VOLUME II

CHRISTIAN DEVELOPMENT COURSE

Berean
Bible
Basics
PUBLISHED BY

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CHRISTIAN DEVELOPMENT COURSE
Volume II

Berean Bible Basics

© Copyright 1991 Crawford D. Coon
Reprinted by Word Aflame Press 2000

Cover Design by Glenda Jenkins, Alexandria, LA

ISBN 1-56722-249-8

Previous ISBN 0-9618853-1-9 (Volume II)

All Scripture quotations in this book are from the King James Version unless oth-
erwise indicated.

All rights reserved. No portion of this book may be reproduced, stored in an

electonic system, or transmitted in any form or by any means, electronic,
mechanical, photocopy, recording or otherwise, without prior permission from
Word Aflame Press. Brief quotations may be used in articles or reviews.

Printed in the United States of America

Printing by

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 DEDICATED

In memory and honor of the couple who gave

me my lovely Christian wife, Gayle E. (Davis) Coon.

LEE ROY DAVIS

September 11, 1914—December 13, 1953

VERNON M. DAVIS WHEAT

October 4, 1921—

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 CONTENTS
Page
Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . v
Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vi
Acknowledgments . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vii

LESSONS
1. So Great Salvation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
2. Things That Accompany Salvation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
3. Why Sickness Comes and How to Be Healed . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
4. Priesthoods of The Bible . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
5. The “If” of Sin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
6. Knowing the Voice of God. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61
7. A Scriptural End-Time Attitude . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73
8. New Testament Teaching Concerning Hair . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83
9. Learning to Trust God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101
Things a Christian Ought to Do
10. Part I: Christians Ought to Love One Another. . . . . . . . . . . . . . . . . . . . . . . . 111
11. Part II: Christians Ought to Give More Earnest Heed to
The Things They Have Heard. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119
12. Part III: Christians Ought Always to Pray . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129
13. Part IV: Christians Ought to Pay Tithes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 139
14. Part V: Christians Ought to Wash One Another’s Feet . . . . . . . . . . . . . . . . . . 149
15. Part VI: Christians Ought to Walk As He Walked . . . . . . . . . . . . . . . . . . . . . . 159
16. Part VII: Christians Ought to Be Holy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 173
Scriptural Priorities
17. Part I: First—Seek the Kingdom of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . 183
18. Part II: First—Be Reconciled to Thy Brother . . . . . . . . . . . . . . . . . . . . . . . . . 191
19. Part III: First—Cast Out the Beam Out of Thine Own Eye . . . . . . . . . . . . . . . 199
20. Part IV: First—They Gave Their Own Selves to the Lord . . . . . . . . . . . . . . . . 207
21. Part V: First—Cleanse That Which Is Within . . . . . . . . . . . . . . . . . . . . . . . . . 217
22. Part VI: First—Prayers Be Made for All Men . . . . . . . . . . . . . . . . . . . . . . . . . 227
23. Part VII: First—Count the Cost . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233
24. Agreement Praying . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243
25. The Unpardonable Sin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 255
26. The Consequences of an Unforgiving Spirit. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 267
27. Seven Pillars of Wisdom . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 277
About the Author. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Information for Ordering . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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 FOREWORD

This book is long overdue. The author, Crawford Coon, a noted camp meeting
teacher and preacher, has poured years of extensive study and research into its
pages. It is a must for the young convert and the seasoned Christian alike, as it
covers in detail the initial conversion experience and provides a detailed guide to
Christian living in plain, easy-to-understand language.

To know the author personally and also to read this book, has been a rich and a
rewarding experience for me.

After more than fifty years of research, I have never found a study guide to be more
accurate scripturally or more helpful than this book.

Every Christian, young and old alike, should have and become familiar with this
book. It has been a blessing to me.

O. C. Crabtree, Superintendent
Florida District
United Pentecostal Church International

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 PREFACE

Paul and Silas, due to an uprising caused by the Jews, were sent out of the city of
Thessalonica by their brethren. Traveling to Berea, approximately sixty miles away, they
entered a synagogue of the Jews. The Bereans were more noble than those of Thessalonica,
in that they received the Word of God readily, searching the Scriptures daily (Acts 17:1-14).

From this account in the Bible, one who receives the Word with readiness of mind and
searches the Scripture has become known as a Berean. As Christians we too should be more
noble than those of Thessalonica who rejected God’s men and message.

