Pharisees and Legalism

In continuing our thoughts on the Pharisees, their intentions, and where they went wrong, we can’t help but touch on the subject of legalism. What does the Bible say about being legalistic, and what does the term really mean? Legalism is defined as the view that good works earn salvation. It is not concerned about believing in a law, obeying God, and adhering to His statutes, but rather legalism about one’s attitude toward that obedience. Legalism concerns the heart.

Law-Abiding Versus Legalism
The Bible does teach that we should believe in God’s law and the importance thereof. Romans 3:25-27 speaks of a law of faith under which New Testament Christians live, and chapter 8:1-2 of the same book also refers to the “law of the Spirit of life.” I Corinthians 9:20-21 has Paul writing that he is under law to Christ, and Hebrews 8:10 reveals that God’s law should be written upon our hearts. Finally, James 2:12 says we are judged by a law of liberty. There is no question in the minds of the New Testament writers that God has a law, and it is not legalistic to believe in the rule of that law.

Furthermore, it is not legalistic to adhere to that law. Matthew 7:21 records Jesus saying that one must obey the Father to please Him. Hebrews 5:7-8 makes reference to Christ Himself being obedient to the Father’s will, saving those who obey Him. James 1:25 calls on us to look into the perfect law of God and then actually obey it.

In John 12:42, Jesus is among people scared to confess belief in Christ, and, in verse 48, He says that His words will judge those who reject Him. II John 9 claims that whoever does not abide in Christ’s teachings does not have God. II Thessalonians 1:7-8 contains perhaps the most severe warning: “…inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus.” It is not enough to simply acknowledge God. He has a law that must be followed, and it is not legalistic to believe disobedience will separate us from Him.

Legalism Versus Humble Obedience
Legalism is believing that man can be saved apart from God’s grace. The first ten verses of Ephesians 2 addresses the helpless nature from which God saved us, being dead in trespasses, and having been saved through grace. That salvation cannot come from ourselves. It is from God. Romans 3:23-24 reinforce this, that we are all helpless before God and that we are saved by grace through the propitiation of our Lord Christ. He is our mercy seat. To believe we can be saved through anything but God’s kindness, love, and mercy, runs contrary to God’s word.

While we must be obedient servants, we cannot earn salvation through that obedience. We obey because of hope and salvation in Christ. Romans 5:76-11 reminds us of how undeserving we are of Christ’s sacrifice and salvation in Him. While we were enemies, God reconciled us to Him, and nothing we can do could bridge that gap of ourselves. Luke 17:7-10 reminds us that a servant’s work is never done and to view our service to God as no more that that which we should do because of our role as servants. Ephesians 2:8-9 and Titus 3:4-5 remind us that obedience is nothing to glory in, for our service is a response to mercy. Obedience is not about being deserving; it is a grateful response to grace.

Harmonizing Law and Grace
We cannot believe we earn our salvation. We cannot remove grace and mercy from our salvation. All pride is erased, for our good works do not come from ourselves, but they come from the will of God, works for humble servants to gratefully perform. Luke 18:9-14 tells the story of two supplicants before God. Both believe in God’s law and believe it must be obeyed. The difference between the Pharisee and the tax collector is one of attitude. The Pharisee feels God should favor him because of his meritorious works. The tax collector submits humbly.

This then is how we harmonize law and grace. The proper response to law is obedience. The proper response to grace is faith and trust. His law and His grace are inseparable. John 1:17 tells us grace and truth both come from Christ. Acts 14:3 records Paul and Barnabas preaching a law of grace, and chapter 20:24 of the same book quotes Paul speaking of “the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God.” We are saved by grace, and we must be obedient to His word, trusting wholly in Him and sacrificing all reliance on self in that obedience and in accepting His grace.

lesson by Tim Smelser

Pharisees and Good Intentions

Should we bring every area of our life into subjection under the law of God? Should we have a deep and profound respect for the law of God? Should we emphasize humility, deplore pride, and abhor hypocrisy? Should we emphasize love as the fulfillment of the law? If you agree with these principles, then you are in agreement with the foundation of the Pharisees. Upon these four concepts is built the entire philosophy of the sect of the Pharisees. This group was not one that was shallow or insincere in their devotion to God, and I think we sometimes callously dismiss them based solely on the picture of them we see in the gospels.

The question we have to ask ourselves – instead of why were the Pharisees so obstinate – is this: where did the Pharisees go wrong? Where did they come from, and how did they come to be so in conflict with the Lord? How did this group who stood so firmly against self-righteousness and hypocrisy become the epitome of those traits as we see them in Matthew, Mark, Luke, and John?

