Nations That Forget God

By P.J. Casebolt

“The wicked shall be turned into hell, and all the nations that forget God” (Ps. 9:17). And we need to be concerned not only with the final destiny of such nations, but also with their present condition and standing in God’s sight.

“But the men of Sodom were wicked and sinners before the Lord exceedingly” (Gen. 13:13). When Abraham could not find even ten righteous souls among those wicked Sodomites, “the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven” (Gen. 19:24). Some 1900 years later, Peter said that the condemnation of these wicked cities was “an ensample unto those that after should live ungodly” (2 Pet. 2:6).

If a nation will repent in time, and turn to God, it is possible for that nation to be spared. God told Jonah, “Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me” (Jon. 1:2). At first, the prophet shirked his duty and tried to “flee       . . . from the presence of the Lord,” but after three days and nights in a fish’s belly, Jonah decided to do God’s will. Drastic measures are sometimes required to get some preachers to do their duty. When Nineveh finally got the message, its citizens, including the king, repented in sackcloth, “turned from their evil way,” and God turned his wrath away from Nineveh. But another king did not lead his nation to repentance, and that nation of Babylon was overthrown, even by an inferior nation (Dan. 2:39; 5:25-31).

 

We need to be concerned about our nation, whose citizens “from the greatest of them even to the least of them,” engage promiscuously in wickedness, but refuse to repent. What can God-fearing people do in such cases?

Though Lot was a righteous man, all he could do was to be “vexed with the filthy conversation of the wicked” (2 Pet. 2:7, 8). Lot had “pitched his tent toward Sodom,” and though he prospered materially with his livestock (the economy was in good shape), he learned that Sodom was not a prosperous environment for family values. Sodom had passed the point of repentance and forgiveness.

If there is any hope left for our nation, it is not to be found among the ungodly, but rather among the godly. “I

exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;

for kings, and for all that are in authority; that we may lead a quiet and peace able life in all godliness and honesty” (1 Tim. 2:1, 2).

Most people, including the ungodly, desire to “lead a quiet and peaceable life.” But in order to enjoy such a life, our moral values must be based upon “godliness and honesty.” When people continue to engage in such ungodly

acts as sodomy and other forms of fornication, dishonesty, lying, stealing, “murders, drunken ness, revellings, and such like” (Gal. 5:19-21), they are destroying the very foundation of “a quiet and peaceable life” for themselves and for others.

And if other citizens find pleasure and com fort in such things (“everybody does it”), then they become par-

takers of such evil deeds (Rom. 1:32; Eph. 5:11). But if a nation forgets God, does God lose all control

over that nation? It is true that when nations or individuals forgot God, that “God also gave them up” (Rom. 1:21-28). But that doesn’t mean that God no longer controlled the destinies of such nations or individuals.

Nebuchadnezzar, the heathen Babylonian king, learned “that the most High ruleth in the kingdom of men, and giveth it to whom soever he will, and setteth up over it the basest of men” (Dan. 4: 17, 25). God even used this heathen nation to punish his own people for their idolatry, used the Medes and Persians to punish Babylon, then used the Persian king Cyrus to help God’s people rebuild the temple at Jerusalem. Some 600 years later, in A.D. 70, God used the Roman nation to destroy Jerusalem.

When the Roman governor Pilate told Jesus that he had power to either crucify or release him, Jesus answered, “Thou couldest have no power at all against me, except it were given thee from above . . .” (John 19:10, 11). When the citizens of Tyre and Sidon played politics with the Roman king Herod (their prosperity was “nourished by the king’s country”), Herod made a speech and the people flattered him by saying, “It is the voice of a god, and not of a man” (Acts 12:20-23). Herod had just “killed James the brother of John with the sword,” and put Peter in prison (vv. 1-4). When Herod “gave not God the glory,” the Lord’s angel smote the king, “he was eaten of worms, and gave up the ghost.”

“But the word of God grew and multiplied” (v. 24). We know that many of God’s people “were gathered together praying” (v. 12), and among other things they could have been praying that they may lead a quiet and peaceable life in all godliness and honesty.” It certainly is a propitious time for all saints to be offering up such a prayer that the word of God may grow and multiply, and lest some of us end up vexed and fleeing like Lot, be imprisoned like Peter, or killed like James.

A Christian’s Proper Attitude Toward Government

By David Ferrell

Recent events in Washington have led to an increase in political discussion among the brethren. Like everyone else, I have watched the “Washington Mess” with disgust. As the impeachment drama unfolded, I began to examine the Scriptures concerning what our attitude should be toward government in general, and toward President Clinton in particular.

