THE WORKS OF THE FLESH

THE WORKS OF THE FLESH
By Sunday Ayandare

We live in perilous times. Morals have degenerated to an abysmally low level. One could be tempted to say that the situation has reached its nadir. Reminiscent of the days of old, men are today calling evil good and good evil (Isa. 5:20). But sadder still, as far as the pattern of life for some is concerned, the distinguishing marks between the children of God and those "fathered" by the devil have been reduced to zero. But Paul says those who practice the works of the flesh "shall not inherit the kingdom of God" (Gal. 5:19-21). This is another way of saying they will be lost and will be lost eternally.

What Is The Flesh? -- In the Scriptures, the flesh (sarx) is used in various senses. It is taken for living men and even animals in general (Gen. 6:13; 7:15,16). It may also be used to refer to a relation or one of the same kindred (Gen. 37:27). In 1 Cor. 15:50, "the flesh and the blood" that cannot inherit the kingdom of God has reference to the quality of corruption to which our bodies are subject in this life. When Paul speaks of living in the flesh or abiding in the flesh in Phil. 1:22,24, it is obvious from the context that he has in mind the estate of this present life. Moreover, that Ishmael was "born after the flesh" is an allusion to the fact that he was born according to the course of nature. However in Rom. 7:18; 8:1,4-7, the flesh means not just the physical body, but that capability of wrong which may include both body and mind. We should take cognisance of the fact that the works of the flesh in Gal. 5:19-21 include both sins in which the human body is active (e.g. fornication and drunkenness) and also those
that involve attitude of heart (e.g. hatred, emulation, envy).

Contrary to the thinking of some, man does not inherit deep-dyed perversity from Adam. When he was created, God's pronouncement on him was "good" (Gen. 1:31). Nevertheless, he became a sinner essentially because of transgression of God's
Will (1 Jno. 3:4). He was not forced to transgress God's Will, but he fell because he was "drawn away of his own lust and enticed. Then when lust has conceived, it bringeth forth death" (Jas. 1:14,15).

By nature, man is neither carnal nor spiritual. But he chooses to be either. He has the capacity of choosing which way he wants to go. This leads to the inescapable conclusion that the flesh which "lusteth against the Spirit" (Gal. 5:17) and of which "they that are in the flesh cannot please God" (Rom. 8:8) represents the perverse desires that hijack our hearts from God. These perverse desires are "your members which are upon the earth, fornication, uncleanness, inordinate ambition; evil concupiscence and covetousness, which is idolatry" (Col. 3:5).

These desires must be mortified. Viewed from this perspective, the flesh must be crucified with the affections and lusts thereof (Gal.5:24). Is crucifying the flesh an easy task? No. Indeed, it is a painful exercise. In order for us to subordinate our own will to that of God, there must be a kind of suffering and self-denial. There is a cross to bear daily (Lk. 9:23). The body must be kept uder and brought into subjection (1 Cor. 9:27). Every thought must be brought into captivity to the obedience of Christ (2 Cor. 10:5). We must endure hardships (2 Tim. 2:3). As a matter of fact, we cannot cease from sin unless we are willing to suffer in the flesh (1 Pet. 4:1). But the pain will be assuaged by the enjoyment of
eternity with God.

Why Do Some Choose To Walk After The Flesh? -- Many are carried away be the glamorisation of carnality that is so prevalent around us so much that be the time they realize it, they are already captured by the adversary. Remember, "each man is tempted whenhe is drawn away by his own lust and enticed.
Then the lust, when it hath conceived, beareth sin, and the sin, when it is full-grown, bringeth forth death" (Jas. 1:14,15).

We are not to admire sin in any form. Rather, we are to hate it (Jude 23). "Ye that love the Lord, hate evil" (Psa. 97:10). The Yorubas ahve a saying that you do not have to smell something you are not prepared to eat. To avoid drunkenness, for example the word of inspiration says, "look not thou upon the wine when it is red, whenit giveth his color in the cup, whe it moveth itself aright, at the last it biteth like a serpent and stingeth like ay adder..." (Prov. 23:31-35).

Old habits die hard, people say. Perhaps because of this, some have not found it easy to discard entirely the practices of the flesh. Like the proverbial dog, they turn to their own vomit again (2 Pet. 2:22). But when a person decides to become a
Christian, he becomes "a new creature; the old things are passed away; behold, they are become new" (2 Cor. 5:17). We should say together with Paul, "I am crucified with Christ, nevertheless, I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, Who
loved me, and gave Himself for me" (Gal. 2:20).

On the other hand, as a result of forgetfulness, some others have lapsed into fleshly lusts. Peter tells us of the possibility of forgetting that we have been purged from our old sins, resulting in barrenness or unfruitfulness in the knowledge of our Lord Jesus Christ (2 Pet. 1:8,9). Moreover, we are commanded to grow in grace and in the knowledge of our Lord and Savior Jesus Christ (2 Pet. 3:18). But it should be very obvious to everyone that when growth is not evident or it is stunted by inadequate spiritual nourishment, the result will be a life saturated
with the practices of the flesh.

How To Crucify The Flesh: -- Let us now shift our focus and reflect on how to crucify the flesh. Surely, the flesh could be crucified. Paul says those who are Christ's have crucified the flesh with the affections and lusts (Gal.5:24). How? First, if we fear the Lord and fear Him sufficiently enough we are going to
overcome the flesh. The word of inspiration says: "...by the fear if the Lord, men depart from evil" (Prov. 16:6). When questioned by Abimelech, king of Gerar, as to why he did not disclose that Sarah was his wife, Abraham replied that "because I thought, surely the fear of God is not in this place and they will slay me for my wife's sake" (Gen. 20:11). Moreover, what prevented Joseph from committing adultery with his master's wife? The fear of God. Period. Listen to Joseph: "how can I do this great wickedness, and sin against my God" (Gen. 39:7-9). Oh yes! "the fear of the Lord is to hate evil..." (Prov. 8:13).

As a corollary to this, if it is our heart's desire to overcome the flesh, we should not naively associate it (the flesh) with glamour. Rather, we should abhor and detest it. Remember, the fear of the Lord is to hate evil. Joseph did not have to look on that woman whether she was glamorous. He had a strong determination, rooted in the fear of God, not to give in and he did not. The Word of God says, "Ye that love the Lord, hate evil" (Psa. 97:10).

Still drawing from the example of Joseph on the ways of overcoming the flesh, we read that when the woman got hold of Joseph and asked him to "lie with me," Joseph "left his garment in her hand and fled and go out of the house" (Gen. 39:11-13). The Bible says: "flee fornication" (1 Cor. 6:18). Joseph did just that! The apostle Paul warned about youthful lusts and suggested a way of overcoming it: flee (2 Tim. 2:22). Indeed, we are to abstain from every appearance of evil (1 Thes.5:22). The trouble with many is that instead of paying attention to these admonitions and fleeing from the works of the flesh, they prefer to see how close they can get to sin. And in doing that, they are caught in the web of the flesh.

Do you want to overcome and crucify the flesh? One good way of doing that, according to the Scriptures, is to flee, to abstain.

Fourth, develop optimistic attitude. Know assuredly tht you
can conquer the flesh. Paul says, "those who belong to Christ Jesus have crucified the flesh..." (Gal. 5:24). It is the promise of God that He "will also make a way of escape" out of every temptation for His children (1 Cor. 10:13). Remember, "God hath not given us a spirit of fear, but of power, and love and of a sound mind" (1 Tim. 1:7).

Fifth and perhaps most importantly, be prayerful. We should
realise that of our own selves we do nothing (Jno. 15:5). Peter learned this the hard way. He denied his Lord three times (Matt.26:75). But this was the very Peter who had boasted a while ago that "though I should die with Thee, yet will I not deny Thee" Matt. 26:33,35). Could it be that Peter was basking in the "arm of flesh?" Was he relying on his own power to stick to his Lord? Perhaps. In contrast, Paul says he can do all things. How? "Through Christ that strengtheneth me" (Phil. 4:13). The Lord Jesus shortly before He ascended up to heaven left a promise behind that "lo, I am with you always, even unto the end of the world" (Matt.28:10). "Nay, in all these things we are more than conquerors through Him that loved us" (Rom. 8:37). So, let us be thankful to God who causes us to triumph in Christ (2 Cor.
2:14).

