil tell you otherwise!
Legal right verses manifestation
The Bible is clear that by Jesus' stripes, we are healed (1 Peter 2:24), but why are there so many Christians who are still sick? The same reason that the world won't be saved, even though Jesus died for their sins! We must reach out and take what Jesus gave us through faith! We, as believers, are entitled to our healing, but if we don't reach out in faith and accept what was given to us, it won't be manifested in our lives!
It's entitled to every believer
There are number of reasons why I believe that healing is for every believer. For one, it was paid for as part of the new covenant package, which every believer is entitled to, but there are a few other good reasons to believe that healing is for every believer and here are some of them:
- Jesus said that all things are possible to him who believes, when confronted with a deliverance (which is very similar to a healing) in Mark 9:23.
- Sickness didn't come until the fall of man. Therefore, sickness and disease is a result of sin. It also says that if God's people will turn from their wicked ways, He will take sickness from their midst (Deuteronomy 7:15). Sickness is a result of a curse (Deuteronomy 28:59-61). Generational curses (Exodus 20:5) are evident when diseases such as cancer run from right down a family tree. Obviously, sickness had a lot to do with the fallen state of mankind. And if Jesus came to destroy the works of the devil (1 John 3:8) and redeem us from the curse of the law (Galatians 3:13), then why would the sickness remain (the result of a curse), when a person has been washed by the blood of Jesus? It makes no sense.
- If it's God's will for us to be sick, then aren't we rebelling against His will when we go to the doctor?
- There is not ONE story in the NT, where a Christian was sick or diseased and never received their healing!
- Jesus said to go out and cast out demons, heal the sick, etc. (Matthew 10:8), so when Peter and John came upto a man whom was lame, they said "raise and walk in Jesus' name!" (Acts 3:6). Why would they do such a thing unless they KNEW it was God's will to heal that person? That would be embarrassing to walk upto him, and try to heal him and nothing happens! Did they say, "Lord, if it is thy will, heal this man."? No! They spoke out the word, and the man was healed! Just like Jesus instructed them to do!
- Since sickness and diseases are known symptoms of a curse (Deuteronomy 28:59-61), and since Jesus paid the price on the cross to set us free from all curses (Galatians 3:13), why would there be any reason for a child of God to still be living under a curse?
- EVERY single person who came to Jesus for a healing, was healed! Just take a look at some of these verses:
Acts 10:38, "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him."
Matthew 8:16, "When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:"
Matthew 12:15, "But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;"
Matthew 4:24, "And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them."
Luke 6:19, "And the whole multitude sought to touch him: for there went virtue out of him, and healed them all."
Now, can you show me any scriptures that tell us that somebody went to Jesus for a healing, and DIDN'T receive it? :)
Divine healing is for us today!
The scriptures are very clear that those who believe upon Jesus are automatically entitled to the promises of the new covenant. The Bible never says that this would end before the return of Christ, and therefore there is no Biblical reason to believe that healing is not for today.
Matthew 8:16-17, "When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses."
Jesus hasn't changed either! Hebrews 13:8, "Jesus Christ the same yesterday, and to day, and for ever."
Spirits of infirmity (demonic health problems)
Luke 13:11-16, "And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. And he laid his hands on her: and immediately she was made straight, and glorified God. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?"
Matthew 12:22, "Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw."
This is more common then most Christians would care to admit. Roughly half of all the healings Jesus did in the book of Matthew were actually deliverances from evil spirits. There were spirits which caused blindness, deafness, and other physical infirmities. If seeking a healing doesn't seem to work, I would definitely look into a possible deliverance. What some people can pray for months over, can be dealt with in a single deliverance counseling session. I've heard many sicknesses and diseases are almost always demonic. Cancer and arthritis are some of the popular ones. Cancer is known to enter through bitterness in a person's spirit. Which turns the person over to the tormenters (Matthew 18:23-35), and those tormenters are evil spirits. Depending on the bondage at hand, and if there are any legal grounds (such as unconfessed sins or unforgiveness), there may need to be a couple steps taken to remove any legal grounds before actually rebuking the unclean spirits. This subject is beyond the scope of this teaching, but there are many teachings on this Web site that cover various aspects of the deliverance process.
Authority to heal
Jesus said to, "Heal the sick"! Matthew 10:8, "Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give." I think it's interesting how Jesus didn't tell us to pray and ask God to heal the sick, He told US to heal the sick! Mark 16:17-18 makes it clear that all believers have the authority to lay hands on people and heal them!
I have never seen where Jesus prayed, "Father, please heal this person!" Instead, we see that Jesus healed people with His spoken Word! In John 5:8, Jesus told the man to, "...Rise, take up thy bed, and walk."
The early church healed people in this same manner. In Acts 3:6, "...Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk."
Notice in Luke 9:1 that He not only gave His disciples authority over all devils, but also to cure diseases: "Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases."
Authority is exercised when there is a RIGHT to exercise it. They weren't praying and asking God to heal people, they had the authority to heal, and they were exercising it with a spoken word, just as Jesus did!
I want to clarify that I'm not saying that prayer can't heal people... because it can (James 5:14-15)... I'm just saying that we are taught to heal the sick using the authority that Jesus gave us! I have seen and heard of many healings that took place through prayer, so I'm not saying not to pray, or that prayer doesn't work. I'm simply saying that we have authority over sickness, and therefore we can exercise our authority to bring about healing in another person's life!
I also think it's interesting how Mark 16:17-18 tells us that healing can come through the laying on of hands: "And these signs shall follow them that believe... they shall lay hands on the sick, and they shall recover." The laying on of hands can encourage the transferring of power from us into the person and heal them, just like the woman who felt power flow from Jesus when she touched the hem of His garment (Mark 5:30)! Jesus said that those who believe will have the Holy Ghost flowing out of their innermost being (John 7:38-39), and even Peter's shadow healed people (Acts 5:15)!
Paul's thorn explained
Paul's thorn is often used by Satan to get God's people to question if it's really God's will to heal them. Satan wants God's people to feel that God has them sick for a reason. One of the vital elements in the healing ministry is a solid understanding of Paul's thorn.
2 Corinthians 12:7-10, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong."
It's not a sickness: Pauls thorn was clearly not a sickness, because it refers to this thorn as a 'messenger of Satan'.
It's not a demonic bondage: God clearly wants His people delivered from all demonic bondages, so it's not that Paul needed a deliverance. After all, Jesus came to destroy the works of the devil, did He not? (1 John 3:8)
What Paul's thorn actually is: Paul's thorn was the enemy going around causing persecutions for Paul for Christ's sake (see verse 10). Persecutions were one thing that Jesus said His people would have to face (John 15:20), and that perfectly explains why God would not take it away. God's will for our healing and deliverance is made very evident, but we are not guaranteed to be delivered from all persecutions.
How to receive your healing
Know what is rightfully yours: You need to understand that you, as a child of God, are fully entitled to your healing through the blood that Jesus shed when He was whipped ("By His stripes!"). If you don't know it's God's will to heal you, then you're going to lack faith, and faith is how you receive what Christ did for you. Just like when you were saved, it was by faith you received Christ into your heart and life. Same is true with healing, it is by faith that we receive the promises of God.
Repent of unconfessed sins: 1 John 1:9 tells us to confess our sins. Unconfessed sins can be sins lingering in our lives, and need to be addressed. We need to confess and forsake our sins, and when we do that, God graciously forgives us, and those sins can no longer hinder or block your healing. Once you confess and repent of your sin, your heavenly Father welcomes you with open arms (Luke 15)!
Release unforgiveness from your heart: If there's somebody who you are holding grudges or bitterness against, then you need to release that hurt and bitterness from your heart. If somebody has wronged you, and you still think about their wrong whenever you think of them, then it's time to give those feelings the Lord, and leave them there. Release the hurt from your heart that they have caused you, for unforgiveness can come between you and God and prevent your own sins from being forgiven (Matthew 6:15), and can give the enemy a legal ground to bring trouble upon you (Matthew 18:23-35), such as spirits of infirmity, sickness, diseases, etc. Make the choice today to release those hurt feelings, and pray something like this out loud, "Father, I have been holding bitterness in my heart against _______ because they did _________ to me, and I regret not forgiving them as you have asked of me. Forgive me for not forgiving them as I should have. I now release those hurt feelings to you in Jesus' name, Amen." (Repeat prayer for different people and situations if necessary.) Forgiveness is a choice, and when you make that choice, God can help you heal and release those hurt feelings in your heart against that person(s).
Laying on of hands: Something that can help encourage a healing to come, is when another believer, who is strong in faith, lays his or her hands on you and heals you (it's not 'them' healing you, it's God working 'through' them!). Mark 16:17-18, "And these signs shall follow them that believe... they shall lay hands on the sick, and they shall recover."
Speak a word in faith: Jesus gave you authority to heal and be healed, therefore speak to the part of your body that needs a healing, and command it to BE HEALED IN JESUS' NAME! Just like Jesus and the early church did: John 5:8, "Jesus saith unto him, Rise, take up thy bed, and walk." And in the early church: Acts 3:6, "Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk."
Common blockages to healing
Lack of Faith: This is one of the most common of blockages that can prevent a healing. Jesus made it clear in many healings, that faith is important for you to use in receiving your healing. Matthew 9:29, "Then touched he their eyes, saying, According to your faith be it unto you." Also look at Matthew 9:22, "Daughter, be of good comfort; thy faith hath made thee whole." Jesus also made it clear that, "...If thou canst believe, all things are possible to him that believeth." (Mark 9:23). Mark 11:24, "Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." Lack of faith can block us from receiving (James 1:6-7).
Unforgiveness in the heart: If there's somebody who you are holding grudges or bitterness against, then you need to release that hurt and bitterness from your heart. If somebody has wronged you, and you still think about their wrong whenever you think of them, then it's time to give those feelings the Lord, and leave them there. Release the hurt from your heart that they have caused you, for unforgiveness can come between you and God and prevent your own sins from being forgiven (Matthew 6:15), and can give the enemy a legal ground to bring trouble upon you (Matthew 18:23-35), such as spirits of infirmity, sickness, diseases, etc.
Unconfessed sin: 1 John 1:9 tells us that if we confess our sins, He is faithful and just to forgive us our sins and cleanse us of all unrighteousness. If we don't confess our sins, they can remain lingering around in our lives. Different times Jesus would say to the person "your sins are forgiven" instead of saying "rise and walk". In other words, Him forgiving their sins, opened them up to be healed as well. Pray and ask God to reveal to you any sins that you need to take before Him. Once you confess and repent of your sin, your heavenly Father welcomes you with open arms (Luke 15)! Sometimes a believer has walked away from God, and God is saying, "Come to me and forsake your sins and I'll heal you!" 2 Chronicles 7:14, "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land."
Wrong battle plan: Sometimes a healing is not what the person needs. There are many times when a person is being prayed over for a healing and yet the person doesn't need a healing at all; they need a deliverance. A spirit of infirmity has attached itself to them, and is causing some sort of health problem. In Matthew, roughly half of all the 'healings' Jesus did were actually deliverances! Spirits were known to cause physical infirmities, blindness, deafness, etc.
Not knowing it's God's will to heal us: Our Christian faith is based upon God's Word, and therefore if we don't know that it's God's will to heal us, then we will doubt when we ask for a healing, or beg for a healing, instead of confidently receiving it in the name of Jesus. How are you supposed to ask in faith, and receive, if you aren't really sure that God will heal you? What kind of faith is that? It's not Biblical faith, because Jesus said that faith cometh by hearing and hearing of God's Word!
These are some of the common things that can block a healing. This spiritual realm is not a one-shot deal in every situation. There can be many reasons why a person is where they are. I know the deliverance ministry has brought healing to many many people, because so many sickness and diseases are not really physical problems at all, but spiritual ones manifesting in the physical realm.
Some people hold bitterness in their heart, and then when they seek a healing, they may not receive it, because in reality, that sickness or disease is there because of their bitterness, and if they don't deal with the root of the problem, it's likely they aren't going to receive a healing at all. Then they rush out and tell all their friends that God doesn't heal everybody, or that God wanted them to have their sickness. What a mess! All because they didn't understand the reason behind their 'blocked healing'. Don't let this happen to you!
What Is Mind Renewal & Why Is It So Important?
by Nancy Missler
Romans 12:1-2 tells us that the way we are "transformed," the way we learn to live Christ's Life, is by the renewing of our minds - putting off our own negative and corrupt thinking and putting on God's Thoughts. As we continue in our series on being transformed by the renewing of our minds , we want to cover two important questions. 1) What is "mind renewal?" and, 2) Why is "mind renewal" so important?
Ephesians 4:22-24 exhorts us to "... put off concerning the former conversation (behavior) the old man (old self), which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind ; and that ye put on the new man (the new self), which after God is created in righteousness and true holiness."
A "renewed mind," then, is one that has done two things: It has "put off" any sin (any hurt, doubt, fear, rebellion, self-centeredness, lust, bitterness, etc.), any corrupt thinking, or any barrier that would quench God's Spirit and has "put on" the Mind of Christ (2 Corinthians 10:5).
Renewing our minds is not simply "changing" our thoughts, but actually putting off the old, negative thoughts as well as putting on God's Thoughts. In other words, we can't just say to God, "Lord, give me Your Thoughts," and somehow expect Him to "automatically" give us His Mind. We must first put off our own self-centered thinking by confessing, repenting, and then giving it to God. At this point, we can then put on the Mind of Christ.
Hal Lindsey points out that "to renew" means to exchange one thing for another. In other words, when we put off and put on, we're exchanging our thinking for God's. If we're not willing to yield, set aside and relinquish our own thoughts, however, then our thinking process will never be renewed and our lives will never be transformed.
Reasons Mind Renewal Is So Important
There are many reasons why "mind renewal" is critical. But there are several reasons worth pointing out in this series: God wants us to have His Mind (His thoughts, His viewpoint) in every situation. He wants us to have the supernatural ability to discern everything that happens to us from His vantage point and His perspective, and not get bogged down and buried by our own negative thoughts and feelings or by what we can "see" going on. If we can see from His perspective, then we'll be able to "soar" above our circumstances, our problems, and our trials and not get buried under them.
