Preachers Are Not Immune to the Pitfalls of Life!

By William C. Sexton

Preachers, elders, and Christians in general are not immune to the common pitfalls of life. That concept, it appears to this scribe, deserves some serious consideration. Over the last forty years, I’ve seen many fall from grace, often into disgrace for themselves, and often affected many other’s lives. At this juncture, however, we’ll limit our expressions to preachers!

First, men who are preachers need to recognize that they can all fall into Satan’s devices (2 Cor. 2:11). Therefore, they need to beware, prayerfully consider situations in which we may be “overcome” in faults (Gal. 6:1ff).

Secondly, people (members in particular) need to recognize that preachers are human beings, with all the potential for evil as everyone else has. One is not to expect them to be iron horses, above temptation, etc.

Thirdly, preachers need to recognize that we are watched by many. Consider the apostle’s instruction to Timothy: “Be thou an example of the believers” (1 Tim. 4:12). A preacher’s family is often under a greater scrutiny than others, and some appreciate that and others resent it! Both the wife and the children are expected to live on a higher moral plane than others! How do you evaluate that? I hope we see it as a good thing; rather than a negative element.

I remember reading some writings of the late brother C.R. Nichol, to the effect that preachers at one time could ride trains free. Once, he occupied a seat with a reporter, and in conversation, he was critical of reporters being harder (more critical) of preachers than on other people. They will write a preacher up for things that other people engage in and escape the attention of the newspaper. The reporter said something that is significant: “You should be appreciative of that! When the average person commits such an act, it isn’t newsworthy! When a preacher commits such, it is news! There is a higher expectation of preachers!”

1. Preachers do neglect their families! I remember reading about one of the highly respected preachers of long ago, who was know for his soundness and effective preaching. But reading about his life, I have said and heard others say: “He was a great preacher, but he sure was not a family man. He sure did neglect his family!” A preacher’s wife was expressing to my wife once that she told her husband: “Why don’t you come home and take care of your ‘home work.’”

2. Often, perhaps pride, stands in the way: a preacher won’t admit that he can be tempted as other men! An older, more experienced, man told me of his conversation with a younger preacher, suggesting that he (the younger preacher) be careful and not get too close to those of the opposite sex. The younger man was offended, saying, “Why, I’m a Christian, you don’t need to warn me about that.” I’ve made it a practice, not to visit a woman alone! Even, if I knock on an elder’s door, and his wife is home alone, I’ll stay outside.

Once I had a young lady whom I had baptized recently, come to see me at my home, and I was there alone. She was innocent, studious, wanting to find the answer to some Bible questions. I told her we would sit on the porch. We sat there and studied. Years later she said she told her mother, that I didn’t invite her into the house. She thought that was strange. Her mother said: “Don’t you see why he wouldn’t?” Maturity, helped her to see the prudence of that, but at the time she didn’t understand why! She thought I was impolite, or something.

How many preachers have we known who lost their dignity, spiritual standing with God, hurt a congregation as well as their family by being imprudent in getting involved with a person they are studying the Bible with! Did they start out to get involved? I don’t think most of them did. But they were unwise, failing to understand that the sexual drive can be stimulated and carry one out of control, so beware! Flee fornication (1 Cor. 6:18)!

3. It’s easy to get so many things going that we neglect our families. I recall a time when I was holding down a 48-hour a week job, taking sixteen hours of college, and driving sometimes a hundred miles to preach each Sunday. From one perspective, I accomplished more in that time period than any others, because I had to meet deadlines! On the other land, looking back, listening to my wife, I see that I could have very easily lost my family (had they not been of the character to continue to be faithful, even though I was spending little time with them). Thank God they still love me, and “respect” me for the most part, I believe. However, I regret that I didn’t spend more time with my children as they were growing up. That time passes and can never be regained. I’ve found myself trying to give my grandchildren the attention I didn’t give my son and daughters!

4. Scheduling is a problem. I remember a preacher (O.C. Birdwell) suggesting to me early in my preaching experience (as I was about to embark upon the “full-time” preaching course) that a preacher needs to take some time off — say a Monday or some certain day of the week and be at home with the family. I can attest to the wisdom in following that advise. However, it’s not easy to do!

I was never one to spend as much time on vacation as I could (although we did occasionally go on a few day’s trip — to parks, visiting relatives, sight-seeing, etc). A preacher needs some change-of-pace activities; his family needs to be attended to, also. I have known preachers who scheduled their work so tightly, that they couldn’t go for lunch or alter their time slots for hardly anything. I have never been that tightly scheduled. I try to be flexible. But, there is so much time that one has to spend studying, preparing, etc. even if it is late at night, or whenever one chooses. So, get started early, but make yourself available to changing circumstances, etc.