In conclusion, consider the fact that life is short and death is sure. Many tings are uncertain in this world, but by inspiration, we know judgment is certain. Sooner or later, we shall appear before the great tribunal and give account of ourselves to the righteous Judge. Surely, heaven will be worth whatever price
we many have to pay.

GRACE AND OBEDIENCE

GRACE AND OBEDIENCE.
By Sunday Ayandare

The word of inspiration declares: "For by grace are ye saved through faith, and that not of yourselves; it is the gift of God, Not of works, lest any man should boast" (Eph. 2:8,9). From this passage, some of our friends have concluded, albeit erroneously, that our salvation is predicated on nothing else but grace. Therefore, as far as they are concerned, we do not have to be baptized to be saved.
First of all, what is the "works" under consideration in this passage? A careful reading of Eph. 2:8,9 shows that we are not saved by meritorious works. Nobody merits salvation. Our salvation is of God, "who hath saved us, and called us with an holy calling, not according to our WORKS but according to His own purpose and grace, which was given us in Christ Jesus before the world began" (2 Tim. 1:9). Moreover, we are not justified by the works of the law of Moses (Gal. 2:16; Acts 13:38,39). But we are saved by the grace of God WHEN WE OBEY HIS COMMANDS. This is the thrust of the argument of James:
"Was not Abraham our father justified by works, when he offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God and it was imputed unto him for righteousness; and he was called the friend of God. Ye see then how THAT BY WORKS A MAN IS JUSTIFIED AND NOT BE FAITH ONLY" (Jas. 2: 21-24).
To be accepted of God, we must WORK righteousness (Acts 10:35). Noah was saved by grace (Gen. 6:8). How? When he obeyed God (Gen. 6:22). Certainly, the grace of God does not preclude obedience. Obedience to the commands of God, on the other hand, does not rule out God's grace. Bro. Bill Hall puts this succinctly in his excellent article:
"Two men err regarding grace. The first man preaches grace, but fails to recognize that God's grace is linked to human responsibility. The second man preaches respon- sibility, but seldom speaks of God's grace. The first man believes that salvation is solely by God's grace. He contends that any required action on man's part in obedience to commands would nullify grace and would constitute meritorious salvation. 'It is absurd to believe that God's grace could be linked to anything like baptism', is the way one person stated it.
"The second man speaks well of the requirements of the gospel. He often preaches the necessity of baptism, faithful attendance, liberal giving, good morals, doing one's part in the activities of the local church, etc. He speaks of Jesus as our perfect example and of His full submission to the Father in His death, but rarely of Him as the propitiation for our sins. Seldom does he bring his listeners to feel their constant need for God's mercy and forgiveness and their absolute hopelessness apart from the cleansing blood of Christ. The first man would promise salvation without necessary diligence in learning and doing God's will. The second man would place so much emphasis on learning and doing God's will that he would focus the eyes of his listeners more on themselves than upon the Lord. The first man needs to learn the truth of Titus 2:11,12; "For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness adn worldly lust, we should live soberly, righteously and godly in this present world." The second man needs to learn and appreciate the exhortation of Phil. 3:1: "Finally, my brethren, rejoice in the Lord."
"We would remind the first man of the nature of God's grace as it is revealed throughout the ages. We would begin with God's grace as it was extended to Noah at the time of the flood. "Noah found grace in the eyes of the Lord" (Gen. 6:8). Noah, however, was given instructions to be obeyed. And Noah recognized the necessity of obedience: "Thus did Noah: according to all that God commanded him, so did he" (Gen. 6:22). Had Noah failed in his responsibilities, he would never have been saved from the flood by the grace of God. We would remind this man of God's grace as it was extended to Joshua in the capture of Jericho. "See, I have given into thine hand Jericho" (Jos. 6:2). But God had instructions for Joshua; march, blow the trumpets, shout. When Joshua and the Israelites fulfilled their responsibilities the "wall fell flat, so that the people went up into the city" (Jos. 6:20). We would remind this man of the man born blind in John 9 whose eyes the Lord opened (vss. 14,17,21,26,30) when he did what the Lord commanded. Our first man should be able to see that: (1) God's grace does not rule out instructions (law); (2) God's grace does not rule out obedience and (3) God's grace does not rule out strict obedience.
"We would remind the second man that good works without God's grace can never save. We would begin with the message of Ephesians. Paul in Ephesians did indeed give instructions - practical instructions, instructions that must be obeyed, concerning morals, duties of wives, husbands, children, parents, servants, masters - but not until he firmly established God's grace as the basis of salvation (chs. 1-3) and as the motivation for obedience to God's instructions (observe the word "therefore" in 4:1). We would remind this man of the danger of being like the Pharisees who "trusted in themselves that they were righteous, and despised others" (Lk. 18:9-14). We would remind him that when one sins he has "nothing to pay" and therefore must approach God as one who is poor in spirit, mournigh, meek and hungering and thirsting after righteousness (Lk. 7:41,42; Matt. 5:3-6).
"We would not dare to say which of these teachers is the more dangerous, for they both err regarding grace. We find ourselves naturally recoiling at the teaching of the first man and greatly fearing the consequences of his teaching, but we never want to be guilty of the error of the second. We cannot preach grace without preaching responsibility, but we must not be guilty of preaching responsibility without preaching grace."

By Sunday Ayandare
(Words of Life, Vol. 8, No. 2, Apr-June 2000).

PREACH THE WORD

PREACH THE WORD.

"I charge thee therefore before God and the Lord Jesus Christ...Preach the word, be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine." (2 Tim. 4:1,2).

This is a solemn charge from the peerless apostle, Paul, to his son in the faith, Timothy. The solemnity derives from the fact that it is made "before God and the Lord Jesus Christ." If Timothy was to commit the things he had heard from Paul "to faithful men, who shall be able to teach others also" (2 Tim. 2:2); and since this solemn charge is part of those things committed unto Timothy, then, it follows that all preachers today, indeed, servants of God in every age and in every place are under this charge.

PREACHING THE GOSPEL IS A SACRED TRUST.

Contrary to the notion of many today, preaching the gospel is a sacred trust. Writing to the Corinthians, Paul declared, "And we have such trust through Christ toward God. Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God who also made us sufficient as ministers of the new covenant..." (2 Cor. 3:4-6). It is a job in which God, in His infinite greatness, condescends to make man His fellow-labourer: "For we are labourers together with God..." (1 Cor. 3:9).

"The Lord...is not willing that any should perish but that all should come to repentance." (2 Pet. 3:9). And now, "the gospel of Christ is the power of God unto salvation" (Rom. 1:16,17). But this gospel must be preached by man, not by angels or by any other creature. Cornelius, a man, had to send for Peter, a man, "who will tell you words, by which you and all your household will be saved" (Acts 11:14). Saul of Tarsus was told on the road to Damascus: "Arise and go into Damascus, and there you will be told all things which are appointed for you to do" (Acts 22:10). Who was to tell Saul these things? An angelic being? No! Just "a certain disciple at Damascus named Ananias" (Acts 9:10). Little wonder Paul said, "we have this treasure in earthen vessels, that the excellency of the power may be of God and not of us" (2 Cor.4:7). Paul was simply saying, as one writer has aptly pointed out that "God entrusted the gospel to men, to be preached by men, that men might know the power is not in the messenger but in the message."

SOME PREACH OTHER THINGS.

But instead of preaching the word, it is distressing to see that some, and their number is not infinitesimally small, are busily engaged in preaching themselves. The posibility, nay, the reality of some preaching themselves is evidenced in 2 Cor. 4:5. Paul says, "For we preach not ourselves but Christ Jesus as Lord..." What do you think of some of our brethren who in the name of preaching the gospel are engaged in throwing their weight around, displaying intellectual prowess and telling funny stories? Yes, that kind of preaching, no, jabbering will succeed in tickling the fancy and vanity of the preacher-jabberer and his listener(s), but will sure be an abysmal failure as far as saving precious souls is concerned.