The Intention of the Pharisees
“Pharisee” means “separated one,” and, not coincidentally, we apply a similar concept to ourselves in the church. We see ourselves as separate and apart from the world, resisting worldly influences and preserving the traditions of Christ and His apostles. Likewise, the Pharisees began as a sect that resisted the Hellenization of Judaism. They sought to preserve the ways of Moses. They wanted to remain separate and apart from compromise with the Greco-Roman world. They were trying to preserve the old paths in the face of secular modernism.

Again, these were the ones who saw love as the wholeness of the law, very much as Jesus summed it up in Matthew 22:34-40. These were the ones who emphasized humility above all else in personal conduct. These were those who deeply respected the oracles of God and who sought to bring their lives under complete subjection to that law. Unfortunately, while attempting to preserve and protect the old paths, they built up an oral traditions that came to serve as a hedge of sorts around God’s law. This oral tradition was eventually codified as the Mishnah, and it became viewed as authoritative as any of the writings of Moses. Atop these traditions came the Talmud, the commentaries upon the Mishnah that also became a standard by which the people measured themselves.

For example, carrying a tool of your trade on Friday evening was wrong, for fear of working on the Sabbath. There would be rules surrounding when you could rescue an animal or put out a fire. These examples and more became the hedge built around God’s commandment to avoid working on the Sabbath. They forgot that their traditions were human interpretations, and they would condemn any who broke that oral tradition, blurring the line between scripture and interpretation. “My interpretation is law; yours is opinion.” The implications for us are evident.

Hypocrisy and Self Righteousness
In Matthew 23, Jesus speaks to the multitudes and His disciples regarding the Pharisees, those responsible for handling and passing on the law. Jesus even exhorts His listeners to abide by the teachings of the Pharisees. It is their example He warns against, expecting more of others than themselves, having words and actions that do not agree, seeking praise from men for their position. Jesus explains, in verses 13-26, that their hypocrisy was rooted in holding onto traditions surrounding the law more than the law itself – some of which circumvented those very laws they were intended to protect.

Verse 23 speaks to paying attention to the tiniest of details in the law while neglecting the intent and the attitudes behind those laws. Yes, those details are important, but they wanted to be so doctrinally pure they created problems for themselves. Not only would they expel sinners from their presence, but they would also not associate with those who disagreed with their traditions and private interpretations. They became their own standards of righteousness. In fact, Pharisaic tradition specifically named publicans as individuals to avoid in fellowship. Is it then so curious that we see publican after publican shown in a good light in the gospels? It is a contrast of how the Pharisees viewed others versus how God views them.

Jesus and the Pharisees
In their attempts to be righteous, the Pharisees had grown to be unloving, unmerciful, and contentious. Matthew 9:10 records the Pharisees wondering at Jesus taking the time to associate with those they would consider worthless, and Jesus rebukes them, reminding them of God’s desire for mercy and forgiveness. Also, Matthew 12:1-8 has Pharisees criticizing Jesus’ apostles for plucking grain to eat on the Sabbath, yet Jesus answers with their unwillingness to criticize one like David for breaking the Sabbath while being quick to condemn others. Again, Jesus quotes Hosea 6:6, bringing to mind the state of Israel and Judah in the days leading up to captivity. That prophet called the people’s love a fleeting thing, and Jesus was giving the same warning to the Pharisees. Rather than dismissing the word, though, the Pharisees had come to a point where they put themselves in the place of God.

Indeed, we must preserve the old paths. We must set ourselves apart form the world. We must respect God’s word above all else. We cannot, however, become unmerciful, unloving, and contentious in doing these. We must not set our traditions and our interpretations on equal footing with the word of God. If we had existed 2,000 years ago, we would have found ourselves closely aligned with the Pharisees’ ideals and goals. Let us be careful to avoid becoming what they became while clinging to God’s law.

lesson by Tim Smelser

Identifying with Christ

Not all who teach God’s word in theological classrooms and seminaries really believe the words that they are teaching. In fact, such teachers have influenced some to lose their faith and turn away from the paths of Christ. How, then, can one teach the Bible and the tenets thereof without actually believing all contained therein? Unfortunately, such a faith is sometimes seen as extremist, but Jesus did not come to teach a middle-of-the-road, half-committed, cherry-picked doctrine. His approach was complete and absolute, so where do we stand in comparison to His teachings?

Jesus, On His Identity
Jesus did not come merely professing to be a philosopher or a good man. He did not settle for merely being a respected Rabbi. He did not call Himself a disciple or a spiritual son of God. No, in Luke 4, when reading from the book of Isaiah to the assembled congregation, Jesus claims to be the Messiah spoken of by that prophet. This passage is about one who would bring great change to God’s people, one who would have miraculous powers, and Jesus tells them that those words are fulfilled in Him. These claims would anger the crowd and turn them against Him, but Jesus never backs down from His claim that He was the Messiah who would reach out to both Jew and Gentile.