A Perfect Example
Joseph in the Old Testament, I believe, is a wonderful example of someone who was able to see all that happened to him from God's perspective.
The story goes like this: Joseph, the most beloved of all the sons of Jacob, had a dream. However, he made the mistake of telling his brothers the dream. His brothers were already jealous of him because he was their father's favorite. But after hearing Joseph's dream, they were irate and determined to get rid of him any way they could.
The brothers put Joseph in a pit and finally sold him to the Midianites. The Midianites, in turn, sold Joseph to Potiphar, an officer in Pharaoh's guard. After an incident with Potiphar's wife, however, in which she tricked Joseph by making it look like he had seduced her, Joseph was sent to prison (Genesis 39).
While in prison, Joseph met the King's baker and butler and did them a favor by interpreting their dreams. He begged them to remember him when they were released from jail. However, when it came time that the chief butler was released, he soon forgot Joseph and his favors.
I'm sure you know the rest of the story. Two more years went by when Pharoah dreamed a dream and the chief butler finally remembered Joseph in prison and the interpretation of his own dreams. Pharoah's men contacted Joseph, released him, and eventually Joseph became Pharoah's right-hand man.
Joseph was only 17 years old when his brothers threw him into the pit to be sold, and he was well over 30 when Pharoah finally released him. He had been "in bondage" for over 13 years!
Now you know Joseph must have struggled with "justified" hurts, resentments and bitterness. He was not a "supersaint," but human just like us. Scripture tells us, however, that all who saw Joseph "knew God was with him." (Genesis 39:3) Somehow, in spite of all the horrendous circumstances and all the justified natural emotions Joseph must have had, his countenance and his life actions still showed forth his love of God.
The only way Joseph could possibly have made this impression was by constantly "putting off" his own natural bitterness and resentments and putting on God's wisdom and understanding, thereby being able to see all that happened to him not from his own viewpoint, but from God's.
This is validated in Genesis 50:20 when Joseph finally meets up with his brothers and says to them, "...ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive."
This is an incredible response. It's not a natural reaction. Humanly, I'm sure Joseph would have loved to have had his revenge, but that's not how he acted. He saw all things that had happened to him as being used for God's purposes in his own life.
Do we "see" like this in our own trials? Do we see all the things that God has allowed in our lives as being used for our good? I know I still have a long way to go in being able to do this continually.
By the way, there were no psychologists and no psychiatrists in Joseph's day. Yet somehow, Joseph was able to become freed from his traumatic past (and his dysfunctional family), and his life was transformed anyway.
If Only I Could Have
Fifteen years ago, when Chuck and I were going through all our marital trials, if I could only have seen my circumstances from God's perspective, through His Mind (and not through my own emotional way of thinking), I might have been more of a genuine witness and a true representative of Christ going through the trials , just as Joseph was. But I wasn't able to see from God's perspective because I got buried in my own hurts and my own circumstances. Thus, God's Life in me became quenched and I couldn't "live the truth."
Remember, our "witness" is not in what we "say"; the witness people notice and relate to most is our life actions (especially when we are going through difficult times). Do we still show forth God's Life? Does it still work for us then - even in the hard places?
It takes constant discipline not to give in to our negative thoughts and emotions that are trying to crush and drown us. Often, it seems like it would just be easier to give in and let our own feelings rule. But, you know what happens if we do that? Those negative thoughts and emotions "take us captive," and then we'll drown for sure.
This, of course, is exactly what Satan wants! He revels in our bondage to our own negative thoughts. He wants us totally immersed and consumed in our own problems, bound to him by our hurts, our fears, our pain, our wounds and our circumstances (chains of sin) because then we'll see everything that happens to us from our own horizontal viewpoint and not from God's perspective or the Mind of Christ. As a result, we won't be transformed into God's image, but simply conformed to the world's image and the Gospel won't be passed on.
The Eagle
Scripture often refers to the eagle as a symbol of this renewing process. Psalm 103:5 says that "our youth will be renewed like the eagle." "Youth" here, I believe, refers to the "original image" that God created us to have - His Love, His Wisdom and His Power. As we renew our minds, it's true, we'll be transformed back into God's Image, which is what God intended for us all along.
One of the reasons I believe God uses the eagle as a symbol of this transformation process is that the eagle is the only bird whose whole physical strength is literally renewed after each molting season. In other words, only after the eagle has "put off" his old feathers, so to speak, does he actually receive "new" physical strength to soar above his enemies.
And it's the same with us. When we "put off" the old and "put on" the new, we too receive God's supernatural strength to soar above our enemies (Isaiah 59:19).
Another reason I believe God uses the eagle as a symbol of our renewal and transformation is because the eagle again comes from the only bird family that has "telescopic sight," a kind of "zoom-in-focus" lens. An eagle can search out objects literally miles away (indistinguishable to the human eye). Eagles can see a quarter from over 200 yards away and a rabbit from over a mile away. This, of course, increases their ability to judge and discern the true situation.
It's the same with us. Our minds, when renewed by God's Spirit, have the same supernatural ability. We are able to judge, discern and pick up things that the natural eye (natural mind) would never be able to see or understand. We are given the supernatural wisdom and ability to discern the true situation and see everything that happens to us from God's vantage point.
Isaiah 40:31, "They that wait upon the Lord shall renew their strength; they shall mount up with wings like eagles; they shall run, and not be weary; and they shall walk, and not faint."
These are the true over-comers. "Overcoming" simply means freedom from self, freedom from our circumstances and freedom from others' responses.
Having a renewed mind, putting off our own negative thoughts and putting on the Mind of Christ is the only way we can begin to see everything that happens to us from God's perspective and not get buried by our own.
* * *
by Nancy Missler
Romans 12:1-2 tells us that the way we are "transformed," the way we learn to live Christ's Life, is by the renewing of our minds - putting off our own negative and corrupt thinking and putting on God's Thoughts. As we continue in our series on being transformed by the renewing of our minds , we want to cover two important questions. 1) What is "mind renewal?" and, 2) Why is "mind renewal" so important?
Ephesians 4:22-24 exhorts us to "... put off concerning the former conversation (behavior) the old man (old self), which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind ; and that ye put on the new man (the new self), which after God is created in righteousness and true holiness."
A "renewed mind," then, is one that has done two things: It has "put off" any sin (any hurt, doubt, fear, rebellion, self-centeredness, lust, bitterness, etc.), any corrupt thinking, or any barrier that would quench God's Spirit and has "put on" the Mind of Christ (2 Corinthians 10:5).
Renewing our minds is not simply "changing" our thoughts, but actually putting off the old, negative thoughts as well as putting on God's Thoughts. In other words, we can't just say to God, "Lord, give me Your Thoughts," and somehow expect Him to "automatically" give us His Mind. We must first put off our own self-centered thinking by confessing, repenting, and then giving it to God. At this point, we can then put on the Mind of Christ.
Hal Lindsey points out that "to renew" means to exchange one thing for another. In other words, when we put off and put on, we're exchanging our thinking for God's. If we're not willing to yield, set aside and relinquish our own thoughts, however, then our thinking process will never be renewed and our lives will never be transformed.
Reasons Mind Renewal Is So Important
There are many reasons why "mind renewal" is critical. But there are several reasons worth pointing out in this series: God wants us to have His Mind (His thoughts, His viewpoint) in every situation. He wants us to have the supernatural ability to discern everything that happens to us from His vantage point and His perspective, and not get bogged down and buried by our own negative thoughts and feelings or by what we can "see" going on. If we can see from His perspective, then we'll be able to "soar" above our circumstances, our problems, and our trials and not get buried under them.
A Perfect Example
Joseph in the Old Testament, I believe, is a wonderful example of someone who was able to see all that happened to him from God's perspective.
The story goes like this: Joseph, the most beloved of all the sons of Jacob, had a dream. However, he made the mistake of telling his brothers the dream. His brothers were already jealous of him because he was their father's favorite. But after hearing Joseph's dream, they were irate and determined to get rid of him any way they could.
The brothers put Joseph in a pit and finally sold him to the Midianites. The Midianites, in turn, sold Joseph to Potiphar, an officer in Pharaoh's guard. After an incident with Potiphar's wife, however, in which she tricked Joseph by making it look like he had seduced her, Joseph was sent to prison (Genesis 39).
While in prison, Joseph met the King's baker and butler and did them a favor by interpreting their dreams. He begged them to remember him when they were released from jail. However, when it came time that the chief butler was released, he soon forgot Joseph and his favors.
I'm sure you know the rest of the story. Two more years went by when Pharoah dreamed a dream and the chief butler finally remembered Joseph in prison and the interpretation of his own dreams. Pharoah's men contacted Joseph, released him, and eventually Joseph became Pharoah's right-hand man.
Joseph was only 17 years old when his brothers threw him into the pit to be sold, and he was well over 30 when Pharoah finally released him. He had been "in bondage" for over 13 years!
Now you know Joseph must have struggled with "justified" hurts, resentments and bitterness. He was not a "supersaint," but human just like us. Scripture tells us, however, that all who saw Joseph "knew God was with him." (Genesis 39:3) Somehow, in spite of all the horrendous circumstances and all the justified natural emotions Joseph must have had, his countenance and his life actions still showed forth his love of God.
The only way Joseph could possibly have made this impression was by constantly "putting off" his own natural bitterness and resentments and putting on God's wisdom and understanding, thereby being able to see all that happened to him not from his own viewpoint, but from God's.
This is validated in Genesis 50:20 when Joseph finally meets up with his brothers and says to them, "...ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive."
This is an incredible response. It's not a natural reaction. Humanly, I'm sure Joseph would have loved to have had his revenge, but that's not how he acted. He saw all things that had happened to him as being used for God's purposes in his own life.
Do we "see" like this in our own trials? Do we see all the things that God has allowed in our lives as being used for our good? I know I still have a long way to go in being able to do this continually.
By the way, there were no psychologists and no psychiatrists in Joseph's day. Yet somehow, Joseph was able to become freed from his traumatic past (and his dysfunctional family), and his life was transformed anyway.
If Only I Could Have
Fifteen years ago, when Chuck and I were going through all our marital trials, if I could only have seen my circumstances from God's perspective, through His Mind (and not through my own emotional way of thinking), I might have been more of a genuine witness and a true representative of Christ going through the trials , just as Joseph was. But I wasn't able to see from God's perspective because I got buried in my own hurts and my own circumstances. Thus, God's Life in me became quenched and I couldn't "live the truth."
Remember, our "witness" is not in what we "say"; the witness people notice and relate to most is our life actions (especially when we are going through difficult times). Do we still show forth God's Life? Does it still work for us then - even in the hard places?
It takes constant discipline not to give in to our negative thoughts and emotions that are trying to crush and drown us. Often, it seems like it would just be easier to give in and let our own feelings rule. But, you know what happens if we do that? Those negative thoughts and emotions "take us captive," and then we'll drown for sure.
This, of course, is exactly what Satan wants! He revels in our bondage to our own negative thoughts. He wants us totally immersed and consumed in our own problems, bound to him by our hurts, our fears, our pain, our wounds and our circumstances (chains of sin) because then we'll see everything that happens to us from our own horizontal viewpoint and not from God's perspective or the Mind of Christ. As a result, we won't be transformed into God's image, but simply conformed to the world's image and the Gospel won't be passed on.
The Eagle
Scripture often refers to the eagle as a symbol of this renewing process. Psalm 103:5 says that "our youth will be renewed like the eagle." "Youth" here, I believe, refers to the "original image" that God created us to have - His Love, His Wisdom and His Power. As we renew our minds, it's true, we'll be transformed back into God's Image, which is what God intended for us all along.
One of the reasons I believe God uses the eagle as a symbol of this transformation process is that the eagle is the only bird whose whole physical strength is literally renewed after each molting season. In other words, only after the eagle has "put off" his old feathers, so to speak, does he actually receive "new" physical strength to soar above his enemies.
And it's the same with us. When we "put off" the old and "put on" the new, we too receive God's supernatural strength to soar above our enemies (Isaiah 59:19).
Another reason I believe God uses the eagle as a symbol of our renewal and transformation is because the eagle again comes from the only bird family that has "telescopic sight," a kind of "zoom-in-focus" lens. An eagle can search out objects literally miles away (indistinguishable to the human eye). Eagles can see a quarter from over 200 yards away and a rabbit from over a mile away. This, of course, increases their ability to judge and discern the true situation.
It's the same with us. Our minds, when renewed by God's Spirit, have the same supernatural ability. We are able to judge, discern and pick up things that the natural eye (natural mind) would never be able to see or understand. We are given the supernatural wisdom and ability to discern the true situation and see everything that happens to us from God's vantage point.
Isaiah 40:31, "They that wait upon the Lord shall renew their strength; they shall mount up with wings like eagles; they shall run, and not be weary; and they shall walk, and not faint."
These are the true over-comers. "Overcoming" simply means freedom from self, freedom from our circumstances and freedom from others' responses.
Having a renewed mind, putting off our own negative thoughts and putting on the Mind of Christ is the only way we can begin to see everything that happens to us from God's perspective and not get buried by our own.
* * *
The Mind of Christ
May the mind of Christ, my Savior,
Live in me from day to day,
By His love and power controlling
All I do and say.
May the Word of God dwell richly
In my heart from hour to hour,
So that all may see I triumph
Only through His power.
May the peace of God my Father
Rule my life in everything,
That I may be calm to comfort
Sick and sorrowing.
May the love of Jesus fill me
As the waters fill the sea;
Him exalting, self abasing,
This is victory.
May I run the race before me,
Strong and brave to face the foe,
Looking only unto Jesus
As I onward go.
May His beauty rest upon me,
As I seek the lost to win,
And may they forget the channel,
Seeing only Him.
May the Mind of Christ, My Savior
Kate Wilkenson
Live in me from day to day,
By His love and power controlling
All I do and say.
May the Word of God dwell richly
In my heart from hour to hour,
So that all may see I triumph
Only through His power.
May the peace of God my Father
Rule my life in everything,
That I may be calm to comfort
Sick and sorrowing.