Remember that we are not immune to the common pitfalls of men! Thanks for allowing me this time in your life!

Jewish Feasts and Festivals (2)

By Kyle Campbell

Last time we introduced our study by examining some background concerning the Jewish calender and then examined the Sabbath and new moon observances. These were the only two observances that occurred more than once a year. We now turn our attention to the seven yearly festivals in Jewish life.

Passover Feast Of Unleavened Bread/Pesach

The Passover was the first of the three great festivals of the Jewish people. It referred to the sacrifice of a lamb in Egypt when the people of Israel were slaves. The Jews smeared the blood of the lamb on their door posts as a signal to God that he should “pass over” their houses when he destroyed all the firstborn of Egypt to persuade Pharaoh to let his people go. References to the Passover and the Feast of Unleavened Bread include Exodus 12:1- 13:16; 23:15; 34:18-20, 25; Leviticus 23:4-14; Numbers 28:16-25; Deuteronomy 16:1-8; Joshua 4:19-23; 5:10-12 and 2 Chronicles 30:2-15. Passover was observed in the spring on the 14th day of the first month, Abib or Nisan, with the service beginning in the evening. It was on the evening of this day that Israel left Egypt. The Passover meal was eaten after nightfall in a family group of at least ten persons, so individuals and small families combined for the celebration. They could not leave Jerusalem during the night of the meal. In addition to roast lamb the meal included unleavened bread and bitter herbs as a reminder of the bitterness in Egypt. It was eaten reclining, a symbol of being free persons.

Passover commemorated this hasty departure from Egypt. Unleavened bread was used in the celebration be- cause this showed that the people had no time to put leaven in their bread as they ate the final meal as slaves in Egypt. Several regulations were given concerning the observance of the Passover, including the cleansing of homes of leaven on the first day of Unleavened Bread, which was a symbol of corruption and evil (Lev. 2:11). Passover was to be observed “in the place which the Lord your God will choose” (Deut. 16:16). This implied the sanctuary of the tabernacle or the temple in Jerusalem.

In New Testament times, Passover became a pilgrim festival. Large numbers gathered in Jerusalem to observe this annual celebration. Jesus was crucified in the city during one of these Passover celebrations. He and his disciples ate a meal together on the eve of his death and of the Passover (John 13:1). Like the blood of the lamb which saved the Jewish people from destruction in Egypt, his blood, as the ultimate Passover sacrifice, redeems us from the power of sin and death.

Pentecost Feast Of Weeks/Feast Of Harvest/Shavout

References to Pentecost in the Bible include Exodus 23:16; 34:22; Leviticus 23:15-21; Numbers 28:26-31; Deuteronomy 16:9-12 and 2 Chronicles 8:13. This feast was observed on the sixth day of the third month (Sivan) on the 50th day after the offering of the barley sheaf at the Feast of Unleavened Bread. Since Pentecost fell on the

50th day after the Sabbath of the Passover, it was always on the first day of the week. Like Passover, it included a holy convocation with the usual restriction on manual labor.

Numbers 28:26-31 describes the number and nature of offerings and Deuteronomy 16:9-12 describes those who were to be invited to this feast. They include servants, sons and daughters, Levites, the fatherless, the widow, and the stranger or foreigner. Israelites were to be reminded of their bondage in Egypt on that day. Pentecost was also originally a harvest festival, celebrating the conclusion of the spring grain harvest. Grain was planted in Palestine, as in other Mediterranean countries, in the fall, allowed to grow during the winter and harvested in the spring. Pentecost is significant to Christians because it was the day in which the Holy Spirit was poured out, signifying the beginning of the Lord’s church (Acts 2:1-47).

Feast Of Trumpets/New Year’s Day/ Rosh Hashanah

This feast commemorated the beginning of the civil or commercial year for the Jews. It was celebrated on the first day of the seventh month (Tishri or Ethanim). This was the beginning of the autumn equinox and was a special day because of the symbolical meaning of the seventh or sabbatical month in which the great feasts of the Day of Atonement and Tabernacles occurred. Josephus and many other Jewish historians believe that the Jews had kept the distinction between the civil and the sacred years since the time of Moses. The festival is mentioned in Leviticus 23:24-25 and Numbers 29:1-6. The Feast of Trumpets was introduced with the blowing of trumpets in Jerusalem all day long, festive burnt offerings, and the halt of labor.