John 8:58 records Jesus calling Himself, “I AM.” This is a direct reference to the way Jehovah addressed Himself to Moses in the burning bush. Moreover, Jesus claims, “I am the bread of life. “I am the light of the world.” “I am the good shepherd.” “I am the resurrection and the life.” “I am the way, the truth, and the life.” “I and My Father are one.” Where some theologians would call Jesus a teacher of moral platitudes or social reform, Jesus calls Himself God in the flesh. He claims to be more than a good man. He claims to be the source of salvation and eternal life. Matthew 16:24 −25 records Jesus telling His followers to completely deny self to follow Him.

If Jesus was just a man, then He was egotistical to an extreme, and He was a complete fraud. Otherwise, He was the Son of God and savior of the world. There is no real middle ground between those two. Therefore, if we say we believe in Him, then we completely dedicate ourselves to Him and His teachings.

The Inspiration of Scripture
Again, there are many who teach the Bible as a collection of good ideas with parts that are no longer applicable and other parts that can be dismissed entirely. John 12:46-48 has Jesus equating His words with God’s words; rejecting one rejects the other. Then, in John 14:16, Jesus promises that the Holy Spirit will bring all of His words to remembrance, so they can accurately teach others, and we see this promise begin to be fulfilled in Acts 2. The apostles’ teachings were Jesus’ teachings, and II John 9 says the only way to abide in the Father is to abide in the doctrine of Christ. This would include the words in the gospels as well as the words spoken and written by His apostles. II Peter 1:3 simply concludes that God’s divine power has granted all knowledge pertaining life and godliness.

The Faith We Proclaim
When it comes to the name we wear – that of Christians, or those who belong to Christ – how can we proclaim that identity without wholly believing in Christ and refusing to live His will. That name is our identity at all times in all places, worn in good conscience and in complete faith. Matthew 12:30 records Jesus saying we are either entirely for or against Him, and He warns us against trying to serve two masters in Matthew 6:24.

We do not have to listen to the world or to disenchanted teachers to lose our faith; we can do that by looking at God’s word and doing nothing. We cannot simply play at being Christians. We cannot be content with simply being good people. We cannot be content with simple morality. If we would be complete, we should deny self, change to what Christ would have us be, leave behind all that separates us from God, and follow Christ.

lesson by Tim Smelser

Instruments in Worship

We can’t read many psalms without seeing God’s worshipers encouraged to play upon instruments like cymbals and harps. When Solomon brings the ark to the temple, the people play upon instruments in praise of God. Why, then, do we not use instruments in our own worship? It seems contradictory with what we see in the history of God’s people and their worship of Him.

A Short History of Instruments in Worship
A cappella singing is often considered a modern Church of Christ tradition or doctrine. The term a cappella literally means “in chapel style.” The use of a cappella singing worship is nothing new. Even the New Catholic Encyclopedia recognizes that the New Testament church worshiped without instruments for nearly a thousand years, and the rejections of instrumental worship was universal among early influential theologians. Organs were introduced into worship around 950 CE. They did not become universally accepted until the 1300s.

Martin Luther equated instrumental worship with idolatry. John Calvin called it a foolish carryover from the Old Testament. John Wesley said instruments should be neither seen nor heard in a place of worship. A cappella singing is not the younger trend. Saints blending their voices predates the tradition of bringing instruments into worship.

The New Testament on Worship
The history is intriguing and informative, but it does not provide scriptural authority one way of the other. Ephesians 5:19 tells us to speak to one another in psalms and hymns, making melody in our hearts. Colossians 3:16 tells us to teach and admonish one another in song, singing in thankfulness to God.

The structure of these verses directly parallels wording we find in the psalms. Look at Psalm 33:2, Psalm 144:9, Psalm 98:5, and Psalm 147:7. These verses and more contain a specific structure of function, object, and means. For example:

“(Function) Sing praises (Object) to the Lord (Means) with the ten-stringed harp.” - Psalm 33:2

Contrast this with:

“(Function) Singing (Object) to the Lord (Means) with your heart.” - Ephesians 5:19

Remember that Paul is educated as a Pharisee. He has an intimate knowledge of God’s word, and he is very intentional with his wording when instructing Christians in New Testament worship. Man-made instruments are replaced with those made by God.