Any student of history recognizes that the government of Rome in the first century was at least as corrupt and morally bankrupt as any government we have seen in modern times. I point this out, not to excuse President Clinton’s behavior, but in order to examine the attitude of Jesus and his apostles toward a corrupt civil government.

I cannot find a single passage of Scripture where Jesus encouraged his followers to affect change by influencing their government. His only comment concerning our relationship to the government involved the payment of taxes and occurs in Matthew 22:21, where he says, “Render unto Caesar the things that are Caesar’s and unto God the things that are God’s.”

We have two examples of conflict with government that, on the surface, conflict with each other. During his arrest, illegal trial, and execution Jesus refused to fight and did not allow his disciples to do so. He meekly submitted to every- thing they did to him, even though he must have understood better than anyone else the extent of the injustice done him. His attitude speaks volumes about the extent to which we are to submit to government, even when it is acting wrongfully.

The other example appears in Acts 4, when Peter and John defied the authorities who were trying to stop them from obeying the command to spread the gospel. What is the difference? I believe that the difference is that Jesus was in a position to which he could submit without sin (even though he would lose his life), while Peter and John could not submit without sinning. Note that Peter and John meekly submitted to the punishment for their disobedience.

Therefore the principle for us is that we must tolerate government regulation and rule until and unless government tries to force us to sin. For example, if a law says that we must stop preaching against homosexuality, we must disobey, but pay whatever penalty is assessed.

Our Attitude Toward Bill Clinton

First, we need to distinguish between Bill Clinton as a human being, and Bill Clinton, President of the United States. Because I am confident that few of us hold any personal animosity for the President, I will spend little time concerning our attitude toward him as an individual. It is sufficient to say that, as Christians, it is our obligation to pray that Mr. Clinton will come to a knowledge of the truth and be converted. Until this occurs, he stands guilty before God of all his sins, even if he were to transform himself into a model husband and model President.

It is in his second role, as President and leader of our government, that Mr. Clinton poses a somewhat new problem. I know of no other President who has engendered such strong emotions among us. Even the election of President Reagan in 1980 prompted little comment, even though he was divorced and married to woman who was also divorced. But now, we are hearing more and more comment, some of it very bitter. This is wrong.

Romans 13 clearly teaches that we must honor and respect Bill Clinton as President. Some may argue that Romans 13 could not possibly apply to President Clinton, given his immoral character. However, in Romans 13, Paul was hardly speaking of Washington or Lincoln. Paul was speaking to Christians who lived under the thumb of the Roman Emperors; men who crucified Christians by the thousands and used their decaying bodies as torches to light public streets in Rome; and who murdered their own relatives to make safe their thrones; and who indulged themselves in every form of sexual licentiousness, including open homosexuality. There can be no credible argument that Bill Clinton (or any other public official) is so corrupt that Romans 13 should not apply to Christians today.

Can a Christian urge the ouster of President Clinton? Given our form of government, there is probably nothing wrong with an individual Christian believing and advocating any political view that isn’t sinful in itself. But we need to be very careful about keeping our private political opinions away from our worship services and Bible classes.

Not since the civil war have we experienced a time when so many Bible classes, written articles, and even sermons concern themselves with the political topics of the day. Certainly, abortion, adultery, fornication, homosexuality, and such like must be opposed, even though they also happen to be topics of political debate in our country. But some brethren are publicly advancing the idea that all Christians must profess and adhere to “conservative” political philosophy in order to be faithful. Nowhere does the Bible teach such a doctrine. Did Jesus go to the cross in order to make of us Republicans, Democrats, or Libertarians? It should be obvious that one need not even be an American to be a Christian.

In conclusion, as individuals, Christians have the right to be politically active if they choose. We can support, and even campaign for the party or candidate of our choice. But when the “wrong guy” wins, we should be content. We must not rail against the men who hold official power, for such is sinful. As a group, Christians are not at liberty to be politically active. Teaching our opinions about current political controversies has no place in our public worship assemblies and Bible classes and ought not be tolerated, any more than we would allow a political candidate to hustle votes from the Lord’s pulpit. Our public assembly should be focused upon building each other up and converting the world to Christ, not upon politics.

Watchmen in Zion

By Joe R. Price

As the apostles preached the gospel to the whole creation, they acted as watchmen upon the walls of Zion, warning of sin and announcing the way of salvation.