What about the practice of using the pulpit to sanction what one is, or is not, doing? There are copious cases of people who, when enmeshed in unscriptural divorce/remarriage, would resort to advancing theories to justify their adulterous state. Those who have turned themselves to slaves of alcohol are often seen adducing reasons (?) for the rightness of "small-small drinking." How great would it be for us to remember is such cases that we are under a solemn charge to preach the word and not ourselves.

Following from this as a corollary is the fact that some are preaching other men. These sort of people have made heroes out of men. There is nothing wrong in this per se. Or is it not a biblical principle that we should give honour to whom it is due? (Rom. 13:7). Some people have been instrumental in shaping us to our present level of spiritual development. It is good to thank God for them and to express our appreciation to them too. But when we hero-worship and develop a penchant for whatever these mentors have to say, and consider ourselves as being under obligation to defend these things and these men, then, we are already thinking "of men above that which is written" (1 Cor. 4:6). A particular doctrine is not sound simply because "brother Big Name" propounds it. Remember, Paul warns, "If any man preach any other gospel unto you...let him be accursed" (Gal. 1:8,9).

Moreover, there are still some who equate stealing the hearts of men with preaching Christ a la Absalom (Read 2 Sam. 15:1-6). When some preachers move to a new place, they are obsessed, not with "preaching Christ and Him crucified" (1 Cor. 2:1,2), but as it were, with undoing the work of a former preacher. They erroneously have the notion that they are in competition with their fellow-preacher who must be run down before they could be accepted. And so, in their diabolical schemes they resort to gerrymandering; and circumlocution becomes the hallmark of their preaching. Peter has long ago spoken of false teachers who "speak great swelling words of vanity" with the sole aim of enticing gullible souls (2 Pet. 2:18).

So, in the face of temptations here and there to preach other things but Christ, remember brother-preacher, you have a solemn charge: "PREACH THE WORD..."

By Sunday Ayandare
(Words of Life, Vol. 8, No. 4, Oct - Dec. 2000)

The Church In Eternal Purpose of God

By Sunday Ayandare

It is tragically sad to see how much the modern-day religious teachers underrate the importance of the church. To many of them, the church has nothing to do with the salvation of the souls of men. “Just believe Christ,” they say, “the church has nothing to do with salvation.” Incidentally, if by saying so they have in mind the churches that are designed, established and presided over by fallible men, then, they are one hundred per cent correct. Churches of men, which are nothing more than plants “which my heavenly Father hath not planted,” according to Christ, “shall be rooted up” (Matthew 15:13).

However, if by saying the church has nothing to do with the salvation of the soul, reference is made to the church purchased and built by Christ, then, that statement betrays a woeful ignorance of what the Bible teaches about the blood-bought institution of our Lord (Acts 20:28).

To some others, especially those who espouse the premillennial theory, the church is nothing more than an after-thought on the part of God and His Christ. According to the proponents of this idea, Jesus Christ came principally to establish an earthly kingdom. But when He came, He was rejected by the majority of the Jews. As a result of this rejection on the part of the Jews, the premillennialists opine, He established the church as a kind of stop-gap arrangement against the time He would come back again. That when He comes back the second time, He would actualize His plan - set up an earthly kingdom and rule for a thousand years. Simply put, this is not the teaching of the Scriptures.

We shall attempt in this article to show that the New Testament church has been in the eternal purpose of God. Moreover, it is our resolve to elucidate how this plan was unfolded. It is the burden of the other writers in this series to show how the prophets of old predicted the coming of the church in the form of a kingdom and how these prophecies were fulfilled, leading to the establishment of the church on the day of Pentecost following the resurrection of Jesus Christ.

The Church Has Been In the Eternal Purpose of God

In the third chapter of the epistle to the Ephesians, Paul was talking about his knowledge in the mystery of Christ (verse 4). This mystery “in other ages was not made known to the sons of men” (verse 5). The mystery has to do with the Gentiles becoming fellow-heirs of the same body and partakers of His promise in Christ through the Gospel (verse 6). Let us keep in mind that the mystery is not that God would receive the Gentiles. That the Gentiles would be saved has been revealed as a fact by many Prophets of old. It was revealed by Isaiah in 49:6; 60:1-3. It was also predicted by Malachi in Malachi 1:11. Hosea also revealed that the Gentiles would be called to salvation (Hosea 2:23; cf Romans 9:25-26).

However, the mystery has to do with the Divine purpose of bringing the Jews and Gentiles together in one body. This body is the church (Ephesians 1:22-23). That is, the Jews and the Gentiles would be brought together in one church to share on equal terms the salvation that is in Christ. Both Jews and Gentiles would be Christians on equal footing regardless of ethnic, social, racial or national differences.

Now, in verse 10 and 11, he says, “to the intent that now the manifold wisdom of God might be made known by the church to the principalities and power in the heavenly places, according to the eternal purpose which He accomplished in Christ Jesus our Lord.” (Emphasis mine, SA). The “principalities and powers in the heavenly places” is an allusion to the rulers and authorities in the spiritual realm, the unseen beings who behold God's great wisdom. Peter informs us by inspiration that the angels of God, for ages, had desired to see the great purposes of God (1 Peter 1:10-12). These great purposes they see through the church. Or as the American Standard Version (ASV) puts it, the principalities and powers behold God's wisdom “through the church.”

The implication of this is that just as a magnificent building shows the wisdom of an architect; and a fine piece of literature evidences the author's wisdom, just so the manifold wisdom of God is seen by observing His plan in action in the church. The word “manifold” suggests many-sided, many-faceted. Colly Caldwell puts this beautifully: “the church is so grand that it surpasses the brilliance, intelligence and sagacity of anything calculated in the mind of man and thus evidences God's great wisdom” (Colly Caldwell, Truth Commentaries, Ephesians, Guardian of Truth Foundation, p. 121). This means that as one takes a look at the church of the New Testament from any perspective, he wouldn't fail to be impressed with the variegated wisdom of God. For instance, the simplicity of the terms of pardon which makes entrance into the kingdom accessible to everyone regardless of sex, race or social stature is an exemplification of Divine wisdom. “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called. But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty. And base things of the world, and the things which are despised, hath God chosen, yea, and the things which are not, to bring to nought things that are: that no flesh should glory in His presence” (1 Corinthians 1:26-29).

Another perspective from which the wisdom of God could be clearly seen in the church is its simple organizational structure. The New Testament makes no provision for earthly UNIVERSAL organization for the church of our Lord. Divine wisdom makes for each local church to be self-governing under its own elders (plurality) with Christ as the Chief Shepherd (Acts 14:23; 20:17; Philippians 1:1; 1 Peter 5:4).

This Divine wisdom precludes arrogant, ambitious and power-hungry men from wielding undue influence on the church at the Local Government or State or Regional or National levels. Apart from making it impossible for power-mongers to hijack the church of our Lord, local church autonomy also prevents wholesale apostasy of the church. Each local church rises or falls before Christ, the owner of the church (Revelation 2-3). He is the head of the church (Ephesians 1:20-23). Jesus Christ is “the only Potentate, the King of kings and the Lord of lords” (1 Timothy 6:15). He has all authority (Matthew 28:18). He executes judgment (John 5:27; 12:48-50). He is the only Lawgiver (James 4:11-12). Viewed from this perspective, the church of the Lord is a monarchy with Christ as the Monarch, possessing all legislative, executive and judicial powers.

The main point here is that Christ is the centre and circumference of God's plan of redemption through the ages, on the one hand. On the other hand, the church which constitutes the body of Christ is the body of the saved. Christ is the Saviour of this body (Ephesians 5:23). Now, how did these plans unfold?

Christ Is the Seed of the Woman

The Divine plan of redemption began to unfold immediately after the fall of mankind. Cursing the serpent which was used by Satan, the arch-enemy of God and man, God said, “And I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15).