Many honorable citizens of Berea, both men and women, upon searching the Scripture
believed the teachings of Paul and Silas. Sopater, a convert from Berea, accompanied Paul
into Asia on a missionary trip (Acts 20:4).

My desire is that you too will become a modern-day Berean, readily receiving, searching, and
believing God’s Word. Volume II of this Christian Development Course is designed with this
view in mind.

Each lesson contains a worksheet consisting of twenty questions. These are to be used as a
self-test or given to you and graded by your instructor to gauge your comprehension.

True nobility finds its greatest expression in those who search out God’s Word for the pur-
pose of obeying and propagating it. Berean Bible Basics is a study in basic truths, designed
to make you more noble.

God bless you for your interest in His Word! Rewards await you both now and hereafter.

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 ACKNOWLEDGMENTS

A book is the product of many things and many people—never the work of one per-
son. Without these multiple facets and staff at work this book, too, would have been
impossible. Honor is therefore given to some very special people who rendered
invaluable assistance in the publication of this second volume.

Sandra Hudson, my secretary and a computer buff who entered all this data into the
computer, thus making it legible to you, deserves special recognition. Her count-
less hours of work and input into this work are deeply appreciated.

Gladys Willis, my former high school English teacher with thirty-three years of
teaching experience, again served as editor of this volume as well as Volume I.
Debra McLendon, Susan Morace, and Charlene Collins, all members of our church
congregation and employees of the local school system, also served as editors.

Glenda Jenkins, manager of Impress Printing who designed the binder cover, has
been a loyal friend and supporter. Tracy Fairbanks of Impress Printing spent count-
less hours in design work and production of the final manuscript. All the employ-
ees of Impress Printing have been superb with the first printing.

Thanks to each of you—without you Volume II of this Christian Development

Course would not have been published.

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LESSON 1 NOTES:

SO GREAT SALVATION
HEBREWS 2:1-4

Salvation embodies many facets, terms, and elements, all contained and explained in the
Scriptures. Our need to be saved becomes evident when we study the creation and fall of
our first parents, Adam and Eve. Their fall into sin and expulsion from the Garden of
Eden plunged the human race and all succeeding generations into sin.

Sin’s consequences demand a Savior for all mankind. Ages have come and gone, yet
God’s plan for each age failed to deal effectively with the sin problem. However, when
Jesus Christ, the Lamb of God, came, He once and for all brought deliverance from sin
to the human race.

The writer of Hebrews used the adjective great to describe the salvation that Jesus Christ
came to bring us. He also warned us that there is no escape if we neglect this salvation
that was introduced by Jesus Christ and then confirmed to us by those who heard Him.
Christ’s present-day disciples are still confirming this great salvation as it is presented in
the Word of God. Any other gospel introduced in any generation will automatically
cause the person or angel to be accursed (Galatians 1:6-9).

______________________________________________________________________

DEFINITION

Both the Old and New Testament employ the term salvation in a variety of applications
and meanings. Since an understanding of the full meaning of this word is important, we
need to define our subject fully.

1. Yeshuwah (yesh-oo’-aw) is a Hebrew word meaning something saved, deliv-

erance, aid, victory, prosperity, health, and help. An extension of yeshuwah
includes the words yasha (yaw-shah’), meaning to be open, wide or free, to be
saved and yesha (yay’-shah), meaning liberty, deliverance, prosperity, and
safety.

2. Soteria (so-tay’-ree-ah) is a Greek word that indicates safety, health, deliver-

ance, and salvation. Soteria comes from the root word sozo (sode’-zo), which
means to save, deliver, protect, heal, preserve, or be whole. Soter (so-tare’)
means a deliverer.

3. Salvation (Webster): “1. The act of saving or being saved; preservation from

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destruction; rescue. 2. In theology, the redemption of man from the bondage of
sin and liability to eternal death; the saving of the soul through the atonement
of Jesus.”

From these definitions it is evident that salvation can include deliverance from:

A. Afflictions (II Timothy 3:11; D. Physical Harm (II Peter 2:7).

Acts 7:9-10). E. Bondage (Acts 7:34-35).
B. Temptation (II Peter 2:9). F. Satan (II Timothy 4:17).
C. Evil (II Timothy 4:18;
Matthew 6:13).

Along with these testimonies are numerous references to those who were delivered or
saved from demon possession, sickness, diseases, armies of the enemy, dangerous situa-
tions, even from death itself. God’s ability and power to deliver knows no bounds.
Although the focus of this lesson has to do with the salvation of man’s soul, God’s deliv-
ering power is not limited to salvation from sin only.