Types and Shadows
Hebrews 8:5 refers to the Old Testament as a shadow of heavenly things, going so far as having physical representations for spiritual realities. Hebrews 9:11 calls the old law a law made with human hands and contrasts that with Christ’s spiritual covenant. Hebrews 9:9 calls those things symbolic, and chapter 10:1 refers to the Old Testament as a shadow of things to come. The Levitical code served as a precursor for a spiritual kingdom as illustrated in Jeremiah 31:31-34. Everything would change, including the way God’s people would worship Him.

Colossians 2:14 says Jesus has removed this old covenant to the cross, and Galatians 3:25 bluntly says we are no longer under that law. Hebrews 10:9 simply states that Jesus has removed the first covenant to provide a second that gives sanctification. We cannot use the Old Testament as a source of authority for our worship and practices. The outward forms of the Old Testament have been removed. Again, those things made by man are replaced by those made by God.

Remember the conversation between Jesus and the Samaritan woman in John 4:20-24 regarding the proper place of worship. Jesus states that the place of worship will no longer matter, just that God’s followers come to Him with true hearts. Hebrews 12:18 says our mountain of worship cannot be touched by hands. It is spiritual and heavenly. These concepts are also related to Romans 2:29, I Corinthians 10:1-4, I Peter 2:5, and Hebrews 13:15. The focus is no longer on the physical. Rather it is on the spiritual and the heart.

Conclusion
When David wants to build God a temple, God, in I Kings 8:18, recognizes David’s intentions are good. II Samuel 7:6-7, however, records that God forbids David from going through with the construction of that temple despite those intentions. We can no more supersede God’s will in our worship that David could in constructing the temple. Setting all intentions aside, it comes down to what God has asked for.

We should no more want to use the Old Testament to justify instruments in our worship than we should want to include sacrificing lambs, burning incense, or requiring circumcision. The few verses that address worshiping God in congregational music specifically instruct us to sing from our hearts, making melody with the voices God made for us. According to Psalm 22:3, God has historically been enthroned upon the praises of His people. Do we enthrone Him with praises on our terms or His – worshiping Him with the melodies of our heart?

lesson by Tim Smelser

Showing Devotion to God

This past Wednesday is commonly referred to as Ash Wednesday, which begins the observation of Lent – a time of fasting and prayer leading up to the celebration of Jesus’ resurrection. Christians demonstrate solidarity with Christ by sacrificing something of import to them, but, in the modern day, these sacrifices have become trivial – giving up television, chocolate, video games, or other such conveniences. What do we do to be one with our God? Around the world, various faiths have different rites and ceremonies – some painful and dangerous – to show their commitment to their god or gods. What is God looking for in our devotion to Him and the way we demonstrate that devotion?

How Do We Show Devotion?

This is a question humankind has wrestled with since Creation. In Genesis 4, two brothers bring their sacrifices to the Lord. Cain and Abel bring offerings to the Lord, and God respects Abel’s sacrifice. Hebrews 11:4 says that Abel’s sacrifice is the result of faith. He worships in God’s way where Cain does not. Also, Leviticus 10:1, Nadab and Abihu die because of their worship, and, in verse 3, Moses reminds the people what it means to sanctify and glorify the Lord. Finally, I Kings 18 records Elijah challenging the prophets of Baal and Asherah to invoke their gods against his. They go to extreme measures to show their devotion to Baal and Asherah in contrast to Elijah’s quiet prayer.

Micah 6:6-8 records God’s people asking the very question: “What can we do to please God?” They propose more and more extreme measures to invoke God’s presence, but Micah’s response is simple – to walk humbly before Him in love and justice. He calls on us to put Him before us. When God speaks I listen. When God’s word requires change, I change. When God’s words calls for obedience, I obey. As His spoken word has the power to create, His written word should have power to move our lives.

What Does God Require?

Contrast the prophets of Baal and Asherah in I Kings 18, leading up to verse 36. Their callings upon deity could not be more different. The idolatrous prophets seek to please their Gods with methods that seem impressive and holy to them where Elijah comes to God in God’s way. In I Kings 8:46-52, Solomon offers a prayer at the dedication of God’s temple, and He calls on God to hear the people’s prayers, to recognize their repentance, to honor their complete faith. Jesus puts it this way in Matthew 10:38:

“And whoever does not take his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life for my sake will find it.”

This means we crucify our self – the man of pride and selfish will – to completely humble ourselves in submission to Him. There is nothing I can do to show myself worthy of God’s love and grace. I cannot earn the favor of Christ’s love. Romans 5:6 speaks of our weakness in comparison with the strength of God’s love. I cannot do anything that compares to what God has done for us. All I can do is walk in a manner worthy of the gospel as Paul writes in Philippians 1:27, standing fast in the spirit and for the gospel. I can conform my life to His by sacrificing self and submitting to His word.