When God pronounced this curse, he was not talking about snake family. Rather, He was speaking of the enmity that should exist between Satan, the old serpent (Revelation 12:9) on the one hand; and man, the offspring of God (Acts 17:29), on the other. This calls for one to be born of a woman apart from the natural 'begettal' by the man. This was fulfilled in Christ. “But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those that were under the law …” (Galatians 4:4-5; Matthew 1:16). Christ was the seed of the woman who “was manifested that He might destroy the works of the devil” (1 John 3:8). In destroying the works of the devil, He accomplished the bruising the head of the serpent. However, in accomplishing this, the seed of the woman would have His own heel “bruised.” That is, Christ would be put to death physically. But His victory over Satan was complete when He was raised from the dead and glorified at God's own right hand (Acts 2:22-36; Hebrews 12:1-2). So, Christ is the seed of the woman born of Virgin Mary (Matthew 1:16), who gave a crushing defeat to Satan; although He also had to submit to death.

Christ Is the Seed of Abraham

God called Abraham and said among other things that, “in thee shall all the families of the earth be blessed” (Genesis 12:1-3). But, if we may ask, how or in what way would all the families of the earth be blessed in Abraham? God said a few years later after Abraham had proved his faithfulness to God, that “in thy seed shall all the families of the earth be blessed” (Genesis 22:18). Who was this seed of Abraham? Was He going to be the same Person as the Seed of the woman? Indeed, Christ was that seed of Abraham through whom the whole earth is going to be blessed! “Now to Abraham and his seed were the promises made. He does not say, 'And to seeds,' as of many, but as of one, 'And to your seed,' who is Christ” (Galatians 3:16). Yes, the seed of the woman and the seed of Abraham are co-terminus both refer to one and the same Person that is, Jesus Christ through whom God would work out His redemptive plan.

Jesus Christ Is Also the Seed of David

As God's redemptive plan continues to unfold, we see the promise of God to Abraham renewed to his son, Isaac and from Isaac to Jacob, the father of the Patriarchs (Genesis 21:12; 28:14). Jacob, when he was about to die, he called his sons and pronounced blessings upon them. When it was the turn of his fourth son, Judah, he pronounced this prophetic benediction: “The scepter shall not depart from Judah, nor the ruler staff from between his feet, until Shiloh come; and unto him shall be the obedience of the peoples be”(Genesis 49:10). This prophecy was fulfilled when about 650 years later the throne of David was established and the kingdom reached its apogee in the days of Solomon. To David, God sent Nathan the Prophet to announce to him that “… I will set up thy seed after thee, that shall proceed out of thy bowels, and I will establish the throne of his kingdom for ever … and thy kingdom shall be made sure for ever before thee: thy throne shall be established for ever” (2 Samuel 7:11-17).

It is interesting that portions of this passage are quoted in the New Testament and applied to Jesus Christ. On the day of Pentecost, for instance, Peter quoted this and said, “Therefore, being a prophet and knowing that God has sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne …” (Acts 2:30-36). The Hebrews writer also quotes from this same 2 Samuel 7:11-17 and says it refers to Christ (Hebrews 1:5).

The throne of David is the throne of Christ in the ultimate. God's kingdom on earth constitutes all those who have submitted themselves to God's appointed King, Jesus. The church is the body of those who are members of Christ through the new birth (John 3:5). The kingdom of God on earth and the church of Jesus Christ are one and the same when viewed in the aggregate. In prophecy, the kingdom of God on earth would be established in the days of the fourth (Roman) empire (Daniel 2:41-44).Christ was born when Caesar Augustus (of the Roman Empire) was blooming (Luke 2:1-7) The kingdom and the church share a common origin in date and place (Isaiah 2:2-3; Acts 2:1-47). They are identical in territory (Daniel 2:44; Mark 16:15). They share the same ownership. Christ spoke of “my kingdom” in John 18:36 and equally spoke of “my church” in Matthew 16:18. The kingdom and the church share common rulership (1 Timothy 6:15; Ephesians 5:23). They have the same law (Isaiah 2:3; Acts 2:38). The citizenship of the kingdom is the membership of the church (Colossians 1:13; 1:2). The citizens of the kingdom and members of the church look forward to identical glory and exaltation (Isaiah 2:2-3; Ephesians 3:21). The church and the kingdom expect the same reward for faithfulness (Matthew 25:31-34; 1 Corinthians 15:58).

Conclusion

Jesus Christ is the centre and circumference of God's redemptive plan. He is the Saviour of the body which is the church (Ephesians 5:23). This church is made of all who would submit to His rulership both Jew and Gentile (Ephesians 3:16). This has been in the eternal purpose of God (Ephesians 3:10-11).

Let us appreciate the church as a Divine institution and give glory to Him in the church by Christ Jesus to all generations, forever and ever. Amen. (Ephesians 3:21).

P. O. Box 31019 , Ibadan .

The Constitution Of The New Testament Church

The Constitution Of The New Testament Church

By Sunday Ayandare

Every organization needs a body of laws, rules and regulations specifying the duties and obligations of its members as well as defining their rights and privileges. One cannot think of a school without a set of rules and regulations. Ditto for a business establishment of whatever size or function. Whether small-scale; medium-scale or large-scale, it must formulate a kind of policy. Moreover, who can imagine an association or a nation without a constitution?

The church of the New Testament is definitely not an exception. The people of God either in the old dispensation or in the New Testament era have always been given a set of laws to regulate their belief and behavioural systems. It will be recalled that one of the blackest periods of Jewish history was characterized by anarchy. “In those days there was no king in Israel; every man did what was right in his own eyes” (Judges 21:25). We should observe that in this particular instance, it was not the case that there was no law per se. Rather, there was tota1 disregard for the law of Moses and this accentuated by a vacuum in the royalty which was supposed to be an embodiment and quintessence of the divine law (Deut. 17:14-20).

Let us just take a cursory look at the state of the religion of Christ today. The picture of Christianity one is confronted with is, as it were, a re-enactment of the situation described in Judges 21:25. Hundreds, if not thousands, of differing sects teaching contradicting doctrines, wearing different names, presenting various plans of salvation with diverse forms of worship. A babel of confusion, you would say? Yes, every man is now doing “that which is right in his own eyes!”

Because of this unfortunate situation, many have rejected Christ and the enthusiasm of some others has been dampened. But the words of the Master keep on ringing: “And why call ye me, Lord Lord, and do not the things which I say?” (Luke 6:46).

Since the church is a divine institution, we can reasonably argue that it must be governed by a divine law and therefore any religious organization which is not governed by this law is not of Christ but of men and shall be rooted up at the end (Matthew 15:13).

What The Constitution Of The Church Is Not

Let us now highlight what constitutes the law or the constitution which the early Disciples of Christ knew. First, we shall consider this from the negative viewpoint.

1. The Constitution of The Church of Christ is not the Old Testament Law. Apparently, this is the springboard which many denominations are using to justify and defend the use of instrument of music in worship, giving and paying of tithe, polygamy and so on. But in Hebrews 1:1, 2 after conceding that God has spoken to the fathers in various ways in the past, the writer asseverates that He (God) is now speaking to us through Jesus Christ. Jesus is the prophet alluded to in Deuteronomy 18:18, 19 who must be hearkened unto (cf Matthew 17:1- 5). God had earlier on predicted the enactment of “a new covenant” unlike “the covenant that I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt...” (Jeremiah 31:31-34). The import of this is that God was going to enact a new covenant. Why? Then the inspired answer: “For if that first covenant had been faultless, then should no place have been sought for the second” (Hebrews 8:7). And the apostle Paul averred that “a new Covenant hath made the first old, now that which decayeth and waxeth old is ready to vanish away” (Heb. 8:7-13).