______________________________________________________________________

DOCTRINE OF SALVATION

Included in the word salvation are various scriptural doctrines and concepts. All of these
point to the effective work of salvation from sin in the life of the believer. Salvation
includes, but is not limited to, the biblical doctrines of:

1. Regeneration—spiritual rebirth, being renewed, reformed, conversion, or

spiritual renovation (Titus 3:3-6).

2. Reconciliation—restoration to divine favor, a change from enmity to friend-

ship, to settle a quarrel, or bring into harmony (II Corinthians 5:17-20; Romans
5:10-11).

3. Redemption—to buy back, set free, rescue, or ransom (I Peter 1:18-19;

Ephesians 1:7; Titus 2:13-14).

4. Adoption—to place as a son, to take into one’s family and treat as one’s own
child (Romans 8:14-23; Galatians 4:4-7; Ephesians 1:3-7).

5. Ransomed—to loosen with a redemptive price (Matthew 20:28; I Timothy

2:6).

Salvation includes so many beautiful analogies and truths where salvation from sin is

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involved. Consider that due to sin we had to be remade, or born again as Jesus taught
(John 3:1-8); the Bible calls this regeneration. Sin had separated us from God (Isaiah
59:1-2), but Christ brought us near by His blood (Ephesians 2:13); this is reconciliation.
We had sold ourselves for nothing (Isaiah 52:3) and were sold under sin (Romans 7:14),
but Christ bought us back by His blood (I Peter 1:18-19); this is redemption. Our spiri-
tual condition categorized us as children of the wicked one (John 8:39-44; I John
3:8-10), but Christ made us His children (I John 3:1-3); this is adoption. Once we were
taken captive by Satan and held against our will (Hebrews 2:14-15; II Timothy 2:26), but
Jesus Christ came and paid every demand so that our souls could be set free (I Timothy
2:6); this is a ransom.

What a song the saved have to sing, what a testimony to give! Call it redemption, recon-
ciliation, or any other biblical term—it all spells salvation from sin.

______________________________________________________________________

FACTS ABOUT SALVATION

God’s Word from Genesis to Revelation is filled with facts regarding this powerful sub-
ject. Consider these seven (God’s number of completion) New Testament facts relative
to salvation.

1. Salvation is in none other than Jesus Christ. Only through His name can we be
saved (Acts 2:38; 4:12).

2. The gospel is the power of God unto salvation. Gospel preaching and obedi-
ence to it produce salvation from sin (Romans 1:16; I Corinthians 15:1-4).

3. A part of the armor of God is the helmet of salvation (Ephesians 6:17; I Thes-
salonians 5:8).

4. God’s Word, the Scripture, makes us wise unto salvation (II Timothy 3:15).

5. It is the grace of God that brings salvation (Titus 2:11). We are saved by grace
through faith (Ephesians 2:8).

6. This salvation is so great and spectacular that even the Old Testament prophets
inquired and searched diligently concerning it; even angels desire to look into
it (I Peter 1:10-12).

7. While this salvation is called great (the Greek says vast and mighty), it is also
called the common (meaning shared by all or several). Compare Hebrews 2:3
and Jude 3.

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Other facts about God’s salvation should be studied and added in the note section of this
manual. Add Old Testament facts and references to those found in the New Testament.
Scores of related incidents can be found there.
______________________________________________________________________

THREE STAGES OF SALVATION

Paul, in II Corinthians 1:9-10, referred to God as delivering him from what appears to
have been a brush with death. He used all three tenses, past, present, and future, to
describe how God saved him from death.

Our confrontation is not with physical death but rather spiritual death. Paul declared how
we were dead in trespasses and sin, but God quickened us or made us alive (Ephesians
2:1-6). In Paul’s personal deliverance from death we find a beautiful analogy of the three
stages of salvation. All three tenses used in his description are applicable to our salvation
from sin.

I. INITIAL SALVATION

Initial salvation refers to the experience of the new birth, which Jesus taught as an essential
experience if we are to enter the kingdom of God (John 3:1-8). We come to God as sinners
under the sentence of spiritual death without hope and without God (Ephesians 2:5, 12).

For us to obtain salvation or deliverance from such a hopeless state, God’s Word outlines
in simple understandable terms what we must do.