May the love of Jesus fill me
As the waters fill the sea;
Him exalting, self abasing,
This is victory.
May I run the race before me,
Strong and brave to face the foe,
Looking only unto Jesus
As I onward go.
May His beauty rest upon me,
As I seek the lost to win,
And may they forget the channel,
Seeing only Him.
May the Mind of Christ, My Savior
Kate Wilkenson
Friday, April 2, 2010
Paul and the Ten Commandments
Paul deals with the Ten Commandments directly in 2 Corinthians 3, where he describes laws written on stone tablets and Moses’ face shining with glory. It is clear that he is talking about the Ten Commandments, and he calls them “the ministry of death” (verse 7). Let’s look at this chapter in detail.
Paul begins this chapter by pointing out that he, the apostle Christ used to begin the Corinthian church, did not need a “letter of recommendation” from anybody: “Are we beginning to commend ourselves again? Or do we need, like some people, letters of recommendation to you or from you? You yourselves are our letter, written on our hearts, known and read by everybody” (verses 1-2). The people themselves served as proof that Paul was an apostle of Christ: “You show that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. Such confidence as this is ours through Christ before God” (verses 3-4).
Paul explains that God is the real source of his authority: “Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God. He has made us competent as ministers of a new covenant — not of the letter but of the Spirit; for the letter kills, but the Spirit gives life” (verses 5-6). The new covenant had already been instituted, and Paul was serving God in it.
The new contrasted with the old covenant
Paul has already mentioned “tablets of stone,” and then the “new covenant.” He then builds the contrast between the new and the old. His authenticity as an apostle of Christ is not built on the old covenant, but on the new — not on the letters engraved in stone, but in the Spirit of God.
Let’s see how he develops the contrast: “Now if the ministry that brought death, which was engraved in letters on stone, came with glory, so that the Israelites could not look steadily at the face of Moses because of its glory, fading though it was, will not the ministry of the Spirit be even more glorious?” (verses 7-8). Paul is talking about something written on stone, at a time when Moses’ face shone with glory. It is clear that he is talking about the Ten Commandments. This is what was written on stone. This is when Moses’ face shone (Exodus 34:29). Paul is calling the Ten Commandments a “ministry that brought death.” Paul was not a minister of the letter (the Ten Commandments), but of the Spirit.
Notice that he does not say, like some people want him to, that he was a minister of “the spirit of the law.” Instead of combining law and spirit, Paul equated the law with the letter, and he made a contrast between the Law and the Spirit of God. Of course, it was God who gave the Law. Nevertheless, Paul saw a fundamental contrast between the Law and the Spirit, between the old and the new. There is continuity, of course, for both old and new are covenants of the same God. But even though God does not change, and his underlying principles do not change, his covenants do.
Paul explains some differences in the next verses: “If the ministry that condemns men is glorious, how much more glorious is the ministry that brings righteousness!” (verse 9). The Ten Commandments were a ministry that condemned people. They had some glory, but not nearly as much as the new covenant. The Ten Commandments cannot bring righteousness, but the new covenant does.
A fading glory
“For what was glorious has no glory now in comparison with the surpassing glory” (verse 10). The Ten Commandments have no glory now, Paul is saying, in comparison to the new covenant, which brings life and righteousness.
“And if what was fading away came with glory, how much greater is the glory of that which lasts!” (verse 11). What was fading away? Moses’ face was fading, but Paul is not talking about Moses’ face any more — he is talking about “the ministry that brought death, which was engraved in letters on stone.” That is what “came with glory” (verse 7). That is what was fading away.
The Ten Commandments, Paul is saying, came with glory, but they are fading away, just as surely as the glory of Moses’ face also faded. The new covenant not only has much greater glory, but it also “lasts.” The Ten Commandments, Paul implies, do not last forever. They were designed as a temporary “ministry of condemnation,” designed to lead people to Christ.
Paul deals with the Ten Commandments directly in 2 Corinthians 3, where he describes laws written on stone tablets and Moses’ face shining with glory. It is clear that he is talking about the Ten Commandments, and he calls them “the ministry of death” (verse 7). Let’s look at this chapter in detail.
Paul begins this chapter by pointing out that he, the apostle Christ used to begin the Corinthian church, did not need a “letter of recommendation” from anybody: “Are we beginning to commend ourselves again? Or do we need, like some people, letters of recommendation to you or from you? You yourselves are our letter, written on our hearts, known and read by everybody” (verses 1-2). The people themselves served as proof that Paul was an apostle of Christ: “You show that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. Such confidence as this is ours through Christ before God” (verses 3-4).
Paul explains that God is the real source of his authority: “Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God. He has made us competent as ministers of a new covenant — not of the letter but of the Spirit; for the letter kills, but the Spirit gives life” (verses 5-6). The new covenant had already been instituted, and Paul was serving God in it.
The new contrasted with the old covenant
Paul has already mentioned “tablets of stone,” and then the “new covenant.” He then builds the contrast between the new and the old. His authenticity as an apostle of Christ is not built on the old covenant, but on the new — not on the letters engraved in stone, but in the Spirit of God.
Let’s see how he develops the contrast: “Now if the ministry that brought death, which was engraved in letters on stone, came with glory, so that the Israelites could not look steadily at the face of Moses because of its glory, fading though it was, will not the ministry of the Spirit be even more glorious?” (verses 7-8). Paul is talking about something written on stone, at a time when Moses’ face shone with glory. It is clear that he is talking about the Ten Commandments. This is what was written on stone. This is when Moses’ face shone (Exodus 34:29). Paul is calling the Ten Commandments a “ministry that brought death.” Paul was not a minister of the letter (the Ten Commandments), but of the Spirit.
Notice that he does not say, like some people want him to, that he was a minister of “the spirit of the law.” Instead of combining law and spirit, Paul equated the law with the letter, and he made a contrast between the Law and the Spirit of God. Of course, it was God who gave the Law. Nevertheless, Paul saw a fundamental contrast between the Law and the Spirit, between the old and the new. There is continuity, of course, for both old and new are covenants of the same God. But even though God does not change, and his underlying principles do not change, his covenants do.
Paul explains some differences in the next verses: “If the ministry that condemns men is glorious, how much more glorious is the ministry that brings righteousness!” (verse 9). The Ten Commandments were a ministry that condemned people. They had some glory, but not nearly as much as the new covenant. The Ten Commandments cannot bring righteousness, but the new covenant does.
A fading glory
“For what was glorious has no glory now in comparison with the surpassing glory” (verse 10). The Ten Commandments have no glory now, Paul is saying, in comparison to the new covenant, which brings life and righteousness.
“And if what was fading away came with glory, how much greater is the glory of that which lasts!” (verse 11). What was fading away? Moses’ face was fading, but Paul is not talking about Moses’ face any more — he is talking about “the ministry that brought death, which was engraved in letters on stone.” That is what “came with glory” (verse 7). That is what was fading away.
The Ten Commandments, Paul is saying, came with glory, but they are fading away, just as surely as the glory of Moses’ face also faded. The new covenant not only has much greater glory, but it also “lasts.” The Ten Commandments, Paul implies, do not last forever. They were designed as a temporary “ministry of condemnation,” designed to lead people to Christ.
Is tithing required in the new covenant?
Related articles:
Does the Bible tell us to pay at least 10 percent of our incomes to the church? This paper examines the biblical evidence.
Abraham and Jacob
The first biblical mention of tithing is in Genesis 14. After four Mesopotamian kings had taken Lot captive, Abraham attacked them and recovered all the booty. After his victory, the king of Sodom came out to meet him, and so did Melchizedek, a priest of God. Melchizedek blessed Abraham, and then Abraham "gave him a tenth of everything" (Gen. 14:20).
The text does not tell us whether Abraham had ever tithed before, or ever tithed afterwards. But it does show that Abraham was generous. He gave the rest of his booty to the king of Sodom (verses 23-24). Abraham kept all of God's laws that were relevant in his day (Gen. 26:5), but Genesis does not tell us whether tithing was a law in Abraham's day. Many of God's decrees and requirements were built around the nation of Israel and the Levitical priesthood and tabernacle. Abraham could not have kept such decrees and laws. He may have tithed regularly, but we cannot prove it.
The next mention of tithing is in Genesis 28:20-22. Jacob had a miraculous dream at Bethel. In the morning, Jacob vowed to tithe if God helped him during his journey. He was trying to make a bargain with God. He wanted special help, and in return for that help, he was willing to worship God, and to tithe as a part of that worship. Tithing may have been part of the common worship practices of that time and culture.
Biblical commands about tithing generally concern grain, wine and oil.1 A different system of giving was required for some animals. In the last plague on Egypt, God killed the firstborn male of every animal and human, but he spared the Israelites and their animals. Therefore, God claimed ownership of every Israelite firstborn and firstling male animal (Ex. 13:2; Num. 3:13).
This applied not only to the generation that left Egypt,2 but every future generation as well. Clean firstlings were to be given to the priests and sacrificed (Num. 18:15-17); priests and people ate them during the festivals (Deut. 15:19-20; 12:6, 17; 14:23). Unclean animals and humans were to be redeemed (Ex. 13:12-15; 34:19-20). This continued to be the law in Nehemiah's day (Neh. 10:36) and in Jesus' day (Luke 2:23).
The people also gave firstfruits of their harvest (Ex. 23:19; 34:26; Lev. 2:14), but these firstfruits do not seem to be a fixed percentage.
Tithes
Tithing was required on flocks: "every tenth animal that passes under the shepherd's rod"3 (Lev. 27:32). Was this in addition to the firstlings, or was it instead of firstlings? We do not know exactly how these laws would be administered. It is not necessary for us to take a position on these details.
"A tithe of everything from the land, whether grain from the soil or fruit from the trees, belongs to the Lord; it is holy to the Lord" (Lev. 27:30).4 The tithes and firstfruits belonged to God, and he gave them to the Levites (Num. 18:12-13, 21, 24). They could keep 90 percent of what they were given, but had to give 10 percent as an offering (verses 26-32).
Tithing was done in the days of Hezekiah (2 Chr. 31:5-6), Nehemiah (Neh. 10:35-39; 12:44) and Jesus (Matt. 23:23; Luke 11:42). In Malachi's day, tithing was required (Mal. 3:8-10), and physical blessings were promised for obedience, just as physical blessings were promised for obedience to the old covenant.
Additional tithes?
God gave the tithes to the Levites, but the people could eat their tithes during festivals (Deut. 12:5-7, 17-19; 14:23). Some have drawn the conclusion that Deuteronomy is talking about an additional tithe, a festival tithe.5 The people needed a tithe for the festivals, since the festivals constituted about 5 percent of the year, plus travel time. During sabbatical years, farmers would not have their regular income, so they may not have been able to go to every festival in every year. Or perhaps they saved the festival tithe from year to year.
At the end of every three years of farming, the Israelites were to set aside a tithe for the Levites, resident aliens, orphans and widows (Deut. 14:28-29; 26:12-15). It is not clear whether this was an alternative use of a previous tithe, or an additional tithe.6 Evidence in favor of the latter is that Deut. 14:28-29 does not mention any firstlings or other offerings. This suggests that it is not in the same category as the other tithes, but was an additional tithe.
Tithing in the new covenant
Now let us consider whether tithing is required in the new covenant. Tithing is mentioned only three or four times in the New Testament. Jesus acknowledged that the Pharisees were very careful about tithing (Luke 18:12), and he said that they should not leave it undone (Matt. 23:23; Luke 11:42). Tithing, like other old covenant rules and rituals, was a law at the time Jesus spoke. Jesus criticized the Pharisees not for tithing, but for treating tithing as more important than mercy, love, justice and faithfulness.
The only other New Testament mention of tithing is in Hebrews. The fact that Abraham was blessed by and paid tithes to Melchizedek illustrates the superiority of Melchizedek and Jesus Christ over the Levitical priesthood (Heb. 7:1-10). The passage then goes on to note that "when there is a change of the priesthood, there must also be a change of the law" (verse 12).
There was a change of the priesthood from the Levites to Jesus Christ, and this implies a change in the law that assigned the Levites to be priests. How much has been changed? Hebrews says that the old covenant is obsolete. The package of laws that commanded tithes to be given to the Levites is obsolete.
Humans should honor God by voluntarily returning some of the blessings he gives them — this is still a valid principle. The only place that a percentage is required is within the old covenant. There is good precedent for tithing before Sinai, but no proof that it was required.
Responding to the better covenant
Under the old covenant, tithing was required for the support of the old covenant ministers. The Israelites were required to give 10 percent — and their blessing was only a physical one! Christians in the new covenant have much better blessings — spiritual ones. How much more willingly ought we to give in thankfulness for the eternal blessings we have in Christ Jesus?
The Israelites were commanded to give 10 percent under a covenant that could not make them perfect (Heb. 7:19; 9:9). How much more joyfully should we give to God under the new covenant? We have the sacrifice of Jesus Christ, which does cleanse our conscience (9:14). And yet it seems that in America today, even though we have so much more than the Israelites did, people give on average less than half the percentage the Israelites did. Many people today give less to the church than they spend on luxury items. Some people simply cannot give very much, but many people could if they wanted to. God calls on us to examine ourselves, to examine our priorities, and to be generous.
The old covenant gave us condemnation; the new covenant gives us justification and peace with God. How much more should we be willing to give freely and generously so God's work can be done in the world — to proclaim the gospel, to declare the new covenant ministry that gives us true life, and gives that message of life to others?
A person who has faith in Jesus Christ does not worry about whether tithing is commanded in the New Testament. A person who is transformed by Christ to be more like Christ is generous. Such a person wants to give as much as possible to support the gospel and to support needy members. Christians should give generously — but giving is a result of their relationship with God, not a way to earn it. We are given grace through faith, not through tithing.
Some people act as if Christ liberates us from the law so that we can keep more for ourselves. That is false — he liberates us from the penalty of the law so that we can be free to serve him more, as loving children and not merely as slaves. He frees us so we can have faith instead of selfishness.
When it comes to money, the real question is, Is your heart in the gospel of Jesus Christ? Are you putting your money where your heart is? You can tell where your heart is by seeing where you are putting your money. "Where you treasure is, there will your heart be also," Jesus said (Matthew 6:21).