Conclusion

We meet a soldier named Naaman in II Kings 5, a leper in need of God’s healing. He sends for Elisha to bring God’s power upon him, but when Elisha commands a simple washing in a dirty river, Naaman is upset. He expects something more, something greater, something more outwardly impressive. Finally, though, when he humbles himself to God’s command, he is healed. God is not looking for our great acts. God is not looking for worship impressive in our eyes. Instead, He simply calls on us to hear and obey, to repent and turn to Him, to devote ourselves to Him in every detail of our lives. We can be restored to Him from our captivity of sin if we only come to Him on His terms and in His way.

lesson by Tim Smelser

Seeing Without Perceiving; Hearing Without Understanding

There are certain drawing that look like one thing to some and something else to others. (Think of the duck/rabbit picture or the old woman/young woman picture.) The same applies to scripture. I may see one side; you might see another. I fear, however, that sometimes we only see or hear what we want to hear. When it comes to God’s word, there is only one side – God’s. We may point our fingers at those outside the church as viewing God’s this word, but God’s people, historically and today, are in danger of doing the same thing.

Misunderstanding Among God’s Elect

Isaiah 6:10 records God giving Isaiah his mission, and Gad warns that His word would shut the eyes and the ears of the people. In Isaiah 1:16-19, the prophet calls the people to repentance and obedience, and Isaiah 55:6-7 implores those separated from God to return to Him, seeking pardon and forgiveness. Unfortunately, as God warned in chapter 6, the people would hear but not listen. Verse 9 warns Isaiah’s intended audience would see and hear him without comprehension because their hearts are closed. Isaiah 55:10-11, though, proclaims that God’s word will never return to Him without accomplishment.

Moving from one prophet to another, Jeremiah 5:1 records God challenging Jeremiah to seek Jerusalem for anyone who cares about justice and truth. Verse 3 has Jeremiah responding to this by calling the people hardened against God’s word. They have turned away from their Lord, but Jeremiah 5:6-19 warns God’s people will be judged by that word they rejected. As they turned to serve strange gods, so would they be made to serve strange people. Jeremiah 5:20-21 then warns against hearing and seeing God’s words without understanding and applying.

Finally, during the captivity in Ezekiel 12:1-2, God says His prophet is dwelling in a rebellious house that consists of people with eyes that do not see, ears that do not hear. Ezekiel 33:23-28 records the attitude God’s people had, assuming their inheritance of the land of Judah and Israel as a given, but God says He will pull the land from these that reject His word. In Ezekiel 33:30-32, the people come to hear God’s word from the right source, but they fail to apply those words they hear. They sit and listen but do nothing.

Personal Applications

It’s easy to see these failings in coworkers and friends. It’s easy to judge others without judging ourselves. Matthew 13:10 has the apostles asking about Jesus’ habit of teaching parables, and, in His answer, Jesus uses language similar to those prophets of the Old Testament. Those crowds around Him sees without seeing and hears without hearing. Those people claiming to be religious, interested in the words of God, would see and hear what they wanted. They would be entertained by the words but fail to apply. The same can be true of us today.

In Acts 7:57, Stephen is accusing the Jewish leadership of killing God’s messengers time and again. The result of his accusations is his subsequent stoning. In contrast, Peter and the apostles make similar accusations in Acts 2, but verse 37 records a far different response. These opened their hearts to accept God’s word. One would have expected Peter’s and Stephen’s results to be reversed. Hebrews 6:4-6 contains a warning for those who have accepted Christ at one point only to later close their eyes and their ears.

Late in Jesus ministry, in John 6, many leave Him when He stops preaching the things they want to hear. He asks the twelve if they too will abandon Him, and Peter responds that they have no place to go. They recognize Jesus as the source of eternal life. James 1:21-22 encourages us to receive God’s word in meekness, but James goes on to say that we should not only be hearers of that word. We should do it, lest we delude ourselves by only seeing and hearing those things we desire. He says we should humble ourselves before the word, be receptive of the word, and then apply it.

lesson by Tim Smelser

Is the Bible God’s Revelation to Man?

How do we know the Bible is God's word, and what do we base our assumption on that the Bible is God’s only message to man. Numerous other religions have existed throughout history from various cultures, and many persist today. What gives us faith in the authenticity of the Bible as God’s true message to mankind?

A Reflection of Whom?
In many other religions, the gods of those faiths are reflections of man. Whether Egyptian, Greek, Hindu, or others, these gods contain human flaws. They engage in immoral behavior, in unsavory attitudes, in conspiracies, in murders, and in lying. You see in these a reflection of mankind in the gods as opposed to a God who wants man to reflect Him.

