Truth Magazine

By Daniel H. King

The idea of atonement in the Bible has to do with the relationship between God and men. It assumes that a breach has occurred, i.e., sin has been committed, and something must be done to bring about a reconciliation. The word “atonement” itself signifies that which brings about a harmonious relationship between the two parties. Atonement is what makes the Creator and his creature able to get along once more, in spite of past acts of rebellion.

Terminology in the Original Languages

In the Hebrew Bible “atonement” is described by several terms. The word kaphar, which is used frequently in contexts having to do with this theological process, means “to cover,” “to wipe away,” “to expiate,” or “to placate.” It is used in general to describe the effect of the various sacrifices offered in the Old Testament (cf. Exod. 29:36; Lev. 4:20; 8:14; Num. 5:8; Ezek. 43:20). Sometimes translated “to make reconciliation” or “to reconcile,” the term is often closely allied with the word hata, which designates doing that by which an atonement is accomplished.

Likewise, in the Greek New Testament, several words describe this process. The various forms of hilaskomai, “to appease,” “to make reconciliation,” and “to atone for” provide one side of the formulation. Another term, katallasso, which means “to change, exchange,” “to restore to favor,” or “to reconcile,” provides the other. The former series of words sets forward the notion of appeasement, while the second emphasizes the idea of reconciliation.

Sacrifice as the Central Concept

The sacrifices of the Old Testament, of course, lay the groundwork for the New Testament concept of atonement. These offerings put before the mind of the reader several important truths: (1) That there exists a rupture in the relationship between man and his God; (2) That the divine judgment upon man as sinner is just; and, (3) That the sacrifices themselves constitute a provision for man’s forgiveness and reconciliation to God. In the New Testament these ideas are all assumed, and they are assumed to be correct. 

The New Testament, however, adds the thought that the Old Testament sacrifices, given the nature of the sacrifices themselves (bulls and goats, etc.), did not possess the intrinsic value which made them capable of finally cleansing the human conscience from the defilement of sin and appeasing an offended deity. Therefore, according to New Testament thought, all the Old Testament sacrifices have their ultimate fulfillment in the death of Jesus Christ, who is the true Lamb of God (John 1:36) whom God set forth to be a propitiation through faith in his blood (Rom. 3:23-26). It is his sacrifice which has obtained eternal redemption for the human race when he offered it to God as an atonement for human transgression (cf. Heb. 9:11).

Old Testament Atonement

No doubt the central event of the OT sacrificial system was the Day of Atonement. This grand occasion is described in several passages in the Law and one in the Prophets (cf. Exod. 30:10; Lev. 16; 23:26-32; 25:9; Num. 18; 29:7-11; and Ezek. 45:18). Leviticus 16, though, is the most important of the accounts that are given, since it includes detailed instructions which the Lord provided to Moses concerning the preparations and ceremonies of that important day. The Day of Atonement represented the highest exercise of the high priest’s mediatorial duties, and this is aptly illustrated by the description found in this account of the events of the day.

The high priest on that special day discarded his usual beautiful garments of office, and having bathed himself carefully, he donned an attire that was destitute of all its customary ornament. Instead, he put on a simple white garment symbolizing purity and becoming to one who was himself a sinner and fitting for a suppliant suing for forgiveness. He then performed three important high priestly acts, namely, the sacrifice and sprinkling of the blood of a single bullock, the killing of the goat of the sin offering and sprinkling of its blood, and the sending off of the scapegoat. These highly meaningful ceremonies were intended to cleanse the nation, the priesthood, and the sanctuary from sin. It is fair to conclude from the very fact of the Day of Atonement itself within the sacrificial ritual that in spite of all the daily, weekly, and monthly sacrifices of Israel’s religious year, sin was not fully atoned for. Further, the offerings for sin throughout the year could not provide for or cover unknown (“secret”) sins. Yet by such transgressions the sanctuary, the land, and the people were all rendered unclean. Thus, the Day of Atonement was instituted for the annual accomplishment of a complete atonement for all sin (Lev. 16:33).

New Testament Atonement

The OT sacrifices in general and the Day of Atonement in particular provide the backdrop of the doctrine of atonement in the New Testament. The writer of the letter to the Hebrews draws heavily upon the ceremonies of the Day of Atonement for his interpretation of the death of Christ. To this author there is no possibility of forgiveness for sinful man without the shedding of the blood of Christ (Heb. 9:22). The entire OT sacrificial system is summed up in the work performed by Jesus as the high priest of the new covenant era (cf. Matt. 26:28; Heb. 12:28). The major distinction, however, between the OT and the New in terms of this atoning sacrifice, is the efficacy of the sacrifice itself. Several points are set forth in Hebrews chapters 7-10 which show how superior the sacrifice of Jesus is to those proffered under the old system. To begin with, the ritual of the Day of Atonement had to be carried out each year, whereas Christ entered once and for all into the true sanctuary to make intercession for humankind with his own blood. The new high priest has opened a new and living way to God, a way by which all whose hearts are purged from the guilt of sin may at all times have free access to the Father. Access to God is no longer granted to the high priest alone, who was himself a sinner, ever limited as to time and place and circumstance. Christ, on the other hand, having provided an atonement for sins by entering into heaven with his own blood, has reconciled man to God and provided for him an open door to God.