Needs in the new covenant ministry
In the new covenant church, there are financial needs — to support the poor, and to support the gospel by supporting those who preach it. Christians are obligated to give financial support for these needs. Let's see how Paul explained this obligation in his second letter to the Corinthians.
Paul describes himself as a minister of the new covenant (2 Cor. 3:6), which has much greater glory than the old (verse 8). Because of what Christ did for him in the new covenant, Christ's love compelled Paul to preach the gospel, the message of reconciliation (2 Cor. 5:11-21).
Paul exhorted the Corinthians "not to receive God's grace in vain" (6:1). How were they in danger of doing this? Paul had gone out of his way to serve them, but they were withholding their affections from him (6:3-12). He asked them for a fair exchange, for them to open their hearts to him (6:13).
Paul told the Corinthians that they had a duty to give something in response to what they had been given. This response comes in terms of morality (6:14-7:1), which the Corinthians had done (7:8-13), and in terms of affection, which the Corinthians had also done (7:2-7), and in financial generosity, which Paul addresses in chapter 8. This is the way in which the Corinthians had closed their hearts to Paul and withheld their affections.
Paul cited the example of the Macedonian churches, who had given generously, even to the point of self-sacrifice (8:1-5). The example is powerful; the implications are strong that the Corinthians needed to respond to Paul's sacrifices by making sacrifices themselves. But Paul did not make a command (8:8). Instead, he asked first for a turning of the heart. He wanted the Corinthians to give themselves to the Lord first, and then to support Paul. He wanted their gift to be done in sincere love, not from compulsion (8:5, 8). Paul reminded them that Christ had become poor for their sakes; the implication is that the Corinthians should make financial sacrifices in return.
But then Paul reduced the pressure, reminding the Corinthians that they could not give more than they had (8:12). Nor did they have to impoverish themselves to enrich others; Paul was only aiming for equity (8:13-14). Paul again expressed confidence in their willingness to give, and added the peer pressure of the Macedonian example and the boasting he had done in Macedonia about the generosity of the Corinthians (8:24-9:5).
Paul again noted that the offering must be done willingly, not from compulsion or given grudgingly (9:5, 7). He reminded them that God rewards generosity (9:6-11) and that a good example causes people to praise God and puts the gospel in a favorable setting (9:12-14).
This was a collection for the poor in Judea. But Paul said nothing about tithing. Rather, he appealed to the new covenant environment: Christ had made many sacrifices for them, so they ought to be willing to make a few sacrifices to help one another.
In asking for this offering, Paul was also making a financial sacrifice. He had a right to receive financial support himself, but instead of that, he was asking that the offering be given to others. Paul had not asked for any financial support from Corinth (11:7-11; 12:13-16). Instead, he had been supported by Macedonians (11:9).
Paul had a right to be supported by the Corinthians, but he did not use it (1 Cor. 9:3-15). This passage in Paul's first letter tells us more about our Christian duty to give financial support to the gospel. Workers should be able to receive benefits of their work (9:7). The old covenant even made provision for oxen to be given benefits of their work (9:9).
Throughout his appeal, Paul does not cite any laws of tithing. He says that priests received benefits from their work in the temple (9:13), but he does not cite any percentage. Their example is cited in the same way as the example of soldiers, vineyard workers, herdsmen, oxen, plowers and threshers. It is simply a general principle. As Jesus said, "The worker deserves his wages" (Luke 10:7). Paul cited the oxen and wages scriptures again in 1 Timothy 5:17-18. Elders, especially those who preach and teach, should be honored financially as well as with respect.
Jesus also commanded, "those who preach the gospel should receive their living from the gospel" (1 Cor. 9:14). This implies that those who believe should provide a living for some who preach. There is a financial duty, and there is a promised reward for generosity (though that reward may not necessarily be physical or financial).
A need to be generous
Christians have received riches of God's grace, and are to respond with generosity and giving. Christians are called to a life of service, sharing and stewardship. We have an obligation to do good. When we give ourselves to the Lord, we will give generously. Jesus often taught about money.
"Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me," said Jesus to a rich man (Luke 18:22). He said the same thing to his disciples (12:33). The new covenant demands all that we have, and that is fair, since Jesus gave all he had for us. He praised a widow who put two coins into the temple treasury, because she gave "all she had" (21:2).
Wealth is often an enemy of faith. It can "choke" people and cause them to be spiritually unfruitful (8:14). "Woe to you who are rich," Jesus warned (6:24). He warned us about the dangers of greed (12:15) and warned about the danger of storing up wealth for self without being "rich toward God" (12:16-21). When we use wealth to help others, we gain "treasure in heaven" (12:33). This helps us have our heart in heavenly things instead of earthly, temporary things (12:34).
"No servant can serve two masters.... You cannot serve both God and money" (16:13). But money competes for our allegiance; it tempts us to seek our own desires rather than the needs of the kingdom. After the rich man went away sad, Jesus exclaimed: "How hard it is for the rich to enter the kingdom of God! Indeed, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom" (18:24-25).
Conclusion
Christians have a need to give, to share their resources and blessings with others. They have a duty to support the preaching of the gospel, to give financial support to their spiritual leaders, and the church needs this support. If disciples of Jesus Christ can give, but do not, they are falling short.
The old covenant required 10 percent. The new covenant does not specify a percentage, nor do we. However, the new covenant admonishes people to give what they can, and tithing still provides an instructive comparison. For some people, 10 percent may be too much. But some will be able to give more, and some are doing so. Christians should examine their own circumstances and the better blessings they have been given in the new covenant through the atoning sacrifice of Jesus Christ for us and the gift of the Holy Spirit to us. Contributions should be given to the church for its collective work of preaching the gospel and the expenses involved in the local ministry and congregational needs.
Likewise, the new covenant does not specify any particular percentage for assisting the poor. Instead, it asks for equity — and we certainly have room for improvement in this duty.
The old covenant required simple percentages. Everyone knew how much was required. The new covenant has no set percentages. Instead, it requires more soul-searching, more training for the conscience, more selfless love for others, more faith, more voluntary sacrifice and less compulsion. It tests our values, what we treasure most, and where our hearts are
Related articles:
Does the Bible tell us to pay at least 10 percent of our incomes to the church? This paper examines the biblical evidence.
Abraham and Jacob
The first biblical mention of tithing is in Genesis 14. After four Mesopotamian kings had taken Lot captive, Abraham attacked them and recovered all the booty. After his victory, the king of Sodom came out to meet him, and so did Melchizedek, a priest of God. Melchizedek blessed Abraham, and then Abraham "gave him a tenth of everything" (Gen. 14:20).
The text does not tell us whether Abraham had ever tithed before, or ever tithed afterwards. But it does show that Abraham was generous. He gave the rest of his booty to the king of Sodom (verses 23-24). Abraham kept all of God's laws that were relevant in his day (Gen. 26:5), but Genesis does not tell us whether tithing was a law in Abraham's day. Many of God's decrees and requirements were built around the nation of Israel and the Levitical priesthood and tabernacle. Abraham could not have kept such decrees and laws. He may have tithed regularly, but we cannot prove it.
The next mention of tithing is in Genesis 28:20-22. Jacob had a miraculous dream at Bethel. In the morning, Jacob vowed to tithe if God helped him during his journey. He was trying to make a bargain with God. He wanted special help, and in return for that help, he was willing to worship God, and to tithe as a part of that worship. Tithing may have been part of the common worship practices of that time and culture.
Biblical commands about tithing generally concern grain, wine and oil.1 A different system of giving was required for some animals. In the last plague on Egypt, God killed the firstborn male of every animal and human, but he spared the Israelites and their animals. Therefore, God claimed ownership of every Israelite firstborn and firstling male animal (Ex. 13:2; Num. 3:13).
This applied not only to the generation that left Egypt,2 but every future generation as well. Clean firstlings were to be given to the priests and sacrificed (Num. 18:15-17); priests and people ate them during the festivals (Deut. 15:19-20; 12:6, 17; 14:23). Unclean animals and humans were to be redeemed (Ex. 13:12-15; 34:19-20). This continued to be the law in Nehemiah's day (Neh. 10:36) and in Jesus' day (Luke 2:23).
The people also gave firstfruits of their harvest (Ex. 23:19; 34:26; Lev. 2:14), but these firstfruits do not seem to be a fixed percentage.
Tithes
Tithing was required on flocks: "every tenth animal that passes under the shepherd's rod"3 (Lev. 27:32). Was this in addition to the firstlings, or was it instead of firstlings? We do not know exactly how these laws would be administered. It is not necessary for us to take a position on these details.
"A tithe of everything from the land, whether grain from the soil or fruit from the trees, belongs to the Lord; it is holy to the Lord" (Lev. 27:30).4 The tithes and firstfruits belonged to God, and he gave them to the Levites (Num. 18:12-13, 21, 24). They could keep 90 percent of what they were given, but had to give 10 percent as an offering (verses 26-32).
Tithing was done in the days of Hezekiah (2 Chr. 31:5-6), Nehemiah (Neh. 10:35-39; 12:44) and Jesus (Matt. 23:23; Luke 11:42). In Malachi's day, tithing was required (Mal. 3:8-10), and physical blessings were promised for obedience, just as physical blessings were promised for obedience to the old covenant.
Additional tithes?
God gave the tithes to the Levites, but the people could eat their tithes during festivals (Deut. 12:5-7, 17-19; 14:23). Some have drawn the conclusion that Deuteronomy is talking about an additional tithe, a festival tithe.5 The people needed a tithe for the festivals, since the festivals constituted about 5 percent of the year, plus travel time. During sabbatical years, farmers would not have their regular income, so they may not have been able to go to every festival in every year. Or perhaps they saved the festival tithe from year to year.
At the end of every three years of farming, the Israelites were to set aside a tithe for the Levites, resident aliens, orphans and widows (Deut. 14:28-29; 26:12-15). It is not clear whether this was an alternative use of a previous tithe, or an additional tithe.6 Evidence in favor of the latter is that Deut. 14:28-29 does not mention any firstlings or other offerings. This suggests that it is not in the same category as the other tithes, but was an additional tithe.
Tithing in the new covenant
Now let us consider whether tithing is required in the new covenant. Tithing is mentioned only three or four times in the New Testament. Jesus acknowledged that the Pharisees were very careful about tithing (Luke 18:12), and he said that they should not leave it undone (Matt. 23:23; Luke 11:42). Tithing, like other old covenant rules and rituals, was a law at the time Jesus spoke. Jesus criticized the Pharisees not for tithing, but for treating tithing as more important than mercy, love, justice and faithfulness.
The only other New Testament mention of tithing is in Hebrews. The fact that Abraham was blessed by and paid tithes to Melchizedek illustrates the superiority of Melchizedek and Jesus Christ over the Levitical priesthood (Heb. 7:1-10). The passage then goes on to note that "when there is a change of the priesthood, there must also be a change of the law" (verse 12).
There was a change of the priesthood from the Levites to Jesus Christ, and this implies a change in the law that assigned the Levites to be priests. How much has been changed? Hebrews says that the old covenant is obsolete. The package of laws that commanded tithes to be given to the Levites is obsolete.
Humans should honor God by voluntarily returning some of the blessings he gives them — this is still a valid principle. The only place that a percentage is required is within the old covenant. There is good precedent for tithing before Sinai, but no proof that it was required.
Responding to the better covenant
Under the old covenant, tithing was required for the support of the old covenant ministers. The Israelites were required to give 10 percent — and their blessing was only a physical one! Christians in the new covenant have much better blessings — spiritual ones. How much more willingly ought we to give in thankfulness for the eternal blessings we have in Christ Jesus?
The Israelites were commanded to give 10 percent under a covenant that could not make them perfect (Heb. 7:19; 9:9). How much more joyfully should we give to God under the new covenant? We have the sacrifice of Jesus Christ, which does cleanse our conscience (9:14). And yet it seems that in America today, even though we have so much more than the Israelites did, people give on average less than half the percentage the Israelites did. Many people today give less to the church than they spend on luxury items. Some people simply cannot give very much, but many people could if they wanted to. God calls on us to examine ourselves, to examine our priorities, and to be generous.
The old covenant gave us condemnation; the new covenant gives us justification and peace with God. How much more should we be willing to give freely and generously so God's work can be done in the world — to proclaim the gospel, to declare the new covenant ministry that gives us true life, and gives that message of life to others?
A person who has faith in Jesus Christ does not worry about whether tithing is commanded in the New Testament. A person who is transformed by Christ to be more like Christ is generous. Such a person wants to give as much as possible to support the gospel and to support needy members. Christians should give generously — but giving is a result of their relationship with God, not a way to earn it. We are given grace through faith, not through tithing.
Some people act as if Christ liberates us from the law so that we can keep more for ourselves. That is false — he liberates us from the penalty of the law so that we can be free to serve him more, as loving children and not merely as slaves. He frees us so we can have faith instead of selfishness.
When it comes to money, the real question is, Is your heart in the gospel of Jesus Christ? Are you putting your money where your heart is? You can tell where your heart is by seeing where you are putting your money. "Where you treasure is, there will your heart be also," Jesus said (Matthew 6:21).
Needs in the new covenant ministry
In the new covenant church, there are financial needs — to support the poor, and to support the gospel by supporting those who preach it. Christians are obligated to give financial support for these needs. Let's see how Paul explained this obligation in his second letter to the Corinthians.
Paul describes himself as a minister of the new covenant (2 Cor. 3:6), which has much greater glory than the old (verse 8). Because of what Christ did for him in the new covenant, Christ's love compelled Paul to preach the gospel, the message of reconciliation (2 Cor. 5:11-21).
Paul exhorted the Corinthians "not to receive God's grace in vain" (6:1). How were they in danger of doing this? Paul had gone out of his way to serve them, but they were withholding their affections from him (6:3-12). He asked them for a fair exchange, for them to open their hearts to him (6:13).
Paul told the Corinthians that they had a duty to give something in response to what they had been given. This response comes in terms of morality (6:14-7:1), which the Corinthians had done (7:8-13), and in terms of affection, which the Corinthians had also done (7:2-7), and in financial generosity, which Paul addresses in chapter 8. This is the way in which the Corinthians had closed their hearts to Paul and withheld their affections.