In Matthew 5:43-48, Jesus states that we should love our enemies so we might be more like our God. He states that there is nothing special about returning love for love, but unconditional love is divine. Colossians 3:12-13 seeks us to put on godly qualities, and he cites forgiveness as a way we should emulate god. Also, I Peter 1:13-15 calls on us to be holy as our God is holy. God is unique in that He calls upon us to reflect Him.

Evolutionary Theology
As the ancient theologies would spread to further lands, they would absorb those other gods, and their mythology would adapt to new cultures. This is never the case with God. Deuteronomy 4:39 records Moses reminding the people of Israel that there is no God but Jehovah. In Jonah 1:9, Jonah acknowledges his identity as a servant of the one true God, and Nehemiah 9:6 records praise to God as the only God who has created all and is over all. Finally, Acts 14:14-15 has Paul and Barnabas being praised as gods, but these two tell the people to turn from this and worship the living God.

At no point do we see God changing His laws to suit modern sensibilities. He does not absorb the gods of other religions. His faith remains pure and unchanging.

The Challenge of Prophecy
Several times in his book, Isaiah discusses the uselessness of false gods and idols. He describes the labor involved in taking care of such an object. In Isaiah 41:21-23, God rhetorically requests the other gods to make prophecies of what is to come, to demonstrate their power in some observable way. Chapter 44:6-7 of the same book challenges anyone else to create and fulfill prophecy, and chapter 46:9-10 reinforces this theme that God is the only one with complete knowledge of His world.

Unity in Diversity
The Bible was authored by forty different writers over a period spanning at least fifteen hundred years. The message remains the same. They do not reflect the morals and philosophies of their contemporaries. The Bible writers were not interested in seeing which way the wind was blowing. II Samuel 23:1-2 record the last words of king David claiming God’s words filled him and came from his mouth. Jeremiah 1:9 paints a picture of God putting His words into Jeremiah’s mouth, and I Thessalonians 2:13 records Paul saying he wrote as the word of God. New Testament and Old, God moves His writers to reflect Him and His will.

Conclusion
Unlike religions that originate with man, our God is not a reflection of man’s traits. His word does not reflect the philosophies or values of man. He inspired writers to deliver this message to us, to record His will, so we can follow after Him and change our lives to be what He would have us to be.

sermon by Tim Smelser

Unity & Corinth: Part 4 - Understanding "Tongues"

In these chapters, we sometimes tend to pass over some of these passages and note that some of these verses do not apply to us anymore. We’ve gone over I Corinthians 12-14, looking at what we can learn from these chapters, and, in this lesson, we are going to look at the nature of spiritual gifts, look at their purpose, and examine what the “partial” and the “perfect” are from this passage.

The Nature of Gifts
In I Corinthians 12:8, many of the spiritual gifts are specifically named (in context of 12:1). These are grace gifts, bestowed by the Spirit.

• Romans 12:6-8 - Paul emphasizes the role grace plays in the bestowment of these gifts.
• I Peter 4:7-10 - Again, Peter brings God’s grace into the gifts.

The argument is made that, since the enumerated grace gifts from Romans and I Peter, are still done today, those of I Corinthians must be also. However, in context, the gifts of Romans and I Peter are not miraculous gifts while the gifts of I Corinthians are. These are not parallel passages, and comparing these gifts is comparing apples to oranges. Specifically, in I Corinthians 13, Paul names miraculous knowledge, prophecy, and tongues, as those passing away.

Clarifying “Tongues”
What are “tongues?” In the charismatic moment today, many would say speaking in tongues is speaking in a language that is purely spiritual and foreign to any mortal. What we see in the Bible, though, is that the tongues of the New Testament are in fact human languages that the speaker had no prior knowledge of.

Acts 2:4-8 - The apostles are gifted hear with the ability to speak in the languages of their listeners, and this amazes the hearers. John 18:20, Matthew 12:46, Matthew 10:19-20 - all of these occasions use the same “speak” as in Acts 2:7 when the apostles “speak” in tongues. It is just the use of language to communicate. Acts 2:4-6, 11 - Luke uses the Greek for language and dialect interchangeably through this chapter. Much of the vocabulary describing the tongues of Acts 2 is also used in I Corinthians 13.

Acts 10:46-48 - If these “tongues” are ecstatic, how would have Peter’s companions known those in Cornelius’ household were magnifying God. Also, in I Corinthians 14:21, Paul quotes Isaiah 28, saying that “strange tongues” will be used to communicate, and “strange” is used like the “strange woman” of Proverbs – one that is foreign or unknown.

Interpreting means to translate from one language to another. It is taking a meaning one understands and providing meaning to another. Interpreting is not giving meaning to that which is meaningless. For example John 1:42, Hebrews 7:2 - In both of these examples names are being interpreted based on the language their names were in.