A. Faith is a prerequisite in coming to God (Hebrews 11:6). Believing that God is

and that He rewards those who diligently seek Him is essential. Believing His
Word, the Bible, and having a willingness and readiness to obey it is also nec-
essary.

Doubt creates confusion of mind and heart, diminishes our ability to receive
help, and hinders our obtaining salvation. Believing the things described in the
Scripture and obeying them is the only means of being saved. Our traditions,
desires, past experiences, etc., have to be buried under our new-found faith in
God and His Word.

Following God’s plan of salvation as outlined in the Scripture is imperative.

Faith produces in us the desire and determination to go on to the following:

B. Repentance is an act, following faith, in which we seek God’s forgiveness for

our past and present sins. True repentance produces a godly sorrow that creates
in us a change of mind and direction (II Corinthians 7:9-11). Such regret for

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our sins will so overcome us that, with God’s help and power, we will forsake
our sins and pursue a life of righteousness. Study Luke 13:3; II Peter 3:9; Luke
24:47; Acts 2:38.

C. Baptism, by immersion in water, is an essential step for anyone desiring salva-

tion from sin. New Testament converts have a scriptural command to be bap-
tized in the name of Jesus Christ (Acts 2:38; Luke 24:47; Acts 8:12-16; Romans
6:3-4; Acts 10:44-48; Colossians 2:12; Galatians 3:27; Acts 19:1-7).

Baptism in the name of Jesus Christ is the fulfillment of Matthew 28:19. Notice
the command there is to baptize in the “name” of the Father, and of the Son,
and of the Holy Ghost. None of these are names, only titles, modes, or mani-
festations of the one true God. Jesus is the name of God; it is the name to be
called over us in baptism.

D. Receiving the Holy Ghost, evidenced by speaking with other tongues as the
Spirit gives utterance, is not only a promise to us—it is essential. Jesus taught
that we must be born again of water and Spirit (John 3:1-8); the Holy Ghost is
the birth of the Spirit.

God’s Spirit, called the Holy Ghost or Holy Spirit, can dwell within us just as
Jesus promised when He was on earth (John 14:16-17, 26; 15:26; 16:7-13). He
compares the Spirit to rivers of living water (John 7:37-39), or living water
(John 4:10-14). Jesus also promised His followers that He would send His
Spirit (the Comforter, or Holy Ghost) upon them after His ascension (Acts 1:5).

On the Day of Pentecost Jesus fulfilled that promise to His obedient disciples
(Acts 2:1-4). Since then multitudes have received God’s Spirit into their lives.
God has not changed; He is still replicating the identical experience of the Day
of Pentecost in the lives of millions. Join the throng of Bible believers and be
filled with the Spirit. Study Acts 8:1-25; Isaiah 28:9-12; Acts 10:44-48; I Corin-
thians 14:18; Acts 19:1-6.

Upon completing these steps we are delivered from the fetters of sin; we are truly saved.
Faith caused us to repent, repentance broke the power of sin, baptism in Jesus’ name
washed away our sins, and now the Holy Ghost empowers us to be a victorious Christian.

Paul declared at this juncture that we are (1) washed, (2) sanctified, and (3) justified in
the name of the Lord Jesus and by the Spirit of our God (I Corinthians 6:11). Presently
we are God’s children, prepared for the Rapture or death, a babe in Christ, and a new
creature in Christ (II Corinthians 5:17). We have experienced all the things outlined
under the topic “Doctrine of Salvation.”

I now challenge you to concentrate on the second stage of salvation if you are to enjoy
the third or final stage.
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II. CONTINUAL SALVATION

Since preservation constitutes a part of the definition of salvation, obtaining salvation is

only a first step; maintaining our experience becomes a daily challenge. Satan would like
to separate us from the love of Christ, causing us to turn again to the beggarly elements
we were delivered from (Galatians 4:3, 9). Believers do not have unconditional eternal
security in Christ! (See lesson 8 in Volume I of the Christian Development Course). It is
possible to fall from grace and return to a spiritual state far worse than we were in when
we came to God (Luke 11:26; II Peter 2:20-22).