When Jesus came he declared that he had not “come to destroy the law, or the prophets” but rather to fulfill them (Matt. 5:17,18). Unfortunately, this statement has been grossly misunderstood by many today. All that they understand by this statement is Jesus saying the law would continue ad infinitum. It should be observed that he used '“destroy” as the antithesis of “fu1fill,” adding that the law would continue until it be fulfilled (Matt. 5:18). Having fulfilled it, he took it out of the way, nailing it to his cross (Luke 24:44; Col. 2:14- 17). “He taketh away the first that he may establish the second” (Heb. 10:9). Indeed, the law was our schoolmaster to bring us unto Christ and now that Christ has come, we are no longer under the law (Gal. 3:19, 23-25).

2. What the Religious Leaders say does not constitute the Law of the New Testament Church. Many esteem the words of the religious leaders to the level of the word of God. In Catholicism, for example, when the Pope speaks, that is an ex-cathedra decision. This is, the law. Period! There is no faithful Catholic that has the temerity or audacity to challenge and question that decision. The same thing applies to the other denominations. But now, preachers are under a solemn charge to “preach the word” (2 Timothy 4:1, 2). Following the teachings and opinions of men can only succeed to make our worship vain (Matthew 15:9).

3. What the majority decides is no law in the church of Christ. A practice is wrong regardless of the number of people practicing it. At the sham trial of Jesus, it was recorded that “they all condemned him to be guilty of death” (Mark 14:64). Shall we now say that because “they all condemned him,” therefore, Jesus stood condemned before God? Certainly not! At the instigation of the chief priests, the majority “cried out the more exceedingly, crucify him” (Mark 15:13, 14). This particular instance indicates that majority is not always right and it goes on to believe that popular expression: “Vox populi, vox Dei” (the voice of the people is the voice of God).

What Is the Constitution Or the Creed of the Church of Christ?

Basically, it is the New Testament. “But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. For if that first covenant has been faultless, then should no place have been sought for the second...” (Hebrews 8:6, 7). It is a better covenant, bringing along with it better promises. It contains the gospel of Christ. “For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to every one that believeth... for therein is the righteousness' of God revealed from faith to faith...” (Romans 1:16, 17). It is the Law of Christ (1 Corinthians 9:21). It is by it we are going to be judged (John 12:48). Remember, Jesus Christ is God's exalted spokesman (Hebrews 1:1, 2). Therefore, 'the gospel of Christ, His law, word is our rule of faith and practice. This is encapsulated in the New Testament or covenant (Heb. 8:13). It is complete. “All scripture is given by the inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. That the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim. 3:16, 17).

In conclusion, unlike the old covenant which abounds in “thou shalt not,” the gospel of Christ teaches in principles. Indeed, it is not only complete; it is final; admitting of no revision or modification. It was once for all delivered unto the saints (Jude 3). We are sternly warned neither to add to, nor take away from, the doctrine of Christ (2 John 9-11; Revelation 22:18, 19).

Brethren and friends, let us heed the admonition of the apostle Peter: “If any man speaks let him speak as the oracles of God...” (1 Pet. 4:11). Therein lies the road to the unity of all believers in Christ and the salvation of our souls. P. 0. Box 12003, Ibadan.

What does God say, when He says nothing?

Bible study on authority, silence of the Scriptures.
God commands us to do the things authorized by Christ (Col. 3:17). We're not to go beyond what He's commanded (1 Cor. 4:6); if do, we do not abide in the teaching of Christ and do not have God (2 Jn. 1:9).
The Old Testament is for our LearningPaul tells us that the Old Testament is for our learning (Rom. 15:4). We learn about God, the success of the saints, and the doom of sinners.
One lesson we learn from the Old Testament is that God's silence does not authorize anything. Rather, God's silence is prohibitive.
We communicate to one another in everyday life, the same way God communicates with us in His word. God does not give us all the "do nots" when giving a command, He just tells us what to do. Likewise, parents do not give a million "do nots" when issuing a command; they simply give the command and expect it to be obeyed.
Think about this: What would the Bible be like, if God gave us every "do not" in His word?
The Bible would be so big, we couldn't read it in a lifetime. We could never come to a knowledge of the truth (1 Tim. 2:4).
The Bible would be filled with things that haven't been invented yet. It would be so confusing we couldn't understand it.
A Lesson from MosesIn Numbers 20:7-12, Moses did not believe or honor God. Therefore, God punished Him by prohibiting him from entering the Promise Land.
What did Moses do when he disbelieved God, thus dishonoring Him? He struck the rock rather than speaking to it.
It may seem like a rather minor infraction, striking a rock rather than speaking to it. But it wasn't minor to God, because it reflected Moses disbelief, and resulted in dishonoring God before Israel.
When God gives us a command, He expects us to obey. If we do something other than what He's commanded, our heart is not right with God as we rebel against His authority.
Saul's Unlawful SacrificeIn Samuel 13:1-15, Saul was afraid of an impending war with the Philistines. Samuel told Saul to wait seven days, till the appointed when he would offer a burnt offering to the Lord.
On the seventh day, Saul was afraid the Philistines would attack, and unlawfully offered the burnt sacrifice himself. After Saul offered the sacrifice, Samuel came and asked, "What have you done?"
Saul offered several excuses, claiming that he "forced" himself to offer the sacrifice. These excuses may seem wise in the eyes of men. But Samuel told Saul he hadn't kept the commandment of the Lord; therefore, the Lord would give his kingdom to another man, a man after His own heart.
Israel Sacrificing Children to MolechShortly after entering the Promise Land, Israel embraced pagan idol worship. One of the most disgusting practices they adopted was sacrificing their children to Molech.
God gives the Israelites two reasons why sacrificing their children was a sin (Jer. 7:31; 32:35).
He hadn't commanded the sacrifice.
This abomination hadn't even entered His mind.
God clearly tells the Israelites that their actions were sinful, simply based on the fact that He had not commanded the sacrifice.
This is an important lesson for us to learn. If we do something God has not authorized in His word, it is a sin.
Paul's Proof that the Law had been ChangedPaul plainly states the fact that God changed the law (Heb. 7:12, 18). Today, we live under the law of Christ (Gal. 6:2; 1 Cor. 9:21), not the law of Moses.
To prove that God had changed the law, Paul reminds them that Jesus serves as king and high priest in heaven, after the order of Melchizedek.
Since Jesus was from the tribe of Judah, and God had never authorized priests from that tribe, Paul concludes that God (of necessity) change the law before Christ could serve as our priest (Heb. 7:13-17). Jesus could not serve as priest under the Mosaic Law, since God had been silent regarding priests from His tribe.
This shows us that the apostles and first century Christians recognized this fact: We can only do the things God authorizes in His word. If God is silent regarding a matter, we do not have authority to do it.
Do All in the Name of the LordIn Colossians 3:17, Paul says, "Whatever you do in word or deed, do all in the name of the Lord Jesus. . . ."
Simply put, we are to do the things Jesus authorizes in His word. If Jesus has not authorized it, we are forbidden from doing it.
This is the same lesson we learn from the Old Testament: Do what God has authorized, not more or less.

WHAT TO EXPECT WHEN WE GET TO HEAVEN

By Kola Ajibola

Introduction:
Some people think of Heaven as a better place while some think it does not exist at all. Some people are not sure how it look like and what to expect on getting to the place. You too, might have been wondering what to expect when we get to heaven.The Bible is the only book that goes much farther in giving us a glimpse into the celestial city of God.Northwestern University School of Education conducted a survey on “Whether Heaven Exist” or not. Out of 500 denominationalists that responded to the survey, 59% agreed that Heaven exist. In America today, only 77% believe there is Heaven. To you, my brethren, I want to believe, you agreed that there is heaven.On this premise, I want to discuss on What to expect in heaven and what not to expect.