What is the Perfect?
The partial are those miraculous spiritual gifts whose time is limited. In I Corinthians 13:10, Paul references the coming of the perfect as that which would cause these to pass away. Many interpret this as being Jesus.

• II Timothy 3:16-17, I Corinthians 13:9-10 - perfect = complete, entire, or whole.
• Some think it is the maturation of the church, the Second Coming, or the completion of God’s revelation.

Through I Corinthians 13, Paul has two main points: love never fails, but miraculous gifts will. Why? Gifts only provide a partial picture, and a point of completion is coming. He uses a maturation process as an illustration of this concept. His second illustration is the use of a dim mirror to try to see something clearly.

What was becoming clearer and helping the first-century Christians mature? It is reasonable to conclude that he is speaking of the revelation of God’s word. In Romans 16:25-26, I Corinthians 2:7, Ephesians 1:9, Ephesians 3:3, and many others passages speak of a mystery that is being revealed. Now take II Peter 3:15-16. Peter references a collection of Paul’s epistles as well as other scriptures. The revelation was already in the process of being compiled and completed.

Returning to I Corinthians 13, Paul uses “in part” at least three times. The gospel was being revealed in pieces. Once the message was fully revealed, the fragmented manner of instruction would no longer be needed. Everything Christians would need would be recorded in whole, no longer a dark mystery but a clear image of that which makes us complete.

Conclusion
II Peter 1:3-4 - All things that we need for spiritual growth is given. We have no need for these spiritual gifts to confirm or add to our faith. The blessing of being Christians today is the fact that we have a complete word to study from and that our knowledge can be complete should we put forth the diligence to learn and apply that word.

sermon by Tim Smelser

Why Be Baptized?

When studying the Bible, often the question comes up, “Why must I be baptized?” God knows our hearts; He knows if we truly believe or not, so why must one go through the process of baptism?

Reasons for Baptism
Because It Is Commanded. In Matthew 28:18-19, the apostles are commanded to make disciples by baptizing people who believe. If one is to follow Christ, baptism is a commanded step to conform with. This is emphasized in Mark 16:15-16 as well. Here belief and baptism are tied together.

Acts 2 marks the beginning of Christ’s church, and the people wonder what they should do to make their lives right in verse 37. Under direction of the Holy Spirit, Peter commands repentance and baptism in verse 38.

Saul of Tarsus and Cornelius both had amazing experiences. Saul saw a vision of Jesus; he fasted and prayed for three days, but Ananias said he needed to be baptized. Cornelius was told Peter would bring him words “by which he would be saved.” Peter tells him to be baptized in Acts 10.

Because of What It Symbolizes. In Colossians 2:11-12, Paul explains that baptism symbolizes a circumcision of the heart and a burial with Christ. Romans 6 also parallels baptism with Christ’s death and resurrection. Our baptism crucifies our sin, and we are raised as a new spiritual person (John 3:3-5; Titus 3:4-5). Baptism is a connection with the central theme of Christ’s death, burial, and resurrection.

Because of What It Does. Acts 2:38 explains that baptism provides forgiveness for sins. Paul, in Acts 22:16, says it washes away sins. Galatians 3:25-27 points out that it puts us in Christ, and God adds us to His church through baptism (Acts 2:46-47). Finally, I Peter 3:20-22 provides a parallel between the waters of baptism saving us and the waters of the Flood saving Noah’s family.

Conclusion
Baptism serves a role in God’s plan, and it is a role we must appreciate. Baptism is a command of our Lord; it connects us with Christ’s death, burial, and resurrection as we are born anew, and baptism washes away our sins, allowing us to be added the Lord’s body.

sermon by Tim Smelser

The Importance of Sound Doctrine

The first century church gives a pattern that we should follow as New Testament Christians. Acts 2:42 points out the basic outline for our worship services and what the source of that pattern is – teachings of the apostles. This pattern was consistently held to by these Christians, and it is a pattern we should hold to today.

The Importance of Doctrine
God places an emphasis on following His statues. We have to be rooted in the truth of His word if we are to be an effective people, pleasing in His sight. II Timothy 3:14-15 refers to the church as the “pillar” of the truth. If we are not teaching each other sound doctrine from God’s word, we will be unable to fulfill this function because the truth will not be with us.