After we are born again it is important that we establish some basic scriptural disciplines
in our lives, including:

A. Praying each day (Matthew 6:5-13; I Thessalonians 5:17).

B. Reading the Bible (Ephesians 6:17; II Timothy 2:15).
C. Fasting (Matthew 9:14-17; 17:14-21).
D. Being faithful to all church services (Hebrews 10:23-29; Acts 2:41-47).
E. Witnessing to others (Acts 1:8; 2:32).
F. Supporting our church with tithes and offerings (Malachi 3:8-10; Matthew
23:23).
G. Dressing as a Christian.
H. Shunning evil places and activities.
I. Laying aside unclean habits such as smoking, drinking, cursing, lying, etc.,
(I Timothy 2:8-15; Hebrews 12:1).

A list could be compiled of things we should or should not do as Christians; however,

following these basic concepts along with the instruction of our pastor will set us on a
course toward spiritual growth. From now until our lives are finished, we must fight
against satanic influences in order to remain saved. We constantly need His deliverance
just as we needed it when we were initially saved (II Corinthians 1:10; II Peter 2:9;
I Corinthians 10:13). Staying in a saved state is a constant challenge and requirement for
those who have been born again. While many trials will be encountered, God’s rewards
will far outweigh them all. God’s people should be happy in their daily service to Him.

III. ETERNAL SALVATION

Being saved initially and walking with God on a daily basis, will ultimately bring us to
the position of being eternally saved, meaning that we are delivered from all satanic and
worldly influences for eternity. While it is now possible for us to fall into a state of being
lost, in eternity this will be impossible. Those who have kept the faith and have fallen

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asleep in Christ are assured of this position. Those who are alive and go in the catching
away, or Rapture of the church, will also enjoy the bliss of eternal salvation.

Each age from Adam until eternity begins will have those who found God and kept His
Word. They will stand before Him in a state of preparedness and inherit eternal life, or
eternal salvation.

Now we can rejoice in and declare, “I’m saved.” However, until we finish our course we
must retain this spiritual status in order to receive eternal salvation.

Once we are with Christ we will forever be delivered from the possibility of failure,
power of sickness, death, evils of this world, and Satan. Then we can forever shout with
the voice of triumph, “I’m saved!”

Scriptural references indicating this future stage of salvation before us are as follows:
Romans 13:11; Matthew 10:22; Hebrews 1:14; 5:9; 9:28; I Peter 1:3-9; Romans 6:22;
I Thessalonians 5:8-9.

______________________________________________________________________

REFLECTIONS

Presently the church is in the cleansing process, which is being accomplished by the
Word (Ephesians 5:26). Soon Christ will present this purified church to Himself
(Ephesians 5:27). Until then, may we endeavor to reach every lost soul we can with this
message of salvation. We must teach every new convert the principles of the doctrine of
Christ until they are strong stable teachers of the Word themselves (Hebrews 5:12-14).
And we should admonish each person to heed the advice of the apostle James:

“Be patient therefore, brethren, unto the

coming of the Lord. Behold, the husband-
man waiteth for the precious fruit of the
earth, and hath long patience for it, until
he receive the early and latter rain. Be ye
also patient; stablish your hearts: for the
coming of the Lord draweth nigh”
(James 5:7-8).

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NOTES

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WORKSHEET
LESSON 1

SO GREAT SALVATION

1. What does the word great mean in this lesson? ____________________________

2. Anyone preaching another gospel will be_________________________________
Scripture reference: __________________________________________________
3. Define the word salvation. ____________________________________________
4. The doctrine of salvation involves what five things? (A) _____________________
(B) _____________________________ (C)_______________________________
(D) _____________________________ (E)_______________________________
5. Define ransom. _____________________________________________________
6. Define reconciliation. ________________________________________________
7. What is the meaning of regeneration?____________________________________
8. Give the definition of adoption. ________________________________________
9. Define redemption. __________________________________________________
10. List five facts about salvation. (A) ______________________________________
(B) _____________________________ (C)_______________________________
(D) _____________________________ (E) _______________________________
11. What are the three stages of salvation? (A) _______________________________
(B) _____________________________(C) _______________________________
12. List the four essentials of initial salvation. (A)_____________________________
(B) _____________________________(C) _______________________________
(D) _______________________________________________________________
13. Memorize Acts 2:38 verbatim. Did you do this? ___________________________
14. Define repentance. ___________________________________________________
15. List the three things Paul stated will happen to us in I Corinthians 6:11. (A) _____
________________________________ (B)_______________________________
(C) _____________________________
16. List seven important things for Christians to do. (A) ________________________
(B) __________________(C) ___________________(D)____________________
(E) __________________(F) ___________________(G)____________________
17. Do believers have unconditional eternal security in Christ?___________________