Although not so heavily dependent upon OT allusions to the Day of Atonement and the sacrificial system generally, the rest of the New Testament agrees perfectly with the Hebrew writer’s view of the atonement. Jesus said he came to give his life a “ransom” for many (Matt. 20:28). Paul says that Jews and Gentiles are reconciled to God by the cross (Eph. 2:16), and that he has made peace by the blood of his cross, reconciling man to God in the body of his flesh through death (Col. 1:20-22). He tells us that we are justified by the blood of Christ, for God has set forth Christ to be a propitiation (or expiation) through faith in his blood (Rom. 5:9; 3:25). Peter explains that Christ suffered for all, bearing our sins in his own body on the tree, and that by his stripes we are healed (1 Pet. 2:24). John says that he is worthy of praise who “loves us and loosed us from our sins by his blood” (Rev. 1:5, 6).

Theological Issues Related To Atonement

One of the important theological questions which arises when we consider the biblical doctrine of atonement is the reason for it. What is the rationale for an atonement? What is the justification for its having been necessary in the first place, and why was it carried through in precisely the way that was chosen? The answers to these questions are found in Scripture and are given in a rather straightforward fashion, but the contemporary philosophical and cultural climate has led to difficulty in what are clearly rather simple theological matters. 

From beginning to end, in both Old Testament and New, the origin and source of the notion of atonement lies with God. In both the legal and prophetic literature of the OT it is God who reveals the need and method of the sacrificial system. It is God who through Moses appointed the various rites and explained the benefits which they secured for the worshiper. Leviticus 16, the chapter which details the events of the Day of Atonement in the OT, begins with the words, “And the Lord spake unto Moses . . .” (v. 1), and continues with, “And the Lord said unto Moses . . .” (v. 2). At the end of the chapter, the author concludes thus: “And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the Lord commanded Moses” (v. 34). The New Testament likewise puts God at the helm in the process of atonement. As Paul says, “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation” (2 Cor. 5:18, 19).

The Bible is also clear in its explanation of the provision of an atonement for his fallen children. The prophet Jeremiah best expresses the OT rationale: “The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee” (Jer. 31:3). In the NT John states it most profoundly: “For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). The basis of the doctrine of atonement in the Bible is found in God’s inexplicable love for his people, in spite of their sinful ways: “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:9, 10). The love of God is not to be explained by any justification other than the fact that it is his nature to love (cf. 1 John 4:7, 8). As Paul Jewett wrote: “The Lord says that he set his love upon his people, not because they were greater in number than any other — for they were the fewest — but because he loved them (Deut. 7:6-7). That is, he loved them because he loved them; the reason for his love is hidden in himself . . .” So, nothing can separate us from the love of God which is in Christ Jesus our Lord (Rom. 8:38, 39).

Now, as to why God’s love should have taken the particular direction that it did, namely, sending Jesus to the cross to die a cruel death and then rise again, is a question which is more easily asked than answered. This issue has been resolved in the minds of Bible students through the years by the contemplation of several aspects of the scriptural revelation regarding the atonement, with different students placing emphasis upon particular texts and the special contribution which they offer for our understanding. Each theory which has arisen has therefore had something to commend it, even though if taken by itself it offers an incomplete view of the whole.

The Ransom Theory takes its inspiration from Matthew 20:28, where Jesus says: “The Son of man also came . . . to give his life a ransom for many.”  To ransom someone involves his redemption by purchasing his release through payment of a price. Some have theorized from this statement that Christ gave his life as payment to the devil to reclaim the human race. But it must be remembered that the text does not say that he gave his life a ransom to the devil, and that no other passage in the New Testament says anything of the kind. It is more likely that Jesus intends us to understand that the payment is to God, for man owes him perfect obedience, a debt which sinful man has never been capable of paying. The Bible intends us to appreciate the death of Christ as having paid that debt with his blood, while at the same time having destroyed the work of the devil (Heb. 2:14; Col. 2:15).

The Theory of Substitutionary Satisfaction, made popular by Anselm of Canterbury in the 11th-12th century, sees the atonement as the method whereby God satisfies his own sense of divine justice through a substitutionary satisfaction. Since God is holy (Hab. 1:13) and demands satisfaction from his enemies (Nah. 1:2) for all their transgressions (Rom. 1:18), the death of Christ was the way he provided in keeping with his own just nature to forgive those who have faith in Jesus (Rom. 3:24-26). Modern theologians have attacked the two basic premises of this theory: the idea of satisfaction, saying it is inimical to the fundamental insight that God is love, and the idea of vicarious suffering, arguing that it is unethical that one should die for the wrongs of another. In both cases, however, they find themselves at odds with Scripture. Both concepts are taught very plainly in the Bible, and their denial is tantamount to a denial of God’s own Word about the atonement!

The Moral Influence Theory was first introduced by Abelard in the 11th-12th century also. According to this view the death of Christ provides man with a beautiful picture of God’s love for the human family, leading him to repent of his sins and love God in return. As the Lord himself said, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life” (John 3:14-17), and again, “And I, if I be lifted up from the earth, will draw all men unto me” (John 12:32). The drawing power of God’s love demonstrated at Calvary attracts men to God and stirs up in them the desire to love God in return and turn away from sin.

This latter view has become the only aspect of the idea of atonement which modern liberal theologians are willing to entertain. According to Schleiermacher the “moral uplift” brought about by this sort of “atonement” should create in the convert a new attitude toward life. It must be remembered, though, that liberal thought rejects outright the ideas of ransom and substitutionary suffering on the part of Christ. And, while we recognize the validity of those passages which clearly bring out moral influence in the redemptive process, still it is clear that there is equal legitimacy to those texts which teach the ransom doctrine as well as the vicarious substitution doctrine. In our view all three are genuine characteristics of the process and no one of them should be minimized as we talk about the atonement. However, if it might be said that precedence belongs to any one of them it would surely not be the moral influence aspect, and assuredly not to the neglect of the others as is the case in the approach taken by liberal theorists.