I. THOSE IN HEAVEN
• God – I Kings 8:30; Matthew 6:9
• Jesus Christ – Hebrews 9: 12, 24; 10:12; 8:1
• Holy Spirit – Rev. 22:17• Faithful angels – Matthew 18:30; 24:36

II. SOME THINGS THAT WILL BE ABSENT IN HEAVEN
• Unclean – Revelation 22:15
• Unregenerate – Matthew 25:41-46; 2 Thess. 1:7-9; Rev. 14:9-12; 21:8; 1 Pet. 1:4
• Darkness and Sun – Rev. 22:5
• Flesh and blood – 1 Cor. 15:50
• Sorrow – Rev. 7:17; 21:4

III. SOME PEOPLE YOU CAN EXPECT NOT TO BE IN HEAVEN

A. “NOT SO DEDICATED CHRISTIAN”
Illustration:
i. Excuse by way of choice – Heb. 10:25;
1. Excuse from giving their lives to God – Matt. 10:392.
Excuse themselves from loving their brethren – I Jhn 3:143.
Excuse themselves from accountability – Acts 17:30.
Excuses are not new: e.g. Gen. 3:12; Exo. 3:11, 13; 4:1, 10; Matt. 7:22-23; Luke 9:57-62; 14:16-24.

ii. Those who do nothing here for the Lord are rewarded for their lack of works: Matt. 16:27; Rom. 2:13; 1 Cor. 3:8; Gal. 6:7-8; Col. 3: 24-25

iii. Those unwilling here to sacrifice: Consider what Christ gave – II Cor. 8:9 and juxtapose it to what He expect - Luke 14:33.

B. “UNCONCERNED CHRISTIAN” -
I don’t care attitude is not well pleasing to God – Illustration: Haggai 1:2-11; Zeph. 1:12 – Complacency, Ezek. 33:30-33.

C. “I WAS ONCE A FAITHFUL CHRISTIAN” – Matt. 16:24-27; 2 Cor. 5:9-10; Phil. 3:7-11. The good you do yesterday does not excuse you today. Consider the example of Moses: Heb. 11:24-29; God did not overlook Moses’ sin because of what faith he showed in the past: Num. 20:2-12 cf. Deut. 34:4-5. Also, example of church at Ephesus, they did well in the past but now left their first love – Rev. 2:1-5.

IV. THE DESCRIPTION OF HEAVEN:
• Heaven will be a place of everlasting life. It appears there is no other way to best describe heaven that this. Jesus said “And these shall go away into everlasting punishment: but the righteous into life eternal.” – Matt. 25:46. We will be in heaven for ever and ever, without end, no duration of time, it is till infinity ). Read also I Cor. 15:42, 50.

• Heaven will be a place of no sorrow. The Hebrew writer stated, “It is appointed unto man once to die…” (Heb. 9:27). Tears are the common lot of humanity. The first death is recorded in Genesis 4:8; and, since that time, death has brought emotional pain, grief, and painful separations. In this life, we experience sickness, sorrow, and heartbreak. But think about it. In heaven there will be no more pain, suffering, sorrow, tears, and no more sad and heartbreaking farewells. John wrote, “God shall wipe away all tears from their eyes and there shall be no more death; neither sorrow, nor crying; neither shall there be any more pain, for the former things have passed away” (Rev. 21:4).

• Heaven will be a place of rest. The Bible states, “There remaineth therefore a rest to the people of God” (Heb. 4:9). The Holy Spirit said that those in heaven will “rest from their labors” (Rev. 14:13). The “rest” of heaven means that we will never be tired, weak, sick, or unfulfilled. A glorified spiritual body will know nothing of fatigue or exhaustion.

• There will be no sin in heaven. Sin robs one of joy, peace, and contentment and brings shame and guilt. But John writes, “there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination or maketh a lie, but they which are written in the Lamb’s book of life’ (Rev. 21:27). There will be no sinfulness of any kind in heaven.

• Heaven will be a place of activity. There will be joyous worship. We will serve in heaven. We will be fully engaged in worshipping God. John, the beloved writes that “…his servants shall serve him” (Rev. 22:3). Service without time demands; service without frustration; service without fear of failure for the enemy will have been overcome; and service without growing tired for our spiritual bodies will never grow weary and old. We will also commune with the patriarchs of old, the faithful of the Old Testament, the faithful of Christianity; and we will enjoy the fellowship of God.

• Heaven is a realm of Righteousness. Rev. 4:8; Lk. 9:26;, Heb. 12:23.

• A place of reunion and recognition. Cf. Gen. 25:8; Gen. 37:35; 2 Sam. 12:23; Matt. 8:11.

• A place for reliability of our Hope. Acts 24:15; cf. 23:6, I Cor. 15.

V. CONCLUSION

Heaven is a real place, a city made not with hands (2 Cor. 5:1) prepared for
• righteous saints (Matt. 25:34, 37; 13:43),
• the saved (John 3:5, 18, 21)
• those who endure (Rev. 2:10)
• obedient (Rev. 22:14; John 5:29)
• persecuted (Matt. 5:11, 12)
• those whose name had been enrolled (Luke 10:20; Heb 12:23).

Heaven is a beautiful place we should all be.Let us all yield to the call of Hezekiah who pleaded with the children of Israel that “serve the Lord your God, that the fierceness of His wrath may turn away from you” (II Chro. 30:8; cf. 29:8, 10; Ezra 9:4; 10:3).

Do you you want to get to Heaven? God want you there. Jesus had gone several years ago to prepare you a place, why should you prefer otherwise. Let us examine ourselves and make necessary corrections so as to be with GOD in that beautiful and everlasting place of joy, where there is no night, sorrow, pain, heartache, trouble, fear and all that ache.We can get there if and only if we are FAITHFUL.God bless you. Amen.

WEEKLY OBSERVANCE OF LORD’S SUPPER: Is it a Command?

By Kola Ajibola

Introduction
Just like some other Bible subjects, Lord’s Supper has been grossly misunderstood by many. Some, out of their ignorance (even though they claim competence) have set out divergent and erroneous theories on the great Biblical Subject.Our aim in this little effort is not to address all errors being taught by all false teachers on this subject but only to examine few of those errors critically by examining some Bible passages and go a little into secular History. Hence, our assignment is to verify whether the weekly observance of Lord’s Supper is a command or an opinion or a misapplication of the Word of God. Our objective is that the reader should be able to state unequivocally the reason(s) why Christians proclaims the Lord’s death till He comes (in keeping His Memory) on every Sunday.

What was the Supper called?

In the Bible, four terms were used to describe the Supper. It was called the Lord’s Supper in 1 Corinthians 11:20. In 1Corinthians 10:21, it was referred to as the Lord’s Table. The Greek text literally reads “the table of the Lord.” (Ferrell Jenkins, The Early Church, page 55). It was called Communion in 1 Corinthians 10:16. In both Acts 20:7 and 1 Corinthians 10:16; it was described as breaking of bread.Apostle Peter admonished Christians in 1Peter 4:11 that “If any man speak, let him speak as oracle of God” (KJV); “whoever speaks, is to do so as one who is speaking the utterances of God; …” (ASV); “if anyone speaks, he should do it as one speaking the very words of God…..;” (NIV). In summary, this is to call Bible things by Bible names (Titus 2:1; 1 Corinthians 4:6; 2 John 9). Regrettably, men as usual have deviated and digressed by calling Lord’s Supper all sorts of names not found in the pages of the Scriptures, such as Mass, Sacrament, etc.Institution of Lord’s SupperThe Lord’s Supper was instituted by Jesus Christ during the Jewish Passover. He instituted this most enduring memorial of all time: the Lord’s Supper as the feast of Passover drew to a close. “While they were eating, Jesus took some bread.” (Matthew 26:26a; see Luke 22:19; Mark 14:22). The bread Jesus took was part of the one used for Passover. Passover was first observed by the Israelites in Egypt (Exodus 12:1-13:10); God instructed Israelites to observe this feast annually to commemorate the fact that God delivered Israel from Egypt (Deuteronomy 16:1). This feast is referred to as feast of unleavened Bread (Exodus 23:15; 34:18; Leviticus 23:6) because Israelites had been instructed not to eat leavened bread (Exodus 13:3) but they are to eat unleavened bread for seven days (Exodus 13:6-7; 34:18; Leviticus 23:6). “And when He had given thanks, He broke it and said ‘this is my body, which is for you; do this in remembrance of Me’” (1 Corinthians 11:24). Jesus had employed a figure of speech called metaphor when He held unleavened bread and said ‘this is My body’ – The Bible is full of metaphors. For example, Jesus called Herod a fox (Luke13:31, 32). In John 10:9, Jesus said, ‘I am the door’ and in John 15:1, He said “I am the true vine”. What Christ was saying was that the bread represented His body which will soon be hung on a Roman Cross.“In the same way He took the cup also …” (1Corinthians 11:25). The word cup (Greek, poterion) is used of “a cup, a drinking vessel” but it is also used “by metonymy of the container for the contained, the contents of the cup, what is offered to be drink. Luke 22:20b…” (Thayer, 533). Jesus explanation of the cup was that it stand for the fruit of the vine (Matthew 26:27-29)Purpose of Lord’s SupperThe primary purpose of Jesus Christ’s death was to secure the forgiveness of sins of those who would do His will and obey His commands (see 1Corinthians 15:3; Ephesians 1;7), these are His friends (John 14:13-15).Lord’s Supper is to serve as a memorial – “do this in remembrance of me” (1 Corinthians 11:24). It is to provide a proclamation of the Lord’s death till He comes- (1 Corinthians 11:26). It is to provide predictive element - to be observed until the Lord’s return and it is to be a communion with other Christians and Christ – (1 Corinthians 10:16).