Paul cited the example of the Macedonian churches, who had given generously, even to the point of self-sacrifice (8:1-5). The example is powerful; the implications are strong that the Corinthians needed to respond to Paul's sacrifices by making sacrifices themselves. But Paul did not make a command (8:8). Instead, he asked first for a turning of the heart. He wanted the Corinthians to give themselves to the Lord first, and then to support Paul. He wanted their gift to be done in sincere love, not from compulsion (8:5, 8). Paul reminded them that Christ had become poor for their sakes; the implication is that the Corinthians should make financial sacrifices in return.
But then Paul reduced the pressure, reminding the Corinthians that they could not give more than they had (8:12). Nor did they have to impoverish themselves to enrich others; Paul was only aiming for equity (8:13-14). Paul again expressed confidence in their willingness to give, and added the peer pressure of the Macedonian example and the boasting he had done in Macedonia about the generosity of the Corinthians (8:24-9:5).
Paul again noted that the offering must be done willingly, not from compulsion or given grudgingly (9:5, 7). He reminded them that God rewards generosity (9:6-11) and that a good example causes people to praise God and puts the gospel in a favorable setting (9:12-14).
This was a collection for the poor in Judea. But Paul said nothing about tithing. Rather, he appealed to the new covenant environment: Christ had made many sacrifices for them, so they ought to be willing to make a few sacrifices to help one another.
In asking for this offering, Paul was also making a financial sacrifice. He had a right to receive financial support himself, but instead of that, he was asking that the offering be given to others. Paul had not asked for any financial support from Corinth (11:7-11; 12:13-16). Instead, he had been supported by Macedonians (11:9).
Paul had a right to be supported by the Corinthians, but he did not use it (1 Cor. 9:3-15). This passage in Paul's first letter tells us more about our Christian duty to give financial support to the gospel. Workers should be able to receive benefits of their work (9:7). The old covenant even made provision for oxen to be given benefits of their work (9:9).
Throughout his appeal, Paul does not cite any laws of tithing. He says that priests received benefits from their work in the temple (9:13), but he does not cite any percentage. Their example is cited in the same way as the example of soldiers, vineyard workers, herdsmen, oxen, plowers and threshers. It is simply a general principle. As Jesus said, "The worker deserves his wages" (Luke 10:7). Paul cited the oxen and wages scriptures again in 1 Timothy 5:17-18. Elders, especially those who preach and teach, should be honored financially as well as with respect.
Jesus also commanded, "those who preach the gospel should receive their living from the gospel" (1 Cor. 9:14). This implies that those who believe should provide a living for some who preach. There is a financial duty, and there is a promised reward for generosity (though that reward may not necessarily be physical or financial).
A need to be generous
Christians have received riches of God's grace, and are to respond with generosity and giving. Christians are called to a life of service, sharing and stewardship. We have an obligation to do good. When we give ourselves to the Lord, we will give generously. Jesus often taught about money.
"Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me," said Jesus to a rich man (Luke 18:22). He said the same thing to his disciples (12:33). The new covenant demands all that we have, and that is fair, since Jesus gave all he had for us. He praised a widow who put two coins into the temple treasury, because she gave "all she had" (21:2).
Wealth is often an enemy of faith. It can "choke" people and cause them to be spiritually unfruitful (8:14). "Woe to you who are rich," Jesus warned (6:24). He warned us about the dangers of greed (12:15) and warned about the danger of storing up wealth for self without being "rich toward God" (12:16-21). When we use wealth to help others, we gain "treasure in heaven" (12:33). This helps us have our heart in heavenly things instead of earthly, temporary things (12:34).
"No servant can serve two masters.... You cannot serve both God and money" (16:13). But money competes for our allegiance; it tempts us to seek our own desires rather than the needs of the kingdom. After the rich man went away sad, Jesus exclaimed: "How hard it is for the rich to enter the kingdom of God! Indeed, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom" (18:24-25).
Conclusion
Christians have a need to give, to share their resources and blessings with others. They have a duty to support the preaching of the gospel, to give financial support to their spiritual leaders, and the church needs this support. If disciples of Jesus Christ can give, but do not, they are falling short.
The old covenant required 10 percent. The new covenant does not specify a percentage, nor do we. However, the new covenant admonishes people to give what they can, and tithing still provides an instructive comparison. For some people, 10 percent may be too much. But some will be able to give more, and some are doing so. Christians should examine their own circumstances and the better blessings they have been given in the new covenant through the atoning sacrifice of Jesus Christ for us and the gift of the Holy Spirit to us. Contributions should be given to the church for its collective work of preaching the gospel and the expenses involved in the local ministry and congregational needs.
Likewise, the new covenant does not specify any particular percentage for assisting the poor. Instead, it asks for equity — and we certainly have room for improvement in this duty.
The old covenant required simple percentages. Everyone knew how much was required. The new covenant has no set percentages. Instead, it requires more soul-searching, more training for the conscience, more selfless love for others, more faith, more voluntary sacrifice and less compulsion. It tests our values, what we treasure most, and where our hearts are
The Law and the Spirit
In chapter one we saw that the Sinai law, or law of Moses, was God’s covenant with ancient Israel and not with the church. We saw that it served a vital purpose in God’s plan, and that God designed it to fade when Jesus Christ, whom it foretold and pointed toward, arrived. In this chapter, we will look at the connection between the Sinai law and the law of Christ.
Under a new law
According to the apostle Paul, Christians are not under the Sinai law (Romans 6:14). But what does it mean not to be under the law? Does it mean we ought to sin? “By no means!” Paul answers (v. 15).
Paul is explaining that we have now been made one with Christ, and as such, we now serve God in a new way—the way of the Spirit—not in the old way of the written code (Romans 7:4-6). We are now under a “new law”—the law of Christ (1 Corinthians 9:21; 1 John 2:3; John 6:28-29; Hebrews 13:21).
The law of Moses—the law given to Israel at Sinai, including the Ten Commandments—was given on the basis of the Levitical priesthood (Hebrews 7:11). When Christ came as High Priest forever, he superseded the Levitical priesthood, and with it, the law that was based on it (v. 12). He established a new priesthood, and the law that is based on this new priesthood is the law of Christ (1 John 2:3; 3:21-24; 4:13-21).
Paul wrote in 1 Corinthians 9:20 that he was not under the law, referring to the Sinai law. But the fact that he was not under the Sinai law did not mean he was not under God’s law, since he was under Christ’s law (v. 21).
The Sinai law, which was indeed God’s law, has been transcended and superseded by Christ’s law, which is also God’s law. The Sinai law, the law of Moses, was God’s law for Israel until Christ came (Galatians 3:24-25). Then, just as God planned, when Christ came, Christ’s law became the law for all peoples. The temporary was replaced, right on schedule, by the permanent.
Exposed as sinners
The Sinai law exposed everyone as sinners (Romans 3:19-20). When Jesus came, it was God’s time for sin to be defeated (Hebrews 9:26). That cannot be done by a set of regulations. It can be done only by God. And that is what God has done in Christ (Romans 3:21-26).
In Christ, God became human. He, while remaining sinless and guiltless, took our sin and guilt upon himself, died, and was raised in glory.
That changed everything. Now it is clear to those who believe Jesus’ message that God’s purpose all along was to open the door of his kingdom to all humans. He has done what no mere human could do and what the law of Moses could not do—he has broken down the impossible barrier between himself and sinful humans.
Now humans are able to accept the invitation to go through that door—to make the decision of faith—to believe that Jesus is the Son of God and that trusting and following him is the most important thing in the world (Romans 3:21-22).
The law of Christ
It would be a great mistake to think that the law of Christ is simply a substitution of one set of regulations for another. The law of Christ is not a codified set of regulations, though the New Testament does give us clear descriptions of the kind of conduct that is characteristic of those who are under the law of Christ (Galatians 5:22-26; 6:2; Ephesians 4:20-6:20; Philippians 2:1-18; Colossians 3:1-4:6; etc.).
Far beyond any mere set of rules, the law of Christ constitutes a complete reordering of life, a total change of heart, mind, intent and purpose—a change brought about by the Holy Spirit at work in us. The law of Christ is identical with the law of God, and it is what the law of Moses, which was temporary, always pointed toward (Romans 3:21-22; 1 Pet. 1:10-11; John 5:39-40, 45-46; Luke 24:44-47).
The law of Christ, which is also the law of God (1 Corinthians 9:20-21), can be summarized by two overarching commands: “And this is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us” (1 John 3:23).
Greatest commandment
By obeying the law of Christ, which again, is identical with the law of God, we are fulfilling what Jesus called the “greatest commandments” of the law of Moses. Jesus was asked, “‘Teacher, which is the greatest commandment in the law?’ Jesus replied: ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments” (Matthew 22:36-40).
Jesus said that when we put our faith in him, we are demonstrating our love for the Father (John 5:23; 8:42), which fulfills the first of the two greatest commandments of the law of Moses. When we obey Jesus’ command to love one another (John 13:34-35; 15:12, 17), we are fulfilling the second of the two greatest commandments of the law of Moses.
But there is much more to the law of Christ. If it were simply a matter of doing these things on our own, we would surely fail, as we do not have what it takes.
Remaining in Christ
Under the law of Christ, when we obey Jesus’ commands by putting our belief and confidence in him, the Holy Spirit comes to make his home in us (John 14:15-17, 21). When the Holy Spirit lives in us, the Father and the Son are also living in us (v. 23), because God is one.
As we remain in Christ, the true “vine,” we bear fruit, but only because we are in him (John 15:1-8). It is for this reason that Paul is able to say: “Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death. For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man, in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit” (Romans 8:1-4).
Righteousness apart from law
To the church at Rome, Paul declared boldly: “But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and the prophets” (Romans 3:21). Because we are in Christ, God not only forgives our sins, he also provides the righteousness believers need—his own righteousness—and it is a righteousness that does not come from observing the Sinai law. It is a God-given righteousness—a righteousness that comes only by faith in God’s own Son, something Paul says the Old Testament Scriptures had actually been declaring from the beginning.
Paul continued, “This righteousness from God comes through faith in Jesus Christ to all who believe” (v. 22). Once Jesus came, the real meaning of all the Scriptures was revealed—salvation comes to humans only by faith in Jesus. The law of Moses proved everyone sinners; in Christ everyone who believes is saved, and saved apart from that law.
In short, we are saved because God is righteous, not because we are righteous. God’s righteousness, his faithfulness to his covenant promise to Abraham, was attested to by the Law and Prophets (the Old Testament) and has been made fully manifest in Jesus’ death and resurrection. God’s righteousness, his covenant faithfulness, transforms us sinners into his own forgiven and redeemed children through faith in Jesus Christ.
Christ is our righteousness—he is our wisdom, our holiness, our redemption and our righteousness (1 Corinthians 1:30). This righteousness, which alone is true righteousness, is not our own, but God’s, and it comes only from God and only by faith (Philippians 3:9).
You see, what Paul wrote in Romans 3:28 is not negated by what he wrote in verse 31. Paul is not contradicting himself. In verse 28 he wrote: “For we maintain that a man is justified by faith apart from observing the law.” In verse 31 he wrote: “Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.”
Paul means what he says. We are not made righteous by keeping the law given at Sinai. We are made righteous only by faith in Christ. When Christ came, the purpose of the Sinai law was achieved. “Christ is the end of the law so that there may be righteousness for everyone who believes” (Romans 10:4).
Christ was the fulfillment of the Sinai law. He was its goal, its end, its purpose. By God’s design, that law was preparing Israel for Christ, and through Israel the whole world was being prepared for Christ. But the Jews Paul was writing about retained the Sinai law, and in so doing, they had no room for accepting Christ. In rejecting Christ, they entirely missed the point of what Jesus called “their law” (John 15:25).
The law and the Spirit
The Sinai law served to condemn human rebellion against God—but through God’s own loving initiative in Jesus Christ, the Spirit is now at work to transform rebellious hearts into faithful hearts (Romans 5:20-21). The law of Christ commands a life of faith in Christ that is led by the Spirit—a life confident of God’s gracious love toward us and marked by self-sacrificial love toward God and fellow humans (1 John 3:21-24).
Believers are under the law of Christ, under the Spirit—not under the Sinai law—and as such they are not considered sinners, because the Spirit makes believers into children of God, people in whom God lives, and who love with God’s love. “Blessed is the man whose sin the Lord will never count against him,” Paul recites in regard to believers (see Romans 5:4-8).
Many people find that too hard to believe. They ask: “Why would God just ‘count’ believers righteous, even though they still sin? Why would he simply not count their sins against them? God doesn’t just pretend we are righteous. Surely there is something I must do. Surely I must stop sinning before God will count me righteous.”
But that is just Paul’s point. If we can be righteous ourselves, then we do not need God. Yet the real state of things is that we cannot be righteous ourselves, and we do need God. Alone, we are pitiful, wretched and hopeless sinners. Only God can make us righteous, and he loves us so much that he has taken the steps to do just that. He does it because he is good. He does it by his grace, not because we deserve it, because we don’t. We have no righteousness of our own, and the only pathway to God’s righteousness is through faith in Christ. By his grace through faith in Christ, God forgives our sins and imputes Jesus’ righteousness to us.
Faith in the promise
Paul’s letter to the Galatians is strong. He knew that if they listened to the so-called Judaizers and placed themselves under the Sinai law, they were choosing not to have faith in Christ (Galatians 5:2-3). They would be rejecting Christ and the law of Christ. They would be missing the central point of the now-faded law of Moses.
As Jesus had said, if the Jews had believed Moses, they would have believed Jesus, because the law of Moses was designed deliberately to declare his coming (John 5:46-47; Luke 24:45-46). The Mosaic law was in force for a specific period of time, from Sinai till Christ.
When Christ appeared, everything for which God had been preparing the world was revealed. When Christ was raised from the dead, everything God had promised Israel was fulfilled (Acts 13:32). Even the promises God gave to David were designed to be fulfilled by the resurrection of Jesus (v. 34). This astounding mystery of the ages was revealed—yet many of those who had the law chose to reject what God was revealing (vs. 38-41).