Day Of Atonement/Yom Kippur

This was the highest and holiest day of the Jewish year. It was held on the tenth day of the seventh month. The Day of Atonement was not a feast day; it was a solemn, holy fast day accompanied by elaborate ritual (Lev. 16:1-34; Heb. 10:1-10). On this day the nation of Israel sought atonement for its sins (Lev. 23:26-32; 16:29; Num. 29:7) and all men would stand cleansed of their sins before God (Lev. 16:30). This was the only fasting period required by the Law (Lev. 16:29; 23:31). The Day of Atonement was a recognition of man’s inability to make an atonement for his sins.

The high priest who officiated on this day first sanctified himself by taking a ceremonial bath and putting on white garments (Lev. 16:4). Then he had to make atonement for himself and other priests by sacrificing a bullock (Num. 29:8). God dwelt on the mercy seat in the temple, but no person could approach it except through the mediation of the high priest, who offered the blood of sacrifice.

After sacrificing a bullock, the high priest chose a goat for a sin offering and sanctified it. He then sprinkled its blood on and around the mercy seat (Lev. 16:12, 14-15). Finally the scapegoat bearing the sins of the people was sent into the wilderness (Lev. 16:20-22). This scapegoat symbolized the pardon for sin brought through the sacrifice. Jewish people today continue to observe Yom Kippur as a holy fast day.

Feast Of Tabernacles/Feast Of Booths/Feast Of Ingathering/Sukkoth

The feast of Booths or Tabernacles was the most popular festival with the people. It is referenced in Exodus 23:16; 34:22; Leviticus 23:33-36; 39-43; Numbers 29:12-40; Deuteronomy 16:13-16; Ezra 3:4 and Zechariah 14:16, 18-19. It began on the fifteenth day of the seventh month and lasted for eight days. The first and eighth days included a holy convocation to the Lord and no work was done on those days.

This feast commemorated the wandering of Israel in the wilderness. The Israelites were commanded to live in booths made of palm and willow trees during the festival to commemorate their period of wilderness wandering when they lived in temporary shelters. The feast was also accompanied by extensive animal sacrifices.

The observance of Tabernacles in New Testament times was quite an event. It included a procession of the people carrying palm, willow, citron, and myrtle branches, which were waved aloft during the daily singing of the Hallel (Pss. 113-118) as an expression of joy. Each morning of the period of the feast priests brought water from the fountain of Siloam and poured it out as a libation on the altar. On the last day the priests marched around the alter seven times, praying for rain during the ensuing rainy season. Four large menorahs were set up around the temple courts and kept burning each night. Dancing and pipe-playing lasted most of the night. The Levites chanted the Psalms of Ascent (120- 134), one for each of the steps between the court of Israel and the court of women. The customs at the feast (John 7:2, 14) provide the background for Jesus’ statements, “If anyone thirst, let him come to me and drink” (John 7:37) and “I am the light of the world” (John 8:12). The cycle of Torah readings in the synagogue began at Tabernacles.

Feast Of Dedication/Feast Of Lights/Hanukkah

This feast is mentioned only once in the Bible in John 10:22. This feast has been the most popular of the postbiblical feasts in Judaism. It was developed in the era of the Maccabees and celebrated the cleansing and rededication of the temple after its desecration by Antiochus Epiphanes. The feast of Dedication is observed on the 25th day of the ninth month (Chislev) and lasts for eight days. The name feast of Lights appears in Josephus (Ant. 12.7.7 [325]) and is associated with the ceremonial lighting of eight lamps, an additional one on each day of the feast. This practice is derived from the legend that only one cruse of oil was found when the Jews reoccupied the temple, but it miraculously lasted for seven days so the lamp in the temple was kept burning until a new supply of oil could be consecrated. Since this feast, commonly now known as Hanukkah, occurs so close to Christmas, it has acquired for the Jews a comparable social significance including the custom of exchanging gifts and greeting cards.

Feast Of Purim/Feast Of Lots

The feast of Purim is only mentioned in Esther 3:7; 9:24, 26, 28-29, 31-32. This feast commemorates the deliverance of the Jewish people from destruction by an evil schemer named Haman during the days of their captivity by the Babylonians and Persians. It took its name from the Hebrew word purim, meaning “lots” because Haman cast lots to determine when he would carry out his plan against the Jews.