The observance of Lord’s Supper in the Early Years of the ChurchIn Matthew 26:29, Jesus promised to drink the fruit of the vine “new with you in My Father’s Kingdom.” Some still believe this is to be in a distant future while some believe this to be in heaven. Conversely, the Bible teach that the church is the kingdom of Christ (Colossians 1:13), Kingdom of heaven (Matthew 11:11; 13:33); Kingdom of God (Mark 9:1; Acts 8:12; 19:8). The Kingdom of God comes into existence on the day of Pentecost (Acts 2). Not later than when the church came into existence in Acts 2 that we read of Lord’s Supper as part of the worship of the church in 33 A.D (Acts 2:42; 20:7; 1 Corinthians 11:17-34). With the available facts on our disposal as gleaned from the New Testament, when the saints gathered together in the New Testament on the Lord’s day (first day of the week), they gather “to brake bread” (Acts 20:7; 1 Corinthians 11:20, 33) and this they do often (1 Corinthians 11:26,33).

The elements of the Supper as earlier highlighted are unleavened bread and fruit of the vine (vine is used of the grapevine; that is juice made from grapes).As regards the manner of observance, it is a time of self – examination because the Holy Spirit instructs “But let a man examine himself …” (1 Corinthians 11:28). All participants must partake in a worthy manner (1 Corinthians 11:27-30).As to the day of observance, early Christians participated in this feast on the first day of the week – “and upon the first day of the week, when the disciple came together to break bread…” (Acts 20:7). The early Christian did not observed this feast on any other day than the first day of the week. A week will pass without Christian gathering together to “break bread” if such week has no first day!Is Weekly Observance of Lord’s Supper a Command or Opinion or Misapplication?“Do this in His remembrance” (Luke 22:19)

Going by the foregoing, a sincere student of the Bible would have come to understand that Jesus Christ had commanded His follower to “do this in His remembrance”. This is a command from the Lord. This instruction had ruled out any opinion on this matter. It is either we obey Him or we flagrantly disobey His commands. Later, Paul confirmed this by the inspiration of the Holy Spirit in 1 Corinthians 11:23-26.With the record of Acts 20:7, the early Christians (this time at Troas) obeyed Christ and Paul was with them and they (apostle Paul inclusive) partook of the Lord’s Supper on Sunday (first day of the week – the Lord’s Day). Paul had written to Christians to “Be ye followers of me, even as I also am of Christ” (1Corinthians 11:1).

The Voice of History

Let us consider some early writings by some church Historians:

1. 90AD DIDACHE: “Christian Assembly on the Lord’s Day:
1. But every Lord’s day do ye gather yourselves together and break bread and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure…….” (Didache: The teaching of the Twelve Apostles, Chapter xiv). This was written before the death of Apostle John (the beloved). If it were to be error, John would have contended it in any his writings.

2. 100AD BARNABAS: “We keep the eighth day (Sunday) with joyfulness, the day also in which Jesus rose again from the dead” (The Epistle of Barnabas, 100AD 15:6-8).

3. 110AD Pliny: “they were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses of hymn to Christ, as to a god, and bound themselves by a solemn oath not to (do) any wicked deeds, never to commit any fraud, theft, or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and then reassemble to partake of good–food-but food of an ordinary and innocent kind...”

4. 150AD JUSTIN: “And on the day called Sunday, all who live in cities or in the country gather together in one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then when the reader has ceased, the President verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and as we before said, when our prayer is ended, bread and wine and water are brought and the President in like manner offers prayers and thanksgiving, according to his ability and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given …” (first apology of Justin, Weekly Worship of the Christians; ch. 68).

5. “When the Christians were assembled, prayers were recited; the Holy Scriptures was read; short discourses on Christian duties were addressed to the people. Hymns were sung; and at last, the Lord’s Supper and the love feasts were celebrated” (Mosheim, V.I, p. 164). He proceeded, “when Christians celebrated the Lord’s Supper, which they were accustomed to do chiefly on Sundays…….” (E. M. Borden, Church History, pg. 452-43).(To read more of this, you can go to http://www.bible.ca/H-Sunday.htm for more information).

Misapplication And Misunderstanding Of The Lord’s Supper

As early as second century, men have started to misapply the plain teachings of the Bible, Lord’s Supper inclusive. Even, as at then, good men rose up to “contend earnestly for the faith which was once for all handed down to the Saints” (Jude 3, ASV).In the second century, as strange as it may seem, some things were introduced that had not been taught or practiced by the apostles and the inspired evangelists. The use of water as a sacred emblem, were introduced in some places (E.M. Bordem, church History, pg. 42). Mosheim stated without any ambiguity that: “It is certain, that to religious worship, both public and private, many rites were added, without necessity; and to the offence of sober and good men” (Mosheim, V.I., p.161).The author of the “Council of Nice,” says, of the second and third centuries:“The state of religion during the second and third centuries, exhibits melancholy proof of the gradual departure from the simplicity of the gospel. It was a dark day for the church. The Lord’s Supper began to be called a sacrifice; and the minister was called a priest.” (E. M. Bordem, Church History, pg. 43).

In this age, we have several people who claim to have the knowledge of the Lord and His word but do woefully and publicly display their deplorable ignorance of the Lord and His word; especially on this issue of Lord’s Supper. Many have gone to the press even on air to say that Lord’s Supper is for remission/forgiveness of sins (contrary to baptism which Bible says is for remission of sins – Acts 2:38). Some have even said that Lord’s Supper is for longevity of life. That is wrong!Some have even argued in the recent past that the phrase “as oft as” found in 1Corinthians 11:24-26 does not imply every Sunday. Such thought continued to suggest further that because of the definite article “the” in Acts 20:7 –“Upon the first day of the week” they say “English usage surely will translate this to mean the particular week in question.”As noted earlier, this is an ignorance of simple and plain truth of the Bible.

I wonder how those people who reason this way will harmonize Exodus 20:8. God told Israelites to “Remember the Sabbath day, to keep it holy,” (emphasis, KSA) would they say that because of the word ‘the’, Israelites were to keep the Sabbath “the particular week in question”? Which weeks of the month or the year? Of course, any Bible students know that Israelites keep all Sabbath days holy not just one Sabbath because every week has its Sabbath! Our friends of this strange persuasion should consider this and understand that even in Acts 20:7, the disciples at Troas met on the first day of the week to break bread. The fact that Paul tarried seven days at Troas indicates that the first day of the week was apparently the regular time the disciple assembled to break bread (Acts 20:6; Ferrell Jenkins, The Early Church, pg. 57).

In 1 Corinthians 16:2, where the similar language was use in connection with the collection for the saints, the Greek in this verse literally means “on the first day of every week” and is so rendered by New American Standard Version and New International Version (NIV). So, on the first day of every week (every Sunday), early Christians communed and gave to the Lord.Why Restoring Weekly Observance of Lord’s Supper Today in churches of Christ?In short, we in the churches of Christ observe the Lord’s Supper on every Sunday because that is the example given to us by early Christians under the direction of inspired men. This is a fitting day because:1. Christ rose on the first day of the week (Luke 24:1,13, 21, 46, Mark 16:9) and declared to be son of God with power (Romans1: 4).