Not by the law
God wants his people to love like he loves, not merely to conform to standards of conduct and rituals of separation. Jesus repeatedly condemned those who conformed to the letter of the law but whose hearts were without the love of God.
God wants us to have a new heart, a heart of belief, a heart in which the Spirit dwells. Only the Holy Spirit produces God’s love in us (Romans 5:5) and enables us to keep the law of Christ (1 John 3:21-24). The Spirit comes only by belief. The Spirit does not come by keeping the law (Galatians 3:2-5). That is why Paul teaches that the Sinai law must step aside to make room for the new way of the Spirit, the way of the law of Christ.
Some have misunderstood Acts 5:32 (“We are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him.”) to mean that God gives his Spirit only to those who keep the Sinai law. As we have just seen in Galatians 3:2-5, however, we do not receive the Spirit by observing the law. We receive the Spirit only by faith in Jesus Christ. And that is precisely the point Peter made in Acts 5:32.
Peter was replying to orders of the Jewish council not to preach in Jesus’ name. Peter declared that Jesus’ disciples must obey God, who commanded them to preach faith in Jesus, and not people who order them to stop (vs. 27-31). The obedience Peter is referring to is not obedience to the Sinai law, but obedience to the new thing God had done in sending his Son so that whoever believes in him would not perish, but have everlasting life.
New heart needed
Many people are good at keeping certain rules. But if the love of God is not in their hearts, then their success at keeping rules has a way of turning their hearts rancid. Without God’s love, they turn into sharp-eyed judges of the failings of others. They become prideful and arrogant, and begin to get the idea that the kingdom of God is meant only for them, “the obedient ones,” and not for sinners. They begin to see themselves as better than sinners.
The better they keep the rules, the more and more obscure their own sinfulness becomes to them. Their own need for a Savior becomes less plain, and they begin to imagine a great spiritual rift between themselves and ordinary people. (If you have been a Christian for long, you have probably experienced that tendency in yourself from time to time. I suspect we all do.)
Led by the Spirit
When the love of God penetrates the heart, however, believers find two remarkable things happening at once. First, they are pleasantly surprised to realize that it is beginning to feel somewhat natural to desire the things of God. Second, they are chagrined and grieved to begin to notice the seemingly hopeless extent of the twisted network of hidden wickedness in their hearts.
That is because the Spirit is at work. The Spirit, through the law of Christ, is rewiring us, so to speak, so that we begin to appreciate and love the things God loves. At the same time, the opposite side of the same coin you might say, he begins to illuminate the dark corners of our hearts, so we can see in God’s light what is really going on in there.
The struggle is on. The believer is a citizen of the eternal kingdom, and as such, he or she walks with Christ with a keen sense of being in need of God’s inexhaustible mercy and grace. But he or she also begins to sense the presence of the limitless power of Christ to give help in forsaking the selfish and hateful ways of the former life. New, godly habits begin to form, and old, ungodly habits begin to fade.
Taught by Christ
We are learning to walk in the divine love God has given us. The Teacher, of course, is Christ. That is what it means to be Christ’s disciples. It means to be his students.
Christ is also the living Word of God. The Holy Spirit has inspired the Bible to be an indispensable means of communicating the inner life of Christ to us. That is why Christians make Bible reading, study and meditation a central part of their daily lives.
As we read the Bible, asking God to bless our understanding and to help us hear his voice for us, God teaches us, rebukes us, corrects us, trains us in righteousness and equips us for every good work (2 Timothy 3:16-17). Through this means and others, including the Lord’s Supper (John 6:53-57) and through the faithful teaching of church leaders (Ephesians 4:11-16), God continually leads us into an ever deepening communion with him.
Motivated by grace
Paul knew that the grace of God, when we accept it, is effective in motivating us toward a godly life in ways the law of Moses could never be. He wrote these words to Titus: “For the grace of God that brings salvation has appeared to all men. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good” (Titus 2:11-14).
Sabbath fulfilled in Christ
We have seen that Christians are not under the law given at Mount Sinai, which was a temporary expression of the law of God for Israel until Christ came, but rather are under the law of Christ, which is the law of God forever.
We have seen that Christians are led by the Holy Spirit, who makes his home in believers and teaches us to live by the Word of God. In chapter three we will look more closely at the Sabbath day and its fulfillment in Jesus Christ.
In chapter one we saw that the Sinai law, or law of Moses, was God’s covenant with ancient Israel and not with the church. We saw that it served a vital purpose in God’s plan, and that God designed it to fade when Jesus Christ, whom it foretold and pointed toward, arrived. In this chapter, we will look at the connection between the Sinai law and the law of Christ.
Under a new law
According to the apostle Paul, Christians are not under the Sinai law (Romans 6:14). But what does it mean not to be under the law? Does it mean we ought to sin? “By no means!” Paul answers (v. 15).
Paul is explaining that we have now been made one with Christ, and as such, we now serve God in a new way—the way of the Spirit—not in the old way of the written code (Romans 7:4-6). We are now under a “new law”—the law of Christ (1 Corinthians 9:21; 1 John 2:3; John 6:28-29; Hebrews 13:21).
The law of Moses—the law given to Israel at Sinai, including the Ten Commandments—was given on the basis of the Levitical priesthood (Hebrews 7:11). When Christ came as High Priest forever, he superseded the Levitical priesthood, and with it, the law that was based on it (v. 12). He established a new priesthood, and the law that is based on this new priesthood is the law of Christ (1 John 2:3; 3:21-24; 4:13-21).
Paul wrote in 1 Corinthians 9:20 that he was not under the law, referring to the Sinai law. But the fact that he was not under the Sinai law did not mean he was not under God’s law, since he was under Christ’s law (v. 21).
The Sinai law, which was indeed God’s law, has been transcended and superseded by Christ’s law, which is also God’s law. The Sinai law, the law of Moses, was God’s law for Israel until Christ came (Galatians 3:24-25). Then, just as God planned, when Christ came, Christ’s law became the law for all peoples. The temporary was replaced, right on schedule, by the permanent.
Exposed as sinners
The Sinai law exposed everyone as sinners (Romans 3:19-20). When Jesus came, it was God’s time for sin to be defeated (Hebrews 9:26). That cannot be done by a set of regulations. It can be done only by God. And that is what God has done in Christ (Romans 3:21-26).
In Christ, God became human. He, while remaining sinless and guiltless, took our sin and guilt upon himself, died, and was raised in glory.
That changed everything. Now it is clear to those who believe Jesus’ message that God’s purpose all along was to open the door of his kingdom to all humans. He has done what no mere human could do and what the law of Moses could not do—he has broken down the impossible barrier between himself and sinful humans.
Now humans are able to accept the invitation to go through that door—to make the decision of faith—to believe that Jesus is the Son of God and that trusting and following him is the most important thing in the world (Romans 3:21-22).
The law of Christ
It would be a great mistake to think that the law of Christ is simply a substitution of one set of regulations for another. The law of Christ is not a codified set of regulations, though the New Testament does give us clear descriptions of the kind of conduct that is characteristic of those who are under the law of Christ (Galatians 5:22-26; 6:2; Ephesians 4:20-6:20; Philippians 2:1-18; Colossians 3:1-4:6; etc.).
Far beyond any mere set of rules, the law of Christ constitutes a complete reordering of life, a total change of heart, mind, intent and purpose—a change brought about by the Holy Spirit at work in us. The law of Christ is identical with the law of God, and it is what the law of Moses, which was temporary, always pointed toward (Romans 3:21-22; 1 Pet. 1:10-11; John 5:39-40, 45-46; Luke 24:44-47).
The law of Christ, which is also the law of God (1 Corinthians 9:20-21), can be summarized by two overarching commands: “And this is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us” (1 John 3:23).
Greatest commandment
By obeying the law of Christ, which again, is identical with the law of God, we are fulfilling what Jesus called the “greatest commandments” of the law of Moses. Jesus was asked, “‘Teacher, which is the greatest commandment in the law?’ Jesus replied: ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments” (Matthew 22:36-40).
Jesus said that when we put our faith in him, we are demonstrating our love for the Father (John 5:23; 8:42), which fulfills the first of the two greatest commandments of the law of Moses. When we obey Jesus’ command to love one another (John 13:34-35; 15:12, 17), we are fulfilling the second of the two greatest commandments of the law of Moses.
But there is much more to the law of Christ. If it were simply a matter of doing these things on our own, we would surely fail, as we do not have what it takes.
Remaining in Christ
Under the law of Christ, when we obey Jesus’ commands by putting our belief and confidence in him, the Holy Spirit comes to make his home in us (John 14:15-17, 21). When the Holy Spirit lives in us, the Father and the Son are also living in us (v. 23), because God is one.
As we remain in Christ, the true “vine,” we bear fruit, but only because we are in him (John 15:1-8). It is for this reason that Paul is able to say: “Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death. For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man, in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit” (Romans 8:1-4).
Righteousness apart from law
To the church at Rome, Paul declared boldly: “But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and the prophets” (Romans 3:21). Because we are in Christ, God not only forgives our sins, he also provides the righteousness believers need—his own righteousness—and it is a righteousness that does not come from observing the Sinai law. It is a God-given righteousness—a righteousness that comes only by faith in God’s own Son, something Paul says the Old Testament Scriptures had actually been declaring from the beginning.
Paul continued, “This righteousness from God comes through faith in Jesus Christ to all who believe” (v. 22). Once Jesus came, the real meaning of all the Scriptures was revealed—salvation comes to humans only by faith in Jesus. The law of Moses proved everyone sinners; in Christ everyone who believes is saved, and saved apart from that law.
In short, we are saved because God is righteous, not because we are righteous. God’s righteousness, his faithfulness to his covenant promise to Abraham, was attested to by the Law and Prophets (the Old Testament) and has been made fully manifest in Jesus’ death and resurrection. God’s righteousness, his covenant faithfulness, transforms us sinners into his own forgiven and redeemed children through faith in Jesus Christ.
Christ is our righteousness—he is our wisdom, our holiness, our redemption and our righteousness (1 Corinthians 1:30). This righteousness, which alone is true righteousness, is not our own, but God’s, and it comes only from God and only by faith (Philippians 3:9).
You see, what Paul wrote in Romans 3:28 is not negated by what he wrote in verse 31. Paul is not contradicting himself. In verse 28 he wrote: “For we maintain that a man is justified by faith apart from observing the law.” In verse 31 he wrote: “Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.”
Paul means what he says. We are not made righteous by keeping the law given at Sinai. We are made righteous only by faith in Christ. When Christ came, the purpose of the Sinai law was achieved. “Christ is the end of the law so that there may be righteousness for everyone who believes” (Romans 10:4).
Christ was the fulfillment of the Sinai law. He was its goal, its end, its purpose. By God’s design, that law was preparing Israel for Christ, and through Israel the whole world was being prepared for Christ. But the Jews Paul was writing about retained the Sinai law, and in so doing, they had no room for accepting Christ. In rejecting Christ, they entirely missed the point of what Jesus called “their law” (John 15:25).
The law and the Spirit
The Sinai law served to condemn human rebellion against God—but through God’s own loving initiative in Jesus Christ, the Spirit is now at work to transform rebellious hearts into faithful hearts (Romans 5:20-21). The law of Christ commands a life of faith in Christ that is led by the Spirit—a life confident of God’s gracious love toward us and marked by self-sacrificial love toward God and fellow humans (1 John 3:21-24).
Believers are under the law of Christ, under the Spirit—not under the Sinai law—and as such they are not considered sinners, because the Spirit makes believers into children of God, people in whom God lives, and who love with God’s love. “Blessed is the man whose sin the Lord will never count against him,” Paul recites in regard to believers (see Romans 5:4-8).
Many people find that too hard to believe. They ask: “Why would God just ‘count’ believers righteous, even though they still sin? Why would he simply not count their sins against them? God doesn’t just pretend we are righteous. Surely there is something I must do. Surely I must stop sinning before God will count me righteous.”
But that is just Paul’s point. If we can be righteous ourselves, then we do not need God. Yet the real state of things is that we cannot be righteous ourselves, and we do need God. Alone, we are pitiful, wretched and hopeless sinners. Only God can make us righteous, and he loves us so much that he has taken the steps to do just that. He does it because he is good. He does it by his grace, not because we deserve it, because we don’t. We have no righteousness of our own, and the only pathway to God’s righteousness is through faith in Christ. By his grace through faith in Christ, God forgives our sins and imputes Jesus’ righteousness to us.
Faith in the promise
Paul’s letter to the Galatians is strong. He knew that if they listened to the so-called Judaizers and placed themselves under the Sinai law, they were choosing not to have faith in Christ (Galatians 5:2-3). They would be rejecting Christ and the law of Christ. They would be missing the central point of the now-faded law of Moses.
As Jesus had said, if the Jews had believed Moses, they would have believed Jesus, because the law of Moses was designed deliberately to declare his coming (John 5:46-47; Luke 24:45-46). The Mosaic law was in force for a specific period of time, from Sinai till Christ.
When Christ appeared, everything for which God had been preparing the world was revealed. When Christ was raised from the dead, everything God had promised Israel was fulfilled (Acts 13:32). Even the promises God gave to David were designed to be fulfilled by the resurrection of Jesus (v. 34). This astounding mystery of the ages was revealed—yet many of those who had the law chose to reject what God was revealing (vs. 38-41).
Not by the law
God wants his people to love like he loves, not merely to conform to standards of conduct and rituals of separation. Jesus repeatedly condemned those who conformed to the letter of the law but whose hearts were without the love of God.
God wants us to have a new heart, a heart of belief, a heart in which the Spirit dwells. Only the Holy Spirit produces God’s love in us (Romans 5:5) and enables us to keep the law of Christ (1 John 3:21-24). The Spirit comes only by belief. The Spirit does not come by keeping the law (Galatians 3:2-5). That is why Paul teaches that the Sinai law must step aside to make room for the new way of the Spirit, the way of the law of Christ.