The feast of Purim took place on the 14th and 15th days of the twelfth month (Adar), and during its celebration the book of Esther is read as a reminder of their deliverance. Purim, which is a very joyous ceremony, is accompanied with the giving of gifts and much celebration.

Conclusion

As was said in the beginning, the Bible student can gain a greater perspective of the events surrounding the life of Christ and the work of the apostles by studying the Jewish feasts and festivals. The Jews had a rich heritage of celebrations to God which marked the beginning or the end of the agricultural year or commemorated historic events in the Jewish nation. When we observe the solemn but joyous and thankful nature in which the Jews celebrated, perhaps we can learn principles for our own worship to God.

Christ, the Disturber of Men

By Donald Townsley

Men usually think of Christ as a peacemaker and a comforter to the soul, which is certainly true, but we have not fully seen Christ if we fail to see him as a disturber of men as well. He says in Matthew 10:34-36: “Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes shall be they of his own household.”

1. Christ preached a disturbing message. He disturbed the complacent, self-satisfied religious leaders when he:

  • Rebuked them for their teaching and practice of the traditions and commandments of men (Matt. 15:1-3; 16:6, 12).
  • Rebuked them for their prejudiced hearts (Matt. 13:15).
  • Rebuked them for their religious inconsistency (Matt. 23:1-4).
  • Pronounced a “woe” upon them for taking “away the key of knowledge” (Luke 11:52; Matt. 23:13).
  • Pronounced a “woe” upon them for their religious pretense (Matt. 23:14, 27-28).
  • Pronounced a “woe” upon them for making proselytes to their opinions (Matt. 23:15).
  • Pronounced a “woe” upon them for their leaving undone “the weightier matters of the law” (Matt. 23:23-24).
  • Pronounced a “woe” upon them for their making “clean the outside of the cup and platter, but within they are full of extortion and excess” (Matt. 23:25, 26).

2. When Jesus preached his disturbing message, openly rebuking and denouncing their sins, the religious leaders reacted in an ugly and violent manner:

  • They called him names — a “Samaritan” (John 8:48).
  • They said he had a demon (John 8:48).
  • They claimed he performed miracles by the power of the devil (Matt. 12:22-24).
  • They challenged his authority (Matt. 21:23-27).
  • They took up stones to cast at him (John 8:59).
  • They accused him of blasphemy (John 10:33).
  • They sought to kill him (John 7:1).
  • They finally had him crucified (Matt. 26:3, 4; 27:1-2, 24-26, 34-35).

3. Christ not only preached a disturbing message, he asked disturbing questions:

And if ye salute your brethren only, what do ye more than others? Do not even the publicans so? (Matt. 5:47).

And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? (Matt. 7:3).

Whom do men say that I the Son of man am? (Matt. 16:13).

For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? (Matt. 16:26).

And why call ye me, Lord, Lord, and do not the things which I say? (Luke 6:46).

4. Christ not only preached a disturbing message and asked disturbing questions, he set disturbing standards.

For the home — his marriage law. He taught that it was God’s will from the beginning for one man to be married to one woman — a one-flesh relationship that God has joined together and that man is not to put asunder (Matt. 19:4-6; Gen. 2:24). He intended for this to be a permanent relation- ship. He taught that there is only one reason for divorce and remarriage — fornication (Matt. 19:3-12). Only the innocent party has a right to divorce the guilty party, for this reason, and remarry.

Husband. He is to be head of his wife (Eph. 5:23), to love her as his own body (Eph. 5:25, 28-29), to provide for his family (1 Tim. 5:8), and to bring up his children in the nurture and admonition of the Lord (Eph. 6:4).

Wife. She is to love her husband, to love her children, to be a keeper at home and to be obedient to her own husband (Tit. 2:3-5).

Children. They are to obey and honor their parents (Eph. 6:1-2; Col. 3:20).

For his Disciples.

  • Christ and his church must come first in their lives (Matt. 6:33).
  • Christ must come before the family (Matt. 10:34-37).
  • They must love one another (John 13:34-35).
  • They must correct their sins against one another (Matt. 5:23-24; 18:15-17).

For Worship.

Worship is to be in spirit and in truth (John 4:24). The Lord authorized five items of worship:

  • The Lord’s supper on the first day of the week (Acts 20:7).
  • Giving of our means on the first day of the week (1 Cor. 16:1, 2).
  • Singing praises to God (Eph. 5:19; Col. 3:16).
  • Prayer (Acts 2:42).
  • Teaching (Acts 2:42; 20:7). Worship that is not in spirit and in truth (according to truth) is vain worship (Matt. 15:9).