Is it scriptural to describe Christians as watchmen? That is, may we apply the principle of being watchmen, as God did to the prophets of Israel, to the work of preaching and teaching the gospel of Christ in these last days (Rom. 15:4; Heb. 1:1-2)? Some maintain it is wrong to apply the term and principle of “watchmen” to brethren today. They conclude that since the term “watchmen” was applied to the OT prophets we do not have the authority to use the concept it conveys when describing the work of preaching the gospel of Christ. Some have assumed that the OT prophets were given a position of national oversight in their prophetic work, and since there is no brotherhood-wide organization of the Lord’s church, we cannot use the term “watchmen” as we discuss and apply NT truth to the work of evangelists, pastors and teachers (Eph. 4:11). It is concluded that those who would “contend for the faith” must not be described as watchmen (Jude 3; cf. Ezek. 3:17; 33:7-9). In this article, we will see from the Bible that the concept of the watchmen’s work continues to have legitimate application to evangelists, pastors, and teachers in the kingdom of Christ, just as it did when fleshly Israel was the people of God.

Watchmen in the Old Testament

The Old Testament was written for our learning and it helps make us wise unto salvation in Christ (Rom. 15:4; 2 Tim. 3:15). From its pages we are given examples which admonish us to avoid sin and to live faithfully with our God (1 Cor. 10:1-12). The admonition to hear and obey the word of God was given to Israel by the prophets. God likened the work of Israel’s prophets to that of watchmen, stationed upon the wall of a city, watching and warning of approaching danger. Israel was brought to judgment for her sin because she failed to heed the word of God which these watchmen spoke (cf. Jer. 6:16-19; 7:21-27). Both the Assyrian and the Babylonian captivities served as divine judgments against a disobedient and rebellious people who rejected the warnings of truth spoken to them by God’s watchmen.

A watchman was positioned upon the wall of a city to see the surrounding terrain and report what he saw (2 Sam. 18:24). His report could be an assessment of what he saw, or a warning based upon what he saw (2 Sam. 18:25-27; 2 Kings 9:17-20). The Lord used this common practice to teach spiritual truths to Israel and the nations:

1. In Isaiah 21:6, he used this figure to announce the fall of Babylon and Edom (“Go, set a watchman, Let him declare what he sees,” cf. Isa. 21:6-9; 11-12).

2. God described his prophets to Israel and Judah as watchmen who had been sent to warn them of the dangers of their sin: “Also, I set watchmen over you, saying, ‘Listen to the sound of the trumpet!’ But they said, ‘We will not listen’” (Jer. 6:17).

3. Ezekiel is a specific illustration of a prophet given a word from God which he was to speak to Israel: “Son of man, I have made you a watchman for the house of Israel; therefore hear a word from My mouth, and give them warning from Me” (Ezek. 3:17).

4. When the prophets (who should have been warning Israel of her sin) refused to issue God’s warnings, he described these watchmen as “blind, they are all without knowledge; they are all dumb dogs, they cannot bark; dreaming, lying down, loving to slumber” (Isa. 56:10).

Watchmen on the Walls of Zion

God’s prophets also used the term “watchman” when speaking of those who, in the Messiah’s kingdom, would call people to salvation using the word of the gospel:

1. Isaiah 52:7-8: “How beautiful upon the mountains are the feet of him who brings good news, who proclaims peace, who brings glad tidings of good things, who proclaims salvation, who says to Zion, ‘Your God reigns!’ Your watch- men shall lift up their voices, with their voices they shall sing together; for they shall see eye to eye, when the Lord brings back Zion.” In this context of redemption who can fail to see the predicted work within the Messiah’s kingdom (his church) of preaching and teaching the gospel to those lost in sin? Yet, we are being told there are no such watchmen in Zion today. Furthermore, those who teach that we need to be watchmen today are accused of trying to oversee and control the brotherhood!

2. Isaiah 62:1, 6: “For Zion’s sake I will not hold My peace, and for Jerusalem’s sake I will not rest, until her righteousness goes forth as brightness, and her salvation as a lamp that burns. . . . I have set watchmen on your walls, O Jerusalem; They shall never hold their peace day or night.” This passage is prophetic of “the Jerusalem that now is,” the church of Christ (Gal. 4:25; Heb. 12:22-23). God says that he has set watchmen upon the walls of Zion in our day. Why should we insist there are not watch- men in the kingdom of Christ, when the Holy Spirit predicted the Messiah would set watchmen upon her walls to pro- claim salvation and to warn souls of sin?