Some have misunderstood Acts 5:32 (“We are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him.”) to mean that God gives his Spirit only to those who keep the Sinai law. As we have just seen in Galatians 3:2-5, however, we do not receive the Spirit by observing the law. We receive the Spirit only by faith in Jesus Christ. And that is precisely the point Peter made in Acts 5:32.
Peter was replying to orders of the Jewish council not to preach in Jesus’ name. Peter declared that Jesus’ disciples must obey God, who commanded them to preach faith in Jesus, and not people who order them to stop (vs. 27-31). The obedience Peter is referring to is not obedience to the Sinai law, but obedience to the new thing God had done in sending his Son so that whoever believes in him would not perish, but have everlasting life.
New heart needed
Many people are good at keeping certain rules. But if the love of God is not in their hearts, then their success at keeping rules has a way of turning their hearts rancid. Without God’s love, they turn into sharp-eyed judges of the failings of others. They become prideful and arrogant, and begin to get the idea that the kingdom of God is meant only for them, “the obedient ones,” and not for sinners. They begin to see themselves as better than sinners.
The better they keep the rules, the more and more obscure their own sinfulness becomes to them. Their own need for a Savior becomes less plain, and they begin to imagine a great spiritual rift between themselves and ordinary people. (If you have been a Christian for long, you have probably experienced that tendency in yourself from time to time. I suspect we all do.)
Led by the Spirit
When the love of God penetrates the heart, however, believers find two remarkable things happening at once. First, they are pleasantly surprised to realize that it is beginning to feel somewhat natural to desire the things of God. Second, they are chagrined and grieved to begin to notice the seemingly hopeless extent of the twisted network of hidden wickedness in their hearts.
That is because the Spirit is at work. The Spirit, through the law of Christ, is rewiring us, so to speak, so that we begin to appreciate and love the things God loves. At the same time, the opposite side of the same coin you might say, he begins to illuminate the dark corners of our hearts, so we can see in God’s light what is really going on in there.
The struggle is on. The believer is a citizen of the eternal kingdom, and as such, he or she walks with Christ with a keen sense of being in need of God’s inexhaustible mercy and grace. But he or she also begins to sense the presence of the limitless power of Christ to give help in forsaking the selfish and hateful ways of the former life. New, godly habits begin to form, and old, ungodly habits begin to fade.
Taught by Christ
We are learning to walk in the divine love God has given us. The Teacher, of course, is Christ. That is what it means to be Christ’s disciples. It means to be his students.
Christ is also the living Word of God. The Holy Spirit has inspired the Bible to be an indispensable means of communicating the inner life of Christ to us. That is why Christians make Bible reading, study and meditation a central part of their daily lives.
As we read the Bible, asking God to bless our understanding and to help us hear his voice for us, God teaches us, rebukes us, corrects us, trains us in righteousness and equips us for every good work (2 Timothy 3:16-17). Through this means and others, including the Lord’s Supper (John 6:53-57) and through the faithful teaching of church leaders (Ephesians 4:11-16), God continually leads us into an ever deepening communion with him.
Motivated by grace
Paul knew that the grace of God, when we accept it, is effective in motivating us toward a godly life in ways the law of Moses could never be. He wrote these words to Titus: “For the grace of God that brings salvation has appeared to all men. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good” (Titus 2:11-14).
Sabbath fulfilled in Christ
We have seen that Christians are not under the law given at Mount Sinai, which was a temporary expression of the law of God for Israel until Christ came, but rather are under the law of Christ, which is the law of God forever.
We have seen that Christians are led by the Holy Spirit, who makes his home in believers and teaches us to live by the Word of God. In chapter three we will look more closely at the Sabbath day and its fulfillment in Jesus Christ.
What is the church?
The Bible says that people who have faith in Christ become part of the "church." What is the church? How is it organized? What is its purpose?
Jesus is building his church
Jesus said, "I will build my church" (Matthew 16:18). The church is important to him—he loved it so much that he gave his life for it (Ephesians 5:25). If we have the mind of Christ, we will love the church, too, and give ourselves to it.
The Greek word for "church" is ekklesia, which means an assembly. In Acts 19:39, 41, it is used for a large group of townspeople. But among Christians, the word ekklesia came to have a special meaning: all who believe in Jesus Christ.
For example, the first time that Luke uses the word, he writes, "great fear seized the whole church" (Acts 5:11). He does not have to explain what the word meant, for his readers were already familiar with it. It meant all Christians, not just those who happened to be there on that particular occasion. "The church" means all disciples of Christ. It refers to people, not to a building.
Each local group of believers is a church. Paul wrote to "the church of God in Corinth" (1 Corinthians 1:2); he referred to "all the churches of Christ" (Romans 16:16) and the "church of the Laodiceans" (Colossians 4:16). But he could also use the word church to refer to all believers everywhere: "Christ loved the church and gave himself up for her" (Ephesians 5:25).
The church exists in several levels. At one level is the universal church, which includes everyone worldwide who accepts Jesus Christ as Lord and Savior. Local churches are a different level, including people who regularly meet together. Denominations are an intermediate level, containing groups of congregations hat work more closely together because of shared history and beliefs.
Local congregations sometimes include unbelievers —family members who have not accepted Jesus as Savior, yet nevertheless meet regularly with believers. Local congregations may also include people who consider themselves to be Christians, but may not be. Experience shows that some of these will later admit that they were not really Christians.
Why we need the church
Many people claim to believe in Jesus Christ but do not want to attend any of his churches. The New Testament shows that the normal pattern is for believers to meet together (Hebrews 10:25).
Paul repeatedly exhorts Christians to do different things to "one another" (Romans 12:10; 15:7; 1 Corinthians 12:25; Galatians 5:13; Ephesians 4:32; Philippians 2:3; Colossians 3:13; 1 Thessalonians 5:13). It is difficult for people to obey these commands if they do not meet with other believers.
A local congregation can give us a sense of belonging, of being involved with other believers. It can give us some spiritual safety, so that we are not blown around by strange ideas. A congregation can give us friendship, fellowship and encouragement. It can teach us things we would never learn on our own. A congregation can help train our children, help us work together for more effective ministry and give us opportunities to serve that help us grow in ways we did not expect. In general, the value that we get out of a local congregation is in proportion to the amount of involvement we give to it.
But perhaps the most important reason for each believer to participate in a local congregation is that members need each other. God has given different abilities to different believers, and he wants us to work together "for the common good" (1 Corinthians 12:4-7). If only part of the work force shows up, it is no surprise that the congregation is not able to do as much as we would like, or to be as healthy as we would like. Unfortunately, some people find it easier to criticize than to help.
Our time, our abilities, our resources are needed to fulfill the work and mission of the church. The commitment of mission-focused people is essential in order for the church to effectively reflect Jesus and his love to the world. Jesus said to pray for laborers (Matthew 9:38). He wants each of us to be working, not sitting on the sidelines.
Individuals who try to be Christian without the church fail to use their strengths to help the people the Bible says we should be helping. The church is a mutual-aid society, and we help each other, knowing that the day may come (and in fact is already here) that we will need to be helped.
Descriptions of the church
The church is described in several ways: the people of God, the family of God, the bride of Christ. We are a building, a temple and a body. Jesus described us as sheep, a field of grain and a vineyard. Each analogy describes a different aspect of the church.
Many of Jesus’ parables of the kingdom describe the church, too. Like a mustard seed, the church started small and yet has grown quite large (Matthew 13:31-32). The church is like a field in which weeds are scattered among the wheat (vv. 24-30). It is like a fishnet that catches bad fish as well as good (vv. 47-50). The church is like a vineyard in which some people work a long time and others only a short time (Matthew 20:1-16). The church is like servants who were given money to invest for the master, and some produce more fruit than others (Matthew 25:14-30).
Jesus described himself as a shepherd, and his disciples as sheep (Matthew 26:31); his mission was to seek lost sheep (Matthew 18:11-14). He described his people as sheep that must be fed and cared for (John 21:15-17). Paul and Peter used the same analogy, saying that church leaders should be shepherds of the flock (Acts 20:28; 1 Peter 5:2).
"You are…God’s building," Paul says (1 Corinthians 3:9). The foundation is Jesus Christ (v. 11), and people are the building built on it. Peter said that we are all "living stones...being built into a spiritual house" (1 Peter 2:5). As we are built together, we "become a dwelling in which God lives by his Spirit" (Ephesians 2:22). We are the temple of God, the temple of the Holy Spirit (1 Corinthians 3:17; 6:19). Although God may be worshiped in any place, the church has worship as one of its purposes.
We are "the people of God," 1 Peter 2:10 tells us. We are what the people of Israel were supposed to be: "a chosen people, a royal priesthood, a holy nation, a people belonging to God" (v. 9; see Exodus 19:6). We belong to God, because Christ purchased us with his blood (Revelation 5:9). We are his children, and his family (Ephesians 3:15). As his people, we are given a great inheritance, and in response we are to try to please him and bring praise to his name.
Scripture also calls us the bride of Christ—a phrase that suggests his love for us, and a tremendous change within ourselves, that we might have such a close relationship with the Son of God. In some of his parables, people are invited to attend the wedding banquet, but in this analogy, we are invited to be the bride.
"Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready" (Revelation 19:7). How do we become ready for this? It is a gift: "Fine linen, bright and clean, was given her to wear" (v. 8). Christ cleanses us "by the washing with water through the word" (Ephesians 5:26). He presents the church to himself, having made her radiant, spotless, holy and righteous (v. 27). He is working in us.
Working together
The picture of the church that best illustrates the way that members relate to one another is that of the body. "You are the body of Christ," Paul says, "and each one of you is a part of it" (1 Corinthians 12:27). Jesus Christ "is the head of the body, the church" (Colossians 1:18), and we are all members of the body. If we are united to Christ, we are united to one another, too, and we have responsibilities to one another.
No one can say, "I don’t need you" (1 Corinthians 12:21), and no one can say, "I don’t belong in the church" (v. 18). God distributes our abilities so that we work together for the common good, helping one another and being helped by working together. "There should be no division in the body" (v. 25). Paul frequently warned against the sin of divisiveness, even saying that a person who causes division should be put out of the church (Romans 16:17; Titus 3:10). Christ causes the church to grow "as each part does its work"—as the various members cooperate (Ephesians 4:16).
Unfortunately, the Christian world is divided into denominations that sometimes squabble with one another. The church is not yet perfect, since none of its members is perfect. Nevertheless, Christ wants the church to be united (John 17:21). This does not require a merger of organizations, but it does suggest a common purpose.
True unity can be found only as we draw closer to Christ, preach his gospel, and live as he would. The goal is to promote him, not ourselves. The existence of different denominations has a side benefit, however: Through diverse approaches, more people are reached with the message of Christ in a way they understand.
Organization
The Christian world has three basic approaches to church organization and leadership: hierarchy, democracy and representative. These are called episcopal, congregational and presbyterian.
Variations exist within each type, but in general, the episcopal model means that a denominational officer has the power to set policy and ordain pastors. In the congregational model, church members choose their policies and their pastors. In a presbyterian system, power is divided between the denomination and the congregations. Elders are elected and given power to govern.
The New Testament does not require any particular church structure. It talks about overseers (bishops), elders and shepherds (pastors) as if these were different words for the same type of church leader. Peter told the elders to be shepherds and overseers (1 Peter 5:1-2). Similarly, Paul told a group of elders that they were overseers and shepherds (Acts 20:17, 28).
The Jerusalem church was led by a group of elders; the church in Philippi was led by several overseers (Acts 15:2-6; Philippians 1:1). Paul told Titus to ordain elders, wrote one verse about elders and then several about overseers, as if these were synonymous terms for church leaders (Titus 1:5-9). In the book of Hebrews, the leaders are simply called "leaders" (Hebrews 13:7).
Some church leaders were also called "teachers" (1 Corinthians 12:29; James 3:1). The grammar of Ephesians 4:11 implies that pastors and teachers were in the same category. One of the primary functions of a church leader is teaching—one of the qualifications for leadership is that the person must be "able to teach" (1 Timothy 3:2).
One thing is consistent in this: Certain people were designated as leaders. The local churches had some organization, though the exact title didn’t seem to matter much.
Members were exhorted to respect and obey these leaders (1 Thessalonians 5:12; 1 Timothy 5:17; Hebrews 13:17). If the leader commands something wrong, members should not obey, but for the most part, members are to support their leaders.
What do leaders do? They "direct the affairs of the church" (1 Timothy 5:17). They shepherd the flock, leading by example and by teaching. They watch over the church (Acts 20:28). They should not lord it over others, but serve them (1 Peter 5:2-3). They are to "prepare God’s people for works of service, so that the body of Christ may be built up" (Ephesians 4:12).
How are leaders chosen? We are told in only a few cases: Paul appointed elders (Acts 14:23), implied that Timothy would choose overseers (1 Timothy 3:1-7), and authorized Titus to appoint elders (Titus 1:5). At least in these cases, there was a hierarchy. We do not find any examples of church members choosing their own elders.
Deacons
However, in Acts 6:1-6 we see members choosing some leaders to help distribute food to the needy, and the apostles then appointed them for this work. In that way the apostles could concentrate on spiritual matters, and the physical needs could also be taken care of (verse 2). This distinction between spiritual leadership and physical leadership is also seen in 1 Peter 4:11-12.
Leaders who serve in manual work are often called deacons, from the Greek word diakoneo, which means to serve. Although all members and leaders are to serve, some are specifically appointed for service roles. At least one woman is called a deacon (Romans 16:1). Paul gave Timothy a list of traits needed in a deacon (1 Timothy 3:8-12), but he did not specify what they did. Consequently different denominations assign them different roles, ranging from custodial work to financial management.
The important thing in leadership is not what people are called, how they are structured or how they are appointed. The important thing is the purpose of leadership: to help God’s people grow in maturity we become more like Christ (Ephesians 4:13).
Purposes of the church
Christ has built his church, given his people gifts and leadership, and he has given us work to do. What are the purposes of the church?
A major purpose of the church is worship. God has called us that we "may declare the praises of him" who called us "out of darkness into his wonderful light" (1 Peter 2:9). God seeks people who will worship him (John 4:23), who will love him above everything else (Matthew 4:10). Everything we do, whether as individuals or as a congregation, should be for his glory (1 Corinthians 10:31). We are called to "continually offer to God a sacrifice of praise" (Hebrews 13:15).