You can see from this study that Christ is a disturber of men when they are in their sins. He came to seek and to save the lost (Luke 19:10). Men have to become disturbed about their sins before they will do anything about them, so Christ deliberately preached a disturbing message that he might turn them from their sins that they might be saved and serve him. Christ wants gospel preachers today to preach this same message so that people will be disturbed about their sins and turn from them to serve him (2 Tim. 4:2).

One of the sad things in the church today is that members no longer want to hear the disturbing message of Christ. They “will not endure sound doctrine” (2 Tim. 4:3). They want to hear “fables” (2 Tim. 4:4), or a “felt-need gospel” that builds up their ego and deals with interpersonal relationships. They want a religion of entertainment and/or a positive message which soothes them in their sins. They want the preacher to preach “Peace, peace; when there is no peace” (Jer. 6:14)! The lust in the pew for such a message has given us preachers in the pulpit who will preach the kind of message the people crave (2 Tim. 4:3), and many of God’s people “love to have it so” (Jer. 5:31)!

Brother Preacher, is your preaching patterned after the preaching of Christ, the disturber of men? Or is your preaching simply the kind that satisfies the lust in the pew (2 Tim. 4:3, 4)? Preaching that is patterned after the disturber of men will save men from hell! Preaching that satisfies the lusts of men will damn the preacher and those who hear him! Brother, could Christ preach where you worship?

Three Things Which Justify

By Johnie Edwards

Because man sins, he is separated from God (Isa. 59:1-2) and needs to be justified in the sight of God. The word justify means to be accounted righteous. This study takes a look at three things which will make one righteous before God.

The Ones God Justifies

Paul wrote the Romans, “Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified” (Rom. 8:30). Please notice the order of justification:

1. Those Predestinated. Paul told the Ephesian Chris- tians, “According as he hath chosen us in him before the foundation of the world. . . . Having predestinated us unto adoption of children by Jesus Christ to himself, according to the good pleasure of his will” (Eph. 1:4-5). This kind of predestination is that when God made the plan of salvation, those who choose to obey are predestinated to be saved and those who choose not to obey the gospel are predestinated to be lost. It’s that simple!

2. The Called. To be justified, one must be called. Paul says one is called by the gospel. “Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ” (2 Thess. 2:14). As one reads or hears the gospel preached, he is called, of God, to obey it (Mark 16:15-16).

Three Things Which Justify

1. The Grace Of God. Paul wrote the Roman Christians, “Being justified by his grace through the redemption that is in Christ Jesus” (Rom. 3:24). The favor of God, which is his grace, “. . . that bringeth salvation hath appeared to all men, teaching us” (Tit. 2: 11-12). We must remember that we are not justified by grace alone, but by grace.

2. Faith. The Holy Spirit stated, “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). We cannot please God without faith (Heb. 11:6). We must put our trust in the Lord. Re- member Jesus said, “He that believeth and is baptized shall be saved” (Mark 16:16). I would caution us that James said, “Ye see then how that by works a man is justified, and not by faith only” (Jas. 2:24).

3. The Blood of Christ. Again it is written, “Much more then, being now justified by his blood, we shall be saved from wrath through him” (Rom. 5:1). The Revelation letter teaches, “Unto him that loved us, and washed us from our sins in his own blood” (Rev. 1:5).

When This Justification Takes Place

Many do not have the biblical concept of when this justification takes place. The Bible has the answer. The Roman Christians were told, “For he that is dead is freed from sin” (Rom. 6:7). To be freed from sin is to be justified from sin. Now just what is this death about? A reading of Romans 6:2 will show us, “How shall we, that are dead to sin, live any longer therein?” Then one is “baptized into the Christ,” thus, “baptized into his death” (Rom. 6:3). Christ shed his blood in his death (John 19:34) and when one is baptized into his death, the cleansing effect of the blood is reached, “. . . being then made free from sin” (Rom 6:17-18).

The Justified Will Be Glorified

The end result of being justified is to be glorified by God. By obeying the gospel call, one, if faithful, will be “. . . obtaining of the glory of our Lord Jesus Christ” (2 Thess. 2:14). The child of God who obtains “. . . an inheritance . . . should be to the praise of his glory, who first trusted in Christ” (Eph. 1:11-12). Won’t it be a wonderful day, having glorified God here as a Christian (Eph. 3:21; 1 Pet. 4:16), to have him glorify us over there!