Conclusion

In sum, the Bible teaches that God sought to bring his erring children back into relationship with him through a process called “atonement.” He set the stage in the OT for the ultimate deliverance of his people by means of a system of sacrifices which was punctuated by the annual Israelite observance of the Day of Atonement which focused specifically upon the problem of sin and its solution. In the NT God sent his Son to be the chosen Lamb, the perfect sin-offering which accomplished three spiritual goals. First, he provided a ransom or redemption price, paying the debt that man could not afford. Second, he became the substitute victim who suffered vicariously on man’s behalf. He died that we might live. Third, he willingly and lovingly died in such a cruel and heart-rending fashion that he motivates the tender heart to repent and turn to God, loving him in return.

P.O. Box 148335, Nashville, Tennessee 37214-8335

By Frank Jamerson

Elsewhere in this issue Jonathan Perz has reviewed the short article that I wrote in the October 21, 1999 issue. First, let me thank him for the kind spirit he manifested in his review. (I suggest that you read my first article and his review before proceeding.) He thinks that I have misled people by not teaching a specific law on how long, high, and tight clothing must be in order to be modest, so I will make some further comments in response to his criticism of the article.

First, he agreed that “we cannot bind the law of Moses today,” “we are under the law that Christ’s blood binds upon us,” and “we cannot derive exactly what is modest,” but he still thinks that it is dangerous to teach this. If we do not know exactly where to draw the line, “can we ever know what God has declared ostentatious or skimpy?” According to his reasoning, if we cannot know exactly what is modest, we can never say anything is immodest.

I did not criticize anyone for using the Old Testament to help people understand New Testament teachings on modesty or giving. In fact I commended such, but there is a difference between learning and law. God gave specific instructions about tithing and those who did not give a tenth were robbing God (Mal. 3:8). We can learn something from this, but should we bring over this “principle,” so people will not rob God today? How can we bring over the principle of tithing without bringing over the law that taught the principle? Is it dangerous to teach that we are to give as prospered without teaching a specific percentage? Is it dangerous to teach that we should dress modestly without teaching an exact length, height, tightness, and cost of a garment? Must we know exactly how much to give, which bite became gluttonous, how capable a man must be in teaching (to qualify for an elder), and the exact measurements of modesty in order to know that some things are not in compliance with these principles?

Second, Paul (1 Tim. 2) and Peter’s (1 Pet. 3) teaching on modesty is directed more to ostentation (showy display) than to skimpiness. Yes, skimpy attire is immodest, but so is ostentation. If there is a specific limit for one, why not the other? How much gold can a woman wear before she is immodest? How much time can she spend braiding her hair, or how much may she spend on her apparel? The “not . . . but” idiom (cp. John 6:27; 7:16; 1 Cor. 1:17) does not forbid the things after the “not,” but places them in proper perspective. This is not specifically directed to skimpy apparel, too little gold or not enough braiding of the hair. Those would be included in “modest, propriety, and moderation,” but both passages are talking about too much emphasis on the hair, gold, and apparel. Now, if we do not know exactly what is ostentatious, can we say anything violates the principle? Should we wear no gold “just to be safe”? How would that apply to wearing apparel or braiding the hair?

Third, brother Perz asked, “Was Peter guilty of the sin of being a Pharisee when he directed brethren back to the examples of holy women?” No, but did you notice that Peter did not give a specific length, height, tightness, or cost of the apparel? A good Pharisee could have done that! Peter simply said, “not . . . arranging the hair, wearing gold or putting on fine apparel; but let it be the hidden person of the heart . . .” Now, did he specify exactly how much time to spend on the hair, how much gold, or how much to spend on the apparel? Or, did he say how long, high, and tight the apparel must be? The Pharisees not only violated God’s word (Mark 7:9-13), they also built fences so everyone would know the “safe course.” The law forbad work on the Sabbath, but they let everyone know exactly what actions were work, because if you do not know exactly when an action is “work,” you cannot say anything is work! Do you see a parallel? God said “modest apparel,” and I believe and teach that, but does that demand that I build a specific fence on length, height, tightness, and cost? To do so is to speak where God was silent.

Fourth, and maybe this should have been first, because this whole contention that God has given specific instructions on modesty is based upon the assumption that we know the exact boundaries of the Hebrew words translated coats and loins (Gen. 3:21; Exod. 28:42). Being ignorant of the Hebrew language, I have asked two students of the language and both of them said that the words themselves do not give specific limits. Scholars describe garments based on evidence they have from different periods of time, but no one knows exactly what God made for Adam and Eve. Some say coats meant a “tunic descending to the ankles, enveloping the body and with long sleeves” (Josephus, Antiquities III, vii. 2). Should we “follow the safe course” and teach that apparel must reach the ankles and have long sleeves to be modest? There was a time when such was the standard and godly women respected that. Should they have said that the knee is God’s standard and refused to be regulated by human customs? (I did not say that custom is the only thing to be considered.) Some scholars define loins as “the mid-portion of the back (Exod. 28:42) around which a belt could be fastened…it also symbolized the functions or organs of generation, and was used in this manner of a man’s offspring as ‘those who come out of his loins’ (cf. Gen. 35:11)” (Zondervan’s Pictorial Encyclopedia, 958).

If some of the ladies read this and conclude that their mini-skirts cover this area, what are you going to say? Why should they accept your definition of loins instead of someone else’s?

The fact is that neither the Old Testament nor the New gives a specific standard of modesty. Am I concerned that women who want to excuse immodest dress will abuse the principle taught in Scripture? Yes, but I am equally concerned when brethren build specific fences and bind them as though they are taught in God’s word.

2304 Rogers Rd., Lakeland, Florida 33813

By Jim McDonald

Stephen Locklair and I spent about a month in the Philippines in January 1999, and Jim Everett and I spent another week there in June. I had not planned a return trip to the Philippines in 1999 but there were situations that seemed compelling reasons for me to change my mind. I continued to receive invitations to come to strategic points where denominational preachers had indicated their willingness to study the Word and I was concerned about newly planted preachers who had earlier been baptized. So, I determined that I would return again and try to answer some of the calls I was receiving. Steven Deaton, preacher for the Loop 287 church here in Lufkin where Betty and I worship when we are in town, had volunteered to make the trip with me, at least to travel a couple of weeks with me. His presence was greatly appreciated and we made our arrangements and departed from Houston on Monday, October 11.

We arrived in Manila about 11 p.m. October 12. Many preachers were on hand to greet us and it was good to see them all. We finally settled into the Aloha Hotel for a few hours of sleep, preparing for an early flight next morning to Laoag City, Ilocos Norte. Two of the brethren who were present at the airport were ready to accompany us there: Mat Sibayan, Jr. and Lordy Salunga. The plane we flew in was a small, very old prop plane, heavily infested with roaches and other pests. But we were in Laoag City in an hour and half time, and that more than compensated in time saved for had we ridden a passenger bus it would have taken us 8-10 hours. Again, several brethren from the area were present to greet us, including Materno Sibayan, Sr. and Vic Domingo, two pioneer preachers of the region. It was Materno who came to this area almost 30 years ago to preach the gospel he had learned in Davao City, Mindanao. He had been an influential preacher in the Pentecostal movement of A.A. Allen, but gave up everything when he learned the gospel of Christ. Once he arrived in Laoag City, his first contact and convert was Vic Domingo, a longtime friend. Together these two brethren have spread the Word throughout the region of Ilocos Norte and Ilocos Sur. 

The church in Laoag City now has a very nice building, thanks to not only the help of several American brethren, but to the sacrifices of the Laoag City brethren as well. The church numbers about 100 but it has surrendered numerous members from time to time to begin new congregations in nearby regions. Brother Sibayan preaches (and serves as one of the elders) for the Laoag City church as well as preaching for the congregation in Sinait, Ilocos Sur, the place where he lives. That congregation likewise likely numbers 100 or so. Brother Domingo works with two congregations as well: the older of the congregations he works with is in Escoda, Marcos and has a large building, but which is unfinished. Close to 200 worship here on the Lord’s Day. Vic also works with a congregation called Hillside in Marcos proper. Between 50-75 brethren worship here. Roger Borja is the capable, young preacher who preaches here.

The Ilocos region has been greatly blessed by the efforts of brothers Domingo and Sibayan. There are likely 100 or more congregations in these two provinces, with 70-80 preachers busy at work. They have a system of evangelism which they call “joint efforts.” Several preachers will travel together to areas where there are no congregations, spending their time talking with people and then conducting services. When congregations are established in these areas, the brethren then will appoint one of the preachers to continue working with the church on a regular basis and they then move to another area where there are no churches. There are 3,000-4,000 Christians in this area. When Connie Adams was here early last year, he spoke to two or three different assemblies of close to 1,000 people.

For six days Steven and I were busy, visiting and speaking to congregations. One group of brethren traveled with him; another group of brethren traveled with me. We would usually each speak to three or four congregations each day. More than 100 were baptized in the various churches we visited during the days we were in the area. 

We concluded our stay in the region with a Monday afternoon lecture (October 18) at Sinait, home of brother Sibayan. There were 100 or more preachers and elders in attendance as both Steven and I spoke to the assembled brethren. Once it was over and we said good-bye to many of the dear friends we have made here through the past seven years, we prepared to travel to Manila from where we would fly to Mindanao where we had scheduled six seminars over the next three weeks. The son-in-law of brother Sibayan had come to drive us to Manila, which way we traveled during night. The journey was about eight to nine hours and we traveled over familiar highways on our way to the country’s capital. We traveled through the provinces of Ilocos Sur, La Union, Pangasinan, and Tarlac. We stopped at early morning to fuel near Angeles City. We went through the area which had been devastated a few years earlier by the eruption of a volcano called Mt. Penetubo and because of the rain, our van stuck twice in mud. We arrived in Manila about 2 or 3 a.m. and spent the rest of the night with the daughter and son-in-law of brother Sibayan. Then we cashed some green money (as the Filipino calls the American bills) into pesos for funds for our trip to Mindanao.

Tamug City

Tuesday, October 19 Steven, Mat Sibayan and I boarded a plane at Manila’s new domestic airport for Davao City. Thirty years before brother Sibayan had been converted in this area through the efforts of Juanito Balbin and this was his first trip back to Davao City! Because Steven would return alone to Manila from Mindanao and this was his first trip in this strange land, I asked brother Sibayan to travel with us to Mindanao so that he could accompany Steven back to Manila and see him safely to the airport for his flight back to the U.S. on October 26. Air time from Manila to Davao City was a little over an hour and it was late afternoon when we arrived at the air terminal in Davao City. Many brethren from this area of Mindanao had come to greet us, but it was raining when we exited the terminal and we could hardly say more than hello to them. On hand to meet us and carry us to Tamug City was Julie Notarte who had already arranged for a van to carry us from the airport to Tamug City, about an hour away. There were about seven to eight brethren traveling with us, including Jess Dawi who lives in Penabo and he desired to show us the place where he lived. When we said good-bye to him neither of us likely thought that it would be final. Jess died a few weeks after we saw him in Davao City.

We arrived in Tamug City at night. Arrangements had been made in a local hotel for us for the time we would be there — fair accommodations by Philippine standards. The host for this seminar was Allan Asang who had just recently been converted (I believe) from a Pentecostal church. He had many friends among the circle of preachers and over 100 had agreed to hear us as we shared the gospel of Christ with them. Steven and I took turns in speaking, which lessons then were translated into their dialect. We answered many questions as these men heard what we said and examined from the Scriptures whether they were true or not. On the second day we learned that a number of the preachers had determined to be baptized and wanted to talk with us. So, we spent no little time talking with them about their obedience. Steven and I made it perfectly clear to all of them that we offered them no money to be baptized, nor did we promise them support. We reminded them that likely they would lose what support they had from denominations and have to suffer other hardships. 

At the conclusion of our sober charges to them, I asked those to stand who still desired to be baptized in spite of all the things they might have to suffer. Most of them did, although a few remained seated, determining that they were not willing to “pay the price” their obedience might require of them. When a final count was taken, 36 had determined to be baptized, 31 of these preachers. Neither Steven nor I are prophets but it did not take long for our warnings to be fulfilled. Within days, two weeks at the very most, and while I was yet in the Philippines, Steven had received the following E-mail from one who identified himself as “Rev.” Erning Balong, a supervisor in his denomination. He wrote: 

Steven: please give me more information about your ministry here in the Philippines. I am Rev. Erning Balong, I am pastor of Foursquare church for many years. I hear your teaching though Lito Agyam and Allan Asang. I think there are so many different from our doctrines. But I have many questions like denominations and Lord’s supper and tithes and worship and instruments. Because of your seminar they are kicked out from the church of Foursquare, their support cut off, because they following the teaching of the church of Christ. I wondered because of your teaching to them their reputations and ministry destroyed even their family. Remember that the works of  Satan is to destroy and to steal, all of these pastors have no support from our denominations they are facing terrible situation with their family. We are laugh to them because they are deceived of the false teachers. It got your E-mail address because they try to forward to me your Bible correspondence. Please don’t destroy the life of the pastors here in the Philippines. For your information I am a supervisor of our denomination. Because of your seminar there are many pastors supperedo for punishment they are kick out and all their support cut off. I ask your reaction. Rev. Erning Balong.
These men have paid a high price to become just a Christian. Jesus’ words are truly appropriate to them: “If any man would come after me, let him deny himself, and take up his cross and come, follow me.” Pray for them that they remain steadfast in the Faith. It will be exceedingly hard for them to press on and a great temptation for them to renounce what they have confessed and to turn back to what they once were.

Digos

Some three hours south of Tagum City is Digos. Digos has a large population and the preacher in the congregation here is Gerry Telabanco. Digos also is home to Julie Notarte, one of the most active of Mindanaoan preachers. Julie works through several provinces visiting among churches, holding meetings for them, making contacts with radio listeners and baptizing many people. There are likely close to 200 churches in this area and Julie works with thousands of brethren.     

This far-flung area that Julie works in is one of the most critical areas of Mindanao. The brethren have faced many natural disasters in the past two years; first El Nino, then La Nina. Their crops were destroyed by rats and locusts and I have many statements from brethren in the area as well as clippings from newspapers attesting this truth. In addition this is an area where Moslem Rebels and National Forces have had many clashes. Some brethren have been driven from their homes and have remained for many weeks in evacuation centers. The government has provided some help for food, but there is a great need for both food and medicine for brethren.

Julie had asked that we come and speak to brethren from the area. So, when we had finished at Tagum City, we departed via passenger bus, passing through Davao City. Several brethren accompanied us, and it was while traveling from Tagum City to Digos that all my material for classes in General Santos City was lost. I never did learn what happened to it!

Julie had asked that, among other things, we speak about the work of elders and deacons and these men, as well as preachers, were invited to attend a seminar in Digos. Both Steven and I addressed the brethren several times; speaking a sentence or so which was then translated into Cebuano by Julie Notarte or Richley Lumapay. Brethren had made preparation for the gathering by renting a gymnasium for about 600 brethren who were expected. The facilities were very old and decrepit. Bathroom facilities were almost non-existent. Brethren started arriving a day or so before Steven and I arrived. They slept on the hard bleachers. Their food was a few vegetables and a handful of rice three times daily which they ate with their hands. Although we could only give one and a half days in teaching, there were 600 plus who came to hear, many of whom had walked 40 kilometers (about 24 miles) one way to attend the lessons and then walked home again. My heart twisted within me as I saw their great poverty and their hunger also to know more of God’s will. We bade them good-bye knowing the long walk they would have, perhaps in peril of the rebels. In fact, in an E-mail since arriving back in the States Julie informed me that some brethren were unable to attend the seminar because they ran into problems of civil strife and had to return home again.

At the conclusion of the seminar about ten were baptized. 

General Santos City

It was the unusual circumstances in General Santos City which had been the deciding factor in causing me to make this trip. I first met brethren from General Santos City in July 1998 in Davao City. A number of newly converted preachers from various denominations came to meet Ron Halbrook and me there when we carried benevolence to brethren in that area due to the great drought caused by El Nino. I was fearful that somehow the purpose of that trip to the Philippines had leaked out and that these men had been baptized in order to share in that benevolence so no help was given to them.

That did not deter them. By January 1999 the number of baptized preachers in the General Santos City area had increased to around 50 and Stephen Locklair and I conducted a two-three day seminar there to about 100 preachers. The facilities were ideal for such a gathering: brethren had procured a sports complex in which there were dormitories to accommodate those who had come from long distances, lecture rooms to accommodate 300-400 (or more), and kitchen facilities. During this time I talked personally with each of these preachers; asking them two questions: (1) “Were you given any money to be baptized?” and (2) “Were you promised support if you were to leave the denomination you presently preach for?” Without exception, each one of those whom I questioned responded “No” to both questions.

When I returned home early last year, the condition of these men weighed greatly on my mind. They were (are) as babes and needed (need) so much training. Thus I determined I would return again and spend five days of concentrated efforts teaching them. Steven Deaton and I had parted company at Digos; he traveled back to Davao City, then back to Manila and the US while I traveled on to Gensan (as the local populace refer to the city). I was alone, but I was not alone. I stayed with Jessy Julom, who not only was my host but who had made arrangements for the seminar I was to hold there. Once more the sports complex was obtained and we had made provisions for 200 preachers but there were nearer 400 of them. For four days I spoke four-six hours daily, as well as giving additional time for questions. The subjects I dealt with were lessons from the book of Acts, the prophecy of and establishment of the church, the organization, work and worship of the church, instrumental music, women preachers, spiritual gifts, premillennialism, baptism, and many such related subjects. In addition to this, I spoke on the works of the flesh and the fruit of the spirit. 

One subject to which I gave special attention was marriage, divorce, and remarrige. The need for teaching on the subject is great because while it is true that Philippine law does not allow divorce (annulment is possible, but at great expense), it allows the minorities and Moslems to live by their own laws relating to this subject and both do allow divorce. And, for those who record their marriage according to Philippine law, there is a problem in that one mate or the other may leave the other and either one or both of them may either just live with another mate with no pretense of marriage ceremony or else go through a legal ceremony with another mate. This happens many times. Of this latter, the end result is that the person is guilty of bigamy since his marriage to his first mate has not been terminated. I was told that at least seven preachers in attendance in the seminar were involved in this problem. One of them came to me in great anguish relating his problem and asking what he should (could) do about it. The subject of marriage needed to be discussed because the Moslem and minorities not only allow divorce, but many of them are polygamous, allowable by their tribal laws.

Again, this was a very real problem in Gensan. One very prominent preacher was a polygamist — he continued to live with two wives! At the conclusion of my lesson, one young man approached me who had corresponded with me before. He had made the good confession that day and was later baptized into Christ, but he wanted to know what he should tell his parents. According to him, his father was a polygamist and his mother was his father’s second wife. These three items: bigamy, polygamy and “living together” are common problems in the Philippines and God’s sacred law concerning marriage and divorce must be taught on because of the so frequent violation of his will as it relates to these matters.

I allowed more days to spend in Gensen than in any other one place. Brethren from various places of the region had been begging that I visit “their place” and so I spent three full days visiting congregations, besides during the afternoon “rest period” (from 4:30-7:00 p.m.) I was kept busy seeing the various locations where brethren meet. The growth of the gospel in this region has been phenomenal! When I first visited General Santos City two or more years ago, I learned of only about three small congregations. I was told that the City is the largest land mass of all the cities of Mindanao. There are 38 burangays (divisions) to the city. Today, from two-four congregations two years ago, there are congregations in every burangay, and some have two or three and one or two have five! There are doubtlessly 50 or more congregations in this city today. Aside from this, the adjoining province of Saranganai boasts of 100 congregations. In my visitation I saw many interesting sights. One preacher (Ruel Villaguardia) showed me the former building he had preached in contrasted to his present one. His former denomination has a large, attractive building. When Ruel obeyed the gospel and was expelled from the building (carrying about 75% of the congregation with him), they moved down the highway a bit and built a small, bamboo building. We traveled to remote mountain tops where we saw other buildings of brethren. It was breathtaking to see the vast expanses of the countryside from the mountains and particularly of interest to me were their fields growing on sides of mountains that appeared to be nearly vertical. How animals could stand and pull a plow on such steep mountain sides is still a mystery to me. I was in Gensen for two Sundays and preached both days for a downtown church whose preacher, John Janilo, had once preached for an Assembly of God. I spoke briefly to a congregation which meets in an open building that extends out over the sea. Their preacher, Luth Capicenio, tells of the great number of widows in the congregation, who arise early each morning to spend time in prayer. I am sure there are many more than 100 who assemble in this place. Late one afternoon I spoke to two different congregations, both still associated with the Assemblies of God but whose preachers already had been baptized and who would themselves be baptized a few days later. These were of the minorities, begging for help to have songbooks in their dialect.

Our seminar concluded in Gensen on Thursday noon. Although intended for newly converted preachers, many of these had brought their denominational preacher friends and at the conclusion of our classes, opportunities were given to these to obey the gospel — 28 preachers from various denominational bodies did. In addition, another 125 or so came to be baptized who had been members of denominations of the area, making a total of about 150 baptisms that afternoon. Two of those who were baptized were an old preacher (Victor Esoy) and his wife. He had attended my lectures in Gensan last January, but because he was near retirement he would not obey, although he was convinced of the truth that was taught. Nevertheless, he had taken a copy of Roy Cogdill’s New Testament Church with him then and not only had studied it himself for the past nine months, but had taught the entire book to his congregation, the Christian Missionary Alliance Church. He and his wife attended and listened attentively to every lesson I preached, obeyed and went on their way rejoicing. Another interesting sight that day was to witness the baptism of one denominational preacher whom brethren had been studying with for some time. He had in turn taught his own congregation and it was thrilling to see him first baptized, then to watch as he immersed 70-80 of his people into Christ!

One of the congregations we visited was in Maitum, Saraganai Province. Maitum is about 70 kilometers from General Santos City and the preacher there is Rodolfo Navasquez. Rody has had a great influence in his area; there are close to half a dozen congregations that he has been instrumental in establishing — all in the last 18 months. But, the area in Maitum is a critical one. As we approached Maitum, our vehicle was stopped by the PNP (Philippine National Police) and they inquired of us where we were bound to. When we told them Maitum, we were informed that we could go to the town proper but were not to venture out of that area for the Muslim threat was great. At that time, members from three different mountain congregations had been forced to flee their homes and were staying in an evacuation center in Maitum (a school building). We were told there were about 100 brethren who were affected and some money was given to help buy rice for those in distress for government aid had been almost, if not completely, exhausted. Since our return home, the situation has worsened. Rody has forwarded to me a copy of a resolution from the Mayor’s office which states: “NOW THEREFORE, for the government to make use of its funds intended for situations like this, the Sangguniang Bayan of Maitum hereby RESOLVES to declare Brgys. Ticulab, Maguling, Mindupok, Kalaong, Upo, Tuanadatu and Kalaneg in the state of calamity.” Brother Rody added: “Many churches of Christ members are affected by the evacuated area until now they cannot yet go back to their places. More of less 200 families churches member evacuees.”

When I had preached the second Sunday in Gensan, we prepared to leave that afternoon for Cagayan de Oro City, about seven hours away. A recent convert had a pickup with an extended cab and he offered to carry us there. There were eight of us, five in the truck and three in the truck bed as we started the long journey that carried us through rugged terrain and sometimes hostile territory. I rode in the front on the passenger’s side but as we neared areas that had large Moslem population, brethren would stop and insist that I get in the back seat so that I would not present such a visible presence. We encountered no real problems, just found the way difficult at times because we ran out of pavement and had to travel on dirt roads for long stretches of time. We ran into patches of rain and the passengers in the back become completely soaked, although there were tarps to help throw off the rain. We arrived in Cagayan de Oro City and found a large group of brethren from Pagadian City who had come to meet us at the home of Cipriano Carpentero, one of the preachers in Cagayan de Oro. There we spent the night, arising early the next morning to travel to Pagadian City. Wilfredo Samadol, with his son, Edgar, had come to fetch us and several other preachers were with us as well. 

I had a problem with my visa before departing for the Philippines and so I was advised to just enter on a short visit and have my visa extended once I was in the country. There were two places this could be done in my travels, either in Manila or Cebu City. So, I set aside Monday and Tuesday, November 1 and 2 to take care of that matter in Cebu City, only to learn that these were Philippine holidays and offices would be closed. I was rescued from the problem by Jonathan Carino who had come to General Santos City. He took my passport, helped me fill out the necessary papers, then went back to Cebu City on Wednesday the October 27 and I was spared the trip to Cebu. Thus, I had a couple of days on my hands and determined that I would go to Pagadian City visiting among the congregations and then proceed on to Ozamis City which was near there and where I was scheduled to hold my next seminar. So we traveled to Pagadian City, stayed with Ramon Carino and saw many of the faithful preachers of the area, including Jun Apatan, Ernesto Canon, James Armanda, Luis Calipayan as well as many others. We stopped at several congregations along the road from Cagayan de Oro City to Pagadian City, stopping at one place to meet Arnold Garcia who had been baptized in Oriental Negros earlier in the year, but who had migrated to Mindanao. He had brought the gospel with him and he showed us the meeting place for the congregation he had been able to gather together.

We traveled to Ozamis City and held a two-day seminar in a building that had formerly been an Assembly of God. The preacher for the congregation was Ramon Panis who had been baptized just two or three weeks before! Most of his members were yet to be baptized; this would take place shortly after we left. Hosts for this lecture were Harry Olino and Nelson Flores, again new converts from denominations. There were about 120 present and once more we presented material which was critical to their knowledge. There were 27 or 28 baptisms here, most of them preachers. It was raining when we left Ozamis City and the rain continued to fall all evening and into the night. We traveled for several hours to catch a ferry that crossed from Mindanao to Negros, a trip of two or three hours. When we arrived at the wharf, the rain was coming down very hard. Tickets were bought and we were able to get beds in an enclosed, air conditioned area of the ferry which, considering the weather, was welcomed. I had gotten wet from our drive in the rain and this possibly was part of the reason why I lost my voice before returning home and having a very bad cold.

Our ferry docked at Dumagete City, Oriental Negros. We were met at the wharf by several brethren. There are not many congregations in Negros, although the work is growing. But we were scheduled to hold a seminar in Dumagete City (again with a couple of newly baptized preachers) and then travel on to San Carlos City, Oriental Occidental. The preachers with whom I worked in Dumagete City were William Mercada and Zennon Nadada. The work has been in Dumagete City for several years; Joshue Abueva has been supported in his work there for some time. But the work in San Carlos City is new. Erie Mahaney was our host and he had gathered about 125 old and new preachers to hear the word.

I preached for three days in San Carlos but my voice played out. In both Dumagete City and San Carlos City we had many fiery “Open Forums.” Several Presbyterian preachers attended our lectures in Dumagete and aside from questions about instrumental music and kindred items, they were strong in their Calvinist views; contending strongly for the five points of Calvinism. In San Carlos City most of the preachers were Pentecostal and Baptists and so the nature of our questions there took on a different cast.

I left San Carlos City by ferry for Toledo City, Cebu, traveling with three brethren from Cebu City and Jessy Julom who had traveled with us from General Santos City. We had an enjoyable meal at Jonathan Carino’s and then I was carried to the airport to catch an evening flight back to Manila. On November 13 I boarded a Northwest airplane bound for the states and home. I was very weary and exhausted from the daily preaching but refreshed in spirit by the opportunities afforded in preaching and the response that we found. There were more than 360 baptisms during the days we were there of which 108 were preachers.

Conclusion

There are many urgent needs these newly baptized brethren have in the Visayas. One of the most critical is for much, much instruction in the Word. They are babes and it will take much time for them to be fully established in the Gospel. Good, solid teaching is necessary and faithful men will be welcomed by these brethren. If preachers have two or three weeks they could be away to help teach basics to eager learners, they would both profit themselves, as well as edify greatly these new converts to the gospel.

One of the most pressing needs, in my estimation, is that a little financial help be provided to these many men who have sacrificed their livelihood to become preachers of the gospel. I cannot over emphasize the great benefit that individuals could give not only to others, but would experience themselves, by providing $50 or $75 a month to help these men with their transportation expenses. Probably there have been 250 preachers (or more) who have given up denominationalism in the past two years, most receive nothing for their expenses or their families. Will all these preachers stand? No. It would be foolish to expect this of these men when history shows repeatedly that men will grow weary because of the way and turn back again. Do any of them have insincere motives in what they are doing? I am certain that some of them do. Paul knew of some of his day who did not sincerely preach Christ (Phil. 2:15-18). Why should we expect things to be any different in our age? But many, many of them will stand. They will continue to sacrifice as they already have sacrificed for Christ. And they deserve our moral support as well as financial assistance we can give to them.

Through the years, following the advice of those who were already in the Philippines or those who had gone before us, I have helped brethren who attended the seminars with the costs of their transportation. Often, in order to attend these lessons, they have to borrow money for their fare and we have reimbursed them with that. And, we have helped with food costs and other expenses for those who come. But, I have announced to Filipino brethren that I no longer will make any provisions for transportation. And, while I will help with food and other costs related to make these lectures possible, it will only be with resources that Christians provide. 

A great door continues to be open in the Philippines. Many people are willing to hear the word and to obey it. How refreshing it is to see people interested in hearing what God has to say to mankind! My next trip to that country will be from February 28-April 7, 2000.

P.O. Box 155032, Lufkin, Texas 75915-5032, E-mail: jim mc @juno.com

By Richie Thetford

Before an individual can grow as a Christian he must first be free from sin. Peter writes: “Therefore, laying aside all malice, all guile, hypocrisy, envy, and all evil speaking, as newborn babes, desire the pure milk of the word, that you may grow thereby” (1 Pet. 2:1-2). Later he says: “By which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Pet. 1:4). Many Christians seem to be “spinning their wheels” when it comes to Christianity. They want to be an active Christian, yet they also want to continue to entangle themselves with worldly things. We cannot develop and grow into the Christian that God wants us to be if we are not willing to give it 100% effort! Only when we truly “desire” for the righteousness of God will we become a mature, seasoned, responsible, and respected Christian in his service. We must be determined to escape the world’s lusts and have a living faith toward Christ. 

James writes: “For as the body without the spirit is dead, so faith without works is dead also” (Jas. 2:26). Our true character, development and growth as a Christian will be evident to all based upon our works. Our Christian growth will be seen by all without us having to ever say a word. Remember the words of Paul? “Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity. Till I come, give attention to reading, to exhortation, to doctrine. Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership. Meditate on these things; give yourself entirely to them, that your progress may be evident to all” (1 Tim. 4:12-15).   A Christian’s development, growth, and progress will be evident to all that see him.

Conditions of Growth

We can only grow in Christ when we place our trust and cares on him. “Casting all your care upon Him, for He cares for you” (1 Pet. 5:7). Jesus pleads,  “Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light” (Matt. 11:28-30). When we cast our cares and lean on Jesus, then we are on our way to developing as a Christian ought to. The worrier, the pessimist, the negative individual will not grow spiritually because he has not learned to let Christ be the center of his life. When we try to go through our daily tasks without including God, then we have miserably failed. Each and everyone of us when asked if we would like to grow up to be a strong, active, knowledgeable, fruitful Christian would probably answer yes! What we say we want to be and what we actually are, often times are two different things. You see, our growth is conditional. Conditioned that we strive to be what we say we want to be! 

Steps to Christian Growth

So how does an individual grow to become the Christian that God would certainly be proud of? The answer is found in the Bible. Peter writes: “But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love. For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins. Therefore, brethren, be even more diligent to make your calling and election sure, for if you do these things you will never stumble” (2 Pet. 1:5-10). 

We learn that the individual who really wants to develop and grow into a servant of God, a dedicated Christian,  has an active work to do. A Christian is:

• One who is virtuous, longs for knowledge (Eph. 3:19; Prov. 24:5) 
• Exercises temperance (1 Cor. 9:25; Gal. 5:23) 
• Is patient (1 Thess. 5:14; Jas. 5:8) 
• Godly (1 Tim. 4:7-8) 
• Shows brotherly kindness always (Gal. 6:10) 
• Understands that all things must be done first of all because of love (1 Cor. 13:1-13). 

Peter, inspired by the Holy Spirit informs us that, if we are actively pursuing these things, we will never stumble! The apostle Paul wrote to the Philippians and encouraged them to remain faithful and to develop and grow as Christians by saying: “Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy —  meditate on these things” (Phil. 4:8). May we all strive to develop and grow by putting on the fruit of the Spirit (Gal. 5:22-23), and meditating on the good, positive aspects of Christianity. As a result, people will be edified by your growth and encouragement!

1822 Poindexter Ln., Sellersburg, Indiana 47172 RThetford@juno.com