• Revelation 3:11-13. There are individuals who can be pillars in and of themselves. In Galatians 2:9, Paul names individuals who he feels are these type of pillars. This strength can only come from studying and dwelling on God’s word.
• I Kings 6:10-16. When Solomon builds the temple of God, he is reminded that the building is not enough to establish God’s presence. It is also necessary for Solomon and his people to walk according to God’s word.
• Isaiah 5:11-12. Isaiah criticizes the people of his time for the fact that they esteem pleasurable activities above knowledge of God’s word. In Isaiah 33:6, the prophet calls wisdom “stability” and respect for God “a treasure.”
• Hosea 4:1-6. Again, it is another Old Testament example where lack of knowledge of God’s word is directly correlated with the people going into captivity. Hosea 5:1 directs this judgment against those who should have known better and should have been directing the people in God’s word. Malachi 2:8 reiterates this same message even after the captivity is over.

If sound teaching is removed from the church, then we will become as displeasing to God as His people had been in the Old Testament verses we have looked at.

Conclusion
In almost every New Testament epistle, it it reiterated again and again how important it is to keep and teach God’s word. It is not to be changed or distorted based on arbitrary rules or opinions. His word is absolute and certain, and it is His people’s charge to preserve it and make sure others learn of it. II Timothy 4 tells us we are to always be prepared and willing to share that word, even when it is not popular.

Psalm 19:7-14. God’s law is perfect, and we should respect it as such. Our wisdom cannot compare to God’s. and we have to trust in His word to make us complete servants.

sermon by Tim Smelser

Extreme Faith

Many products today are geared toward the “extreme” generation. It carries a particular approach to life, but, in religion, we don’t necessarily want to be extremists. This lesson will focus on three points on which the Bible seems to expect us to be extremists on despite the atmosphere of the religious world.

Three Extremes
The Identity of Christ. We want to water down Christ’s identity today. Perhaps He was a good man or a well-received prophet. However, Jesus did not leave room to doubt who He claimed He was. Therefore, we are forced to either take His claims and demands at face value, or we must reject them completely. There is no middle ground.

• Luke 4:17-21. Jesus is teaching in His home town here, and Jesus makes a bold statement regarding His identity based on a passage from Isaiah. Many doubted this, and some were even reproachful. He was driven out of town, some wanting to stone Him for apparent blasphemy – He claimed to be the Messiah.
• John 8:58. Jesus describes Himself as “I AM.” This parallel between Himself and the God of Moses would not have been lost on His audience.
• John 6:35; John 10:11; John 10:30; John 11:21; John 14:6; Matthew 19:16-22 “I and the Father are one.” He also claims that none can know the Father but through Him. He demands self sacrifice, denying self for Jesus’ sake.
• Matthew 16:24-25. Taking up one’s cross is a death sentence. Jesus demands that people must be willing to put their own lives behind them if they are to follow Him. These demands are not those of a “good man” or a “good prophet.”

What We Accept from the Bible. How seriously do we take this book we claim to adhere to? Some will say only select phrases are inspired. Others will only accept what is agreeable. However, as we explore God’s word, there is no room to alter or omit the words contained in it.

• II John 9. John says that neglecting the teachings of these words removes one from God. There is no picking and choosing. You either have the word and God, or you don’t and are separated from God.
• John 12:48-49. It is written that these words will judge humanity one day. There is no indication that we will be judged by only what we want to be judged by.
• Acts 2:4/John 14:26; II Timothy 3:16. What the apostles taught is not merely what they thought. The Spirit of God is responsible for what we have, and if it is God’s, we have no room to question it.
• Galatians 1:6-12. Again, Paul points out that he has taught only what came from God, and he instructs us to reject anything that contradicts or demeans the message he delivered. If we can’t accept what Paul has said here, we should reject the entire product.

Our Christian Life. We don’t want to be perceived as a “radical” or as a “zealot.” There is no such thing, though, as a part-time Christian. like the name we are given at birth, being a Christian is a part of my identity no matter where I am or when it is. This life is all or nothing.

Matthew 12:30. Jesus says you are either for Him or against Him. This is a comprehensive statement. if we are not working for Christ entirely, we are automatically working against Him. This attitude does not allow straddling the fence.

• Matthew 6:24. We cannot recognize both God and self as masters. When I am serving self, I am serving Satan and rejecting God.
• Matthew 19:22. The rich young ruler went away sad because he was more interested in serving himself that he was in sacrificing for the sake of God.
• Acts 5:1-11. Ananias and Sapphira were not wrong in keeping back part of their money. Where they went wrong was in their hearts. They were “playing church.” They were going through the motions, but they were skewing it to serve their own purposes, and God struck them dead as a result. We cannot “play church” in our lives.

Conclusion
In an attempt to avoid labels or seem unusual to others around us, we sometimes fall short of being the Christian we should be. There is no room in God’s word for compromise, and the result should be is that our faith and our life should be uncompromisingly in line with the will of our Father.

sermon by Tim Smelser