We are commanded, "Speak to one another with psalms, hymns and spiritual songs" (Ephesians 5:19). When we gather, we sing praises to God, we pray to him and we listen to his word. These are forms of worship. So is the Lord’s Supper, so is baptism and so is obedience.
Teaching is another purpose of the church. It is at the heart of the Great Commission: "teaching them to obey everything I have commanded you" (Matthew 28:20). Church leaders should teach, and members should teach one another (Colossians 3:16). We should encourage one another (1 Corinthians 14:31; 1 Thessalonians 5:11; Hebrews 10:25). Small groups provide an excellent setting for this mutual ministry.
If we want to be spiritual, Paul says, we should want to "build up the church" (1 Corinthians 14:12). The goal is to edify, strengthen, encourage and comfort (v. 3). The entire meeting should "be done for the strengthening of the church" (v. 26). We are to be disciples, people who learn and apply the word of God. The early church was praised because they "devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer" (Acts 2:42).
Ministry is a third major purpose of the church. Paul writes, "As we have opportunity, let us do good to all people, especially to those who belong to the family of believers" (Galatians 6:10). Our first duty is to our family, and then to the church and then to the world around us. The second-greatest commandment is to love our neighbors (Matthew 22:39).
This world has many physical needs, and we should not ignore them. But the greatest need is the gospel, and we should not ignore that, either. As part of our ministry to the world, the church is to preach the good news of salvation through Jesus Christ. No other organization will do this work—it is the mission of the church. Every worker is needed—some on the front lines, and some in support. Some will plant, some will nurture and some will harvest, and as we work together, Christ will cause the church to grow (Ephesians 4:16)
The Bible says that people who have faith in Christ become part of the "church." What is the church? How is it organized? What is its purpose?
Jesus is building his church
Jesus said, "I will build my church" (Matthew 16:18). The church is important to him—he loved it so much that he gave his life for it (Ephesians 5:25). If we have the mind of Christ, we will love the church, too, and give ourselves to it.
The Greek word for "church" is ekklesia, which means an assembly. In Acts 19:39, 41, it is used for a large group of townspeople. But among Christians, the word ekklesia came to have a special meaning: all who believe in Jesus Christ.
For example, the first time that Luke uses the word, he writes, "great fear seized the whole church" (Acts 5:11). He does not have to explain what the word meant, for his readers were already familiar with it. It meant all Christians, not just those who happened to be there on that particular occasion. "The church" means all disciples of Christ. It refers to people, not to a building.
Each local group of believers is a church. Paul wrote to "the church of God in Corinth" (1 Corinthians 1:2); he referred to "all the churches of Christ" (Romans 16:16) and the "church of the Laodiceans" (Colossians 4:16). But he could also use the word church to refer to all believers everywhere: "Christ loved the church and gave himself up for her" (Ephesians 5:25).
The church exists in several levels. At one level is the universal church, which includes everyone worldwide who accepts Jesus Christ as Lord and Savior. Local churches are a different level, including people who regularly meet together. Denominations are an intermediate level, containing groups of congregations hat work more closely together because of shared history and beliefs.
Local congregations sometimes include unbelievers —family members who have not accepted Jesus as Savior, yet nevertheless meet regularly with believers. Local congregations may also include people who consider themselves to be Christians, but may not be. Experience shows that some of these will later admit that they were not really Christians.
Why we need the church
Many people claim to believe in Jesus Christ but do not want to attend any of his churches. The New Testament shows that the normal pattern is for believers to meet together (Hebrews 10:25).
Paul repeatedly exhorts Christians to do different things to "one another" (Romans 12:10; 15:7; 1 Corinthians 12:25; Galatians 5:13; Ephesians 4:32; Philippians 2:3; Colossians 3:13; 1 Thessalonians 5:13). It is difficult for people to obey these commands if they do not meet with other believers.
A local congregation can give us a sense of belonging, of being involved with other believers. It can give us some spiritual safety, so that we are not blown around by strange ideas. A congregation can give us friendship, fellowship and encouragement. It can teach us things we would never learn on our own. A congregation can help train our children, help us work together for more effective ministry and give us opportunities to serve that help us grow in ways we did not expect. In general, the value that we get out of a local congregation is in proportion to the amount of involvement we give to it.
But perhaps the most important reason for each believer to participate in a local congregation is that members need each other. God has given different abilities to different believers, and he wants us to work together "for the common good" (1 Corinthians 12:4-7). If only part of the work force shows up, it is no surprise that the congregation is not able to do as much as we would like, or to be as healthy as we would like. Unfortunately, some people find it easier to criticize than to help.
Our time, our abilities, our resources are needed to fulfill the work and mission of the church. The commitment of mission-focused people is essential in order for the church to effectively reflect Jesus and his love to the world. Jesus said to pray for laborers (Matthew 9:38). He wants each of us to be working, not sitting on the sidelines.
Individuals who try to be Christian without the church fail to use their strengths to help the people the Bible says we should be helping. The church is a mutual-aid society, and we help each other, knowing that the day may come (and in fact is already here) that we will need to be helped.
Descriptions of the church
The church is described in several ways: the people of God, the family of God, the bride of Christ. We are a building, a temple and a body. Jesus described us as sheep, a field of grain and a vineyard. Each analogy describes a different aspect of the church.
Many of Jesus’ parables of the kingdom describe the church, too. Like a mustard seed, the church started small and yet has grown quite large (Matthew 13:31-32). The church is like a field in which weeds are scattered among the wheat (vv. 24-30). It is like a fishnet that catches bad fish as well as good (vv. 47-50). The church is like a vineyard in which some people work a long time and others only a short time (Matthew 20:1-16). The church is like servants who were given money to invest for the master, and some produce more fruit than others (Matthew 25:14-30).
Jesus described himself as a shepherd, and his disciples as sheep (Matthew 26:31); his mission was to seek lost sheep (Matthew 18:11-14). He described his people as sheep that must be fed and cared for (John 21:15-17). Paul and Peter used the same analogy, saying that church leaders should be shepherds of the flock (Acts 20:28; 1 Peter 5:2).
"You are…God’s building," Paul says (1 Corinthians 3:9). The foundation is Jesus Christ (v. 11), and people are the building built on it. Peter said that we are all "living stones...being built into a spiritual house" (1 Peter 2:5). As we are built together, we "become a dwelling in which God lives by his Spirit" (Ephesians 2:22). We are the temple of God, the temple of the Holy Spirit (1 Corinthians 3:17; 6:19). Although God may be worshiped in any place, the church has worship as one of its purposes.
We are "the people of God," 1 Peter 2:10 tells us. We are what the people of Israel were supposed to be: "a chosen people, a royal priesthood, a holy nation, a people belonging to God" (v. 9; see Exodus 19:6). We belong to God, because Christ purchased us with his blood (Revelation 5:9). We are his children, and his family (Ephesians 3:15). As his people, we are given a great inheritance, and in response we are to try to please him and bring praise to his name.
Scripture also calls us the bride of Christ—a phrase that suggests his love for us, and a tremendous change within ourselves, that we might have such a close relationship with the Son of God. In some of his parables, people are invited to attend the wedding banquet, but in this analogy, we are invited to be the bride.
"Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready" (Revelation 19:7). How do we become ready for this? It is a gift: "Fine linen, bright and clean, was given her to wear" (v. 8). Christ cleanses us "by the washing with water through the word" (Ephesians 5:26). He presents the church to himself, having made her radiant, spotless, holy and righteous (v. 27). He is working in us.
Working together
The picture of the church that best illustrates the way that members relate to one another is that of the body. "You are the body of Christ," Paul says, "and each one of you is a part of it" (1 Corinthians 12:27). Jesus Christ "is the head of the body, the church" (Colossians 1:18), and we are all members of the body. If we are united to Christ, we are united to one another, too, and we have responsibilities to one another.
No one can say, "I don’t need you" (1 Corinthians 12:21), and no one can say, "I don’t belong in the church" (v. 18). God distributes our abilities so that we work together for the common good, helping one another and being helped by working together. "There should be no division in the body" (v. 25). Paul frequently warned against the sin of divisiveness, even saying that a person who causes division should be put out of the church (Romans 16:17; Titus 3:10). Christ causes the church to grow "as each part does its work"—as the various members cooperate (Ephesians 4:16).
Unfortunately, the Christian world is divided into denominations that sometimes squabble with one another. The church is not yet perfect, since none of its members is perfect. Nevertheless, Christ wants the church to be united (John 17:21). This does not require a merger of organizations, but it does suggest a common purpose.
True unity can be found only as we draw closer to Christ, preach his gospel, and live as he would. The goal is to promote him, not ourselves. The existence of different denominations has a side benefit, however: Through diverse approaches, more people are reached with the message of Christ in a way they understand.
Organization
The Christian world has three basic approaches to church organization and leadership: hierarchy, democracy and representative. These are called episcopal, congregational and presbyterian.
Variations exist within each type, but in general, the episcopal model means that a denominational officer has the power to set policy and ordain pastors. In the congregational model, church members choose their policies and their pastors. In a presbyterian system, power is divided between the denomination and the congregations. Elders are elected and given power to govern.
The New Testament does not require any particular church structure. It talks about overseers (bishops), elders and shepherds (pastors) as if these were different words for the same type of church leader. Peter told the elders to be shepherds and overseers (1 Peter 5:1-2). Similarly, Paul told a group of elders that they were overseers and shepherds (Acts 20:17, 28).
The Jerusalem church was led by a group of elders; the church in Philippi was led by several overseers (Acts 15:2-6; Philippians 1:1). Paul told Titus to ordain elders, wrote one verse about elders and then several about overseers, as if these were synonymous terms for church leaders (Titus 1:5-9). In the book of Hebrews, the leaders are simply called "leaders" (Hebrews 13:7).
Some church leaders were also called "teachers" (1 Corinthians 12:29; James 3:1). The grammar of Ephesians 4:11 implies that pastors and teachers were in the same category. One of the primary functions of a church leader is teaching—one of the qualifications for leadership is that the person must be "able to teach" (1 Timothy 3:2).
One thing is consistent in this: Certain people were designated as leaders. The local churches had some organization, though the exact title didn’t seem to matter much.
Members were exhorted to respect and obey these leaders (1 Thessalonians 5:12; 1 Timothy 5:17; Hebrews 13:17). If the leader commands something wrong, members should not obey, but for the most part, members are to support their leaders.
What do leaders do? They "direct the affairs of the church" (1 Timothy 5:17). They shepherd the flock, leading by example and by teaching. They watch over the church (Acts 20:28). They should not lord it over others, but serve them (1 Peter 5:2-3). They are to "prepare God’s people for works of service, so that the body of Christ may be built up" (Ephesians 4:12).
How are leaders chosen? We are told in only a few cases: Paul appointed elders (Acts 14:23), implied that Timothy would choose overseers (1 Timothy 3:1-7), and authorized Titus to appoint elders (Titus 1:5). At least in these cases, there was a hierarchy. We do not find any examples of church members choosing their own elders.
Deacons
However, in Acts 6:1-6 we see members choosing some leaders to help distribute food to the needy, and the apostles then appointed them for this work. In that way the apostles could concentrate on spiritual matters, and the physical needs could also be taken care of (verse 2). This distinction between spiritual leadership and physical leadership is also seen in 1 Peter 4:11-12.
Leaders who serve in manual work are often called deacons, from the Greek word diakoneo, which means to serve. Although all members and leaders are to serve, some are specifically appointed for service roles. At least one woman is called a deacon (Romans 16:1). Paul gave Timothy a list of traits needed in a deacon (1 Timothy 3:8-12), but he did not specify what they did. Consequently different denominations assign them different roles, ranging from custodial work to financial management.
The important thing in leadership is not what people are called, how they are structured or how they are appointed. The important thing is the purpose of leadership: to help God’s people grow in maturity we become more like Christ (Ephesians 4:13).
Purposes of the church
Christ has built his church, given his people gifts and leadership, and he has given us work to do. What are the purposes of the church?
A major purpose of the church is worship. God has called us that we "may declare the praises of him" who called us "out of darkness into his wonderful light" (1 Peter 2:9). God seeks people who will worship him (John 4:23), who will love him above everything else (Matthew 4:10). Everything we do, whether as individuals or as a congregation, should be for his glory (1 Corinthians 10:31). We are called to "continually offer to God a sacrifice of praise" (Hebrews 13:15).
We are commanded, "Speak to one another with psalms, hymns and spiritual songs" (Ephesians 5:19). When we gather, we sing praises to God, we pray to him and we listen to his word. These are forms of worship. So is the Lord’s Supper, so is baptism and so is obedience.
Teaching is another purpose of the church. It is at the heart of the Great Commission: "teaching them to obey everything I have commanded you" (Matthew 28:20). Church leaders should teach, and members should teach one another (Colossians 3:16). We should encourage one another (1 Corinthians 14:31; 1 Thessalonians 5:11; Hebrews 10:25). Small groups provide an excellent setting for this mutual ministry.
If we want to be spiritual, Paul says, we should want to "build up the church" (1 Corinthians 14:12). The goal is to edify, strengthen, encourage and comfort (v. 3). The entire meeting should "be done for the strengthening of the church" (v. 26). We are to be disciples, people who learn and apply the word of God. The early church was praised because they "devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer" (Acts 2:42).
Ministry is a third major purpose of the church. Paul writes, "As we have opportunity, let us do good to all people, especially to those who belong to the family of believers" (Galatians 6:10). Our first duty is to our family, and then to the church and then to the world around us. The second-greatest commandment is to love our neighbors (Matthew 22:39).
This world has many physical needs, and we should not ignore them. But the greatest need is the gospel, and we should not ignore that, either. As part of our ministry to the world, the church is to preach the good news of salvation through Jesus Christ. No other organization will do this work—it is the mission of the church. Every worker is needed—some on the front lines, and some in support. Some will plant, some will nurture and some will harvest, and as we work together, Christ will cause the church to grow (Ephesians 4:16)
Subscribe to:
Posts (Atom)