2. The church was established on the first day of the week (Acts 2).

3. The disciples at Troas met on the first day of the week (Acts 20:7).

4. Paul gave orders to the churches of Galatia and to the Saints at Corinth to take collection on the first day of the week (1Corinthinas 16:1-2).We employ all to come back to the Bible by practicing only those thing contained there in especially in the New Testament.

Conclusion

We have tried to show that the weekly observance of the Lord’s Supper is a command from the Lord, an example clearly seen in the early Christian’s practices and literatures. We have shown that it was not an opinion even though, as years rolled by many have misapplied and misunderstood the simple teachings of the New Testament.We like to appeal to you once again to consider the love of God and come back to Him to follow His Word. He will save us to the uttermost if we follow and obey His words, after all, he has said, “Why do you call me Lord, Lord, when you do not do what I command you…” (Luke 6:46).

Remember, we take the Lord’s supper every first day of the week because that is the only day we have authority from the scripture to take it , “And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:16).Stop adding to God’s word, way and doctrine! You have to because of the consequence of doing so. “Whosoever goeth onward and abideth not in the teaching of Christ, hath not God, he that abideth in the teaching, the same hath both the Father and the Son" (2 John 1:9)!

P. O. Box 35478, Agodi Gate, Ibadan, Oyo State.

WHEN WE GET TO HEAVEN

By Kola Ajibola

Introduction

Some people think of Heaven as a better place while some think it does not exist at all. Some people are not sure how it look like and what to expect on getting to the place. You too, might have been wondering what to expect when we get to heaven.The Bible is the only book that goes much farther in giving us a glimpse into the celestial city of God.Northwestern University School of Education conducted a survey on “Whether Heaven Exist” or not. Out of 500 denominationalists that responded to the survey, 59% agreed that Heaven exist. In America today, only 77% believe there is Heaven. To you, my brethren, I want to believe, you agreed that there is heaven.On this premise, I want to discuss on What to expect in heaven and what not to expect.

I. THOSE IN HEAVEN

• God – I Kings 8:30; Matthew 6:9

• Jesus Christ – Hebrews 9: 12, 24; 10:12; 8:1

• Holy Spirit – Rev. 22:17

• Faithful angels – Matthew 18:30; 24:36

II. SOME THINGS THAT WILL BE ABSENT IN HEAVEN

• Unclean – Revelation 22:15

• Unregenerate – Matthew 25:41-46; 2 Thess. 1:7-9; Rev. 14:9-12; 21:8; 1 Pet. 1:4

• Darkness and Sun – Rev. 22:5

•Flesh and blood – 1 Cor. 15:50

• Sorrow – Rev. 7:17; 21:4

III. SOME PEOPLE YOU CAN EXPECT NOT TO BE IN HEAVEN

A. “NOT SO DEDICATED CHRISTIAN”

Illustration:

i. Excuse by way of choice – Heb. 10:25;

1. Excuse from giving their lives to God – Matt. 10:39

2. Excuse themselves from loving their brethren – I Jhn 3:14

3. Excuse themselves from accountability – Acts 17:30.

As we all know, excuses are not new, for example, Adam in Gen. 3:12; Moses in Exo. 3:11, 13; 4:1, 10; and on the last day, many people will still give excuse for being what they are: Matt. 7:22-23; Luke 9:57-62; 14:16-24.

ii. Those who do nothing here for the Lord are rewarded for their lack of works: Matt. 16:27; Rom. 2:13; 1 Cor. 3:8; Gal. 6:7-8; Col. 3: 24-25

iii. Those unwilling here to sacrifice: Consider what Christ gave – II Cor. 8:9 and juxtapose it to what He expect - Luke 14:33.

B. “UNCONCERNED CHRISTIAN” - I don’t care attitude is not well pleasing to God – Illustration: Haggai 1:2-11; Zeph. 1:12 – Complacency, Ezek. 33:30-33.

C. “I WAS ONCE A FAITHFUL CHRISTIAN” – Matt. 16:24-27; 2 Cor. 5:9-10; Phil. 3:7-11. The good you do yesterday does not excuse you today. Consider the example of Moses: Heb. 11:24-29; God did not overlook Moses’ sin because of what faith he showed in the past: Num. 20:2-12 cf. Deut. 34:4-5. Also, example of church at Ephesus, they did well in the past but now left their first love – Rev. 2:1-5.

IV. THE DESCRIPTION OF HEAVEN:

• Heaven will be a place of everlasting life. It appears there is no other way to best describe heaven that this. Jesus said “And these shall go away into everlasting punishment: but the righteous into life eternal.” – Matt. 25:46. We will be in heaven for ever and ever, without end, no duration of time, it is till infinity. Read also I Cor. 15:42, 50.

• Heaven will be a place of no sorrow. The Hebrew writer stated, “It is appointed unto man once to die…” (Heb. 9:27). Tears are the common lot of humanity. The first death is recorded in Genesis 4:8; and, since that time, death has brought emotional pain, grief, and painful separations. In this life, we experience sickness, sorrow, and heartbreak. But think about it. In heaven there will be no more pain, suffering, sorrow, tears, and no more sad and heartbreaking farewells. John wrote, “God shall wipe away all tears from their eyes and there shall be no more death; neither sorrow, nor crying; neither shall there be any more pain, for the former things have passed away” (Rev. 21:4).

• Heaven will be a place of rest. The Bible states, “There remaineth therefore a rest to the people of God” (Heb. 4:9). The Holy Spirit said that those in heaven will “rest from their labors” (Rev. 14:13). The “rest” of heaven means that we will never be tired, weak, sick, or unfulfilled. A glorified spiritual body will know nothing of fatigue or exhaustion.

• There will be no sin in heaven. Sin robs one of joy, peace, and contentment and brings shame and guilt. But John writes, “there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination or maketh a lie, but they which are written in the Lamb’s book of life’ (Rev. 21:27). There will be no sinfulness of any kind in heaven.

• Heaven will be a place of activity. There will be joyous worship. We will serve in heaven. We will be fully engaged in worshipping God. John, the beloved writes that “…his servants shall serve him” (Rev. 22:3). Service without time demands; service without frustration; service without fear of failure for the enemy will have been overcome; and service without growing tired for our spiritual bodies will never grow weary and old. We will also commune with the patriarchs of old, the faithful of the Old Testament, the faithful of Christianity; and we will enjoy the fellowship of God.

• A realm of Righteousness. Rev. 4:8; Lk. 9:26;, Heb. 12:23.

• A place of reunion and recognition. Cf. Gen. 25:8; Gen. 37:35; 2 Sam. 12:23; Matt. 8:11.

• A place for reliability of our Hope. Acts 24:15; cf. 23:6, I Cor. 15.

V. CONCLUSION

Heaven is a real place, a city made not with hands (2 Cor. 5:1) prepared for :

• righteous saints (Matt. 25:34, 37; 13:43),

• the saved (John 3:5, 18, 21)

• those who endure (Rev. 2:10)

• obedient (Rev. 22:14; John 5:29)

• persecuted (Matt. 5:11, 12)

• those whose name had been enrolled (Luke 10:20; Heb 12:23).

Heaven is a beautiful place we should all be. Let us all yield to the call of Hezekiah who pleaded with the children of Israel that “serve the Lord your God, that the fierceness of His wrath may turn away from you” (II Chro. 30:8; cf. 29:8, 10; Ezra 9:4; 10:3).

Do you you want to get to Heaven? God want you there. Jesus had gone several years ago to prepare you a place, why should you prefer otherwise. Let us examine ourselves and make necessary corrections so as to be with GOD in that beautiful and everlasting place of joy, where there is no night, sorrow, pain, heartache, trouble, fear and all that ache.

We can get there if and only if we are FAITHFUL.God bless you. Amen.