Just as the prophets predicted, Christ has indeed set watchmen in his church. We are not violating scriptural principles or passages to use that term in describing their work. It is scripturally right for us to use the term “watch- man” when speaking of those who labor in preaching and teaching the gospel. Indeed, the NT establishes both the need of every saint to be “watchful” and the work of those to whom Christ has given particular responsibility as “watchmen.”

Be Watchful In All Things

“Watch, stand fast in the faith, be brave, be strong” (1 Cor. 16:13). The principle of spiritual alertness or watchfulness on the part of every Christian is a prominent theme of the gospel of Christ (Matt. 24:42-43; 26:41; Luke 12:35- 40; 21:34-36; Col. 4:2; 1 Thess. 5:6; 1 Pet. 5:8; Rev. 3:2-3). We have the moral responsibility to be watchful for our own souls and the souls of others (Matt. 26:41; 1 Pet. 5:8; Acts 20:31; Eph. 6:18). The real question is, has Christ given any particular “watching” responsibilities to brethren? Who are the watchmen in Zion spoken of by God’s prophet in Isaiah 52:7-8 and 62:6?

Watchmen in Zion

1. Apostles and prophets of Christ: These inspired men, through their work of revealing and confirming the gospel, engaged in the God-given work of watching for the souls of men. Based upon the example of this apostolic work, Christians are entreated to “therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears” (Acts 20:31). As the apostles preached the gospel to the whole creation, they acted as watchmen upon the walls of Zion, warning of sin and announcing the way of salvation. Their work as watch- men has not ceased, for as we hear and heed the apostolic teaching, we benefit from their work as watchmen. These watchmen of God continue to function through the God- given word they preached. “Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ. To this end I also labor, striving according to His working which works in me mightily” (Col. 1:28; cf. 2 Tim. 3:16-17).

2. Evangelists: The work of these uninspired men is to preach the inspired word of the apostles, using it to reprove, rebuke and exhort in the faith (2 Tim. 4:1-2). By instructing men and women in the words of faith and the good doctrine of Christ, these men serve Christ and help save men (1 Tim. 4:6, 16). For instance, as Paul preached he “kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house” (Acts 20:20). When evangelists follow this worthy example they participate in watching for the souls of men (cf. 2 Tim. 2:24-26). To be such a “watchman” is not an official designation of superiority or an effort to claim brotherhood oversight, control, or preeminence. It does not establish nor endorse a clergy- laity distinction among God’s people. Rather, it is descriptive of the process of proclaiming God’s word so that others can hear the warning from God’s mouth and obey his word to be saved (cf. Isa. 52:7-8; Rom. 10:13-17). The evangelist who will dutifully stand at the watch given him by Christ will fulfill his ministry: “But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry” (2 Tim. 4:5).

3. Pastors: The elders or overseers of individual congregations have the task of being watchmen among the people of God. “Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account” (Heb. 13:17). Their work as watchmen in Zion is accomplished as they “take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (Acts 20:28). The task of elders is tremendous and vital to the safety of God’s people. When these watchmen are silent, souls will be devoured by sin and error (read Acts 20:29-30). “Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears” (Acts 20:31). Shall we discard the God-given description of “watchmen” when teaching elders of their work and responsibility (cf. Isa. 62:6)? Was the apostle mistaken when he told the elders of the church at Ephesus to “watch” for the safety of the flock? Of course not!

4. Teachers: Those who teach the word of God are equipping their students with God’s saving word (Acts 8:4, cf. Matt. 28:20). Teachers of the gospel must communicate God’s warnings against sin and its disastrous effects (cf. 2 Tim. 2:24-26). Gospel teachers will equip others with a knowledge of God’s word so that they may be saved from sin (Rom. 1:15-16; John 8:31-32; 2 Tim. 2:2). Without the saving word of the gospel, souls remain lost in sin. One is indeed being a watchman for the souls of others when he teaches the truth to others (cf. Acts 18:26).

5. Every disciple: In a sense, every Christian can be a watchman. Each and every Christian must be aware of the spiritual dangers that exist around them (1 Pet. 5:8; 2 Cor. 2:11). None of us should hold his peace where spiritual dangers exist. Instead, he should speak out (from a love of God, of men and of truth) to warn and save the souls of others (Jude 22-23; Gal. 6:1-2; Jas. 5:19-20). We must be watchful in prayer “with all perseverance and supplication for all the saints” (Eph. 6:18). Would we not warn someone if we saw that he was about to plunge off the side of a cliff? Should we not much rather warn those who will, if they continue on their present course of sin and error, plunge headlong into eternal death? How is such a work against the word and will of God?! Jesus exhorts us, “And what I say to you, I say to all: Watch!” (Mark 13:37)

A Call For Watchmen

The biblical call for watchmen will not establish a “brotherhood watchman society.” Being watchful Christians who sound God’s warning of approaching danger will not establish a creedal approach to determining one’s faithfulness to the Lord. The word of truth establishes that (1 John 1:1- 7; 2:3-6). God’s watchmen will not violate the autonomy of local churches, but they will understand that the need for truth reaches to every soul. We should all come to under- stand that “speaking the truth in love” is not restricted by congregational boundaries (cf. 1 Cor. 4:17).

Watchmen in Zion will sound forth warnings against sin and error wherever it is found — in an effort to turn lost souls away from certain and sure destruction to the salvation found in the Messiah, Jesus Christ the Lord (Jude 3-4, 20-23). Those who watch for the welfare of souls will mark those who cause divisions contrary to the doctrine of truth, and turn away from them (Rom. 16:17; 2 Tim. 3:1-5). They will identify false teaching and when necessary, the false teachers of that error so that innocent souls will not be corrupted and lost (Rom. 16:18; Col. 2:4; 2 Tim. 2:16-18).

This is a necessary, needed and commendable work. We need God-fearing, truth loving, soul-loving Christians on the walls of Zion, watching and warning to help us avoid sin and live faithfully in Christ. Thank God for the watch- men he has set upon the walls of Zion!

Dress, Appearance, Impression

By Larry Ray Hafley

Your dress does give an impression of you. It may not always be fair or right, but it does say something about you. Joseph thought so. Jordan thinks so. God says so.

In a cover article in Time Magazine (June 22, 1998), the following snippet concerning Michael Jordan appeared:

The 15 seconds it takes for him to go from the elevator to the bus is the only time in (his fans’) lives that they would see him. Jordan wants those 15 seconds to be dignified. Because he knows forever those will be the 15 seconds that they saw Michael Jordan. (Columnist Bob Greene on how Jordan dons a suit and tie for the brief walk through the hotel lobby out to the bus taking him to a game.)

For good or ill, how you dress, your appearance, makes an impression on other people. Michael Jordan knows it. So does Dennis Rodman, his “sideshow-freak” teammate. Why else do you suppose Rodman dresses as he does? He knows it makes an impression. He does not care. Jordan knows it makes an impression. He cares. Do you?

No, we are not suggesting that you need to “make a fashion statement” in order to impress people. However, we do need to realize that the way we dress says a lot about us. Again, if you doubt it, compare Michael Jordan and Dennis Rodman!

When Joseph was summoned out of the prison where he was held and was taken into the presence of the great  Pharaoh (or king) of Egypt, the Bible says, “When he had shaved himself and changed his clothes, he came to Pharaoh” (Gen. 41:14). Joseph realized that prison garb is not the proper attire in which to meet the king! Is there a lesson in there for us?

There is no dress code for scriptural worship. Indeed, some have served the Lord in scant attire, dirty clothes, and nakedness brought on by deprivation, poverty, and persecution (2 Cor. 11:27; Heb. 11:37; Jas. 2:2). Those unfortunate and unavoidable conditions are no excuse for us to see how grungy and unkempt we can be when we serve the Lord.

Women know how to dress when they want to express virtue or incite lust (Gen. 38:14, 15; Prov. 7:10; Est. 1:11; 1 Pet. 3:1-4). Men know how to dress to lay bricks, hunt deer, or meet the bank president when applying for a loan. Do we know how to dress to exemplify modesty, dignity, and integrity as we serve God? Apparently some do not, for there has been a gradual lessening of standards of dress in our society. Schools and business offices have been over- taken by slovenliness if not outright sloppy indecency. Some churches are not far behind. Crude “T” shirts, shorts, ragged, purposely torn jeans, and immodestly slit dresses are the rage in some houses of worship. Why are the voices of modesty and appropriate behavior not raised in holy pro- test against all such descents into depraved dress (Phil. 4:5; Tit. 2:12)? Probably those voices are not heard because such clothing is the product of homes where such despicable dress has never been challenged or questioned.

Your dress does give an impression of you. It may not always be fair or right, but it does say something about you. Joseph thought so. Jordan thinks so. God says so (Phil. 1:27; 1 Tim. 2:9; 4:12; Tit. 2:4, 5, 7; 1 Pet. 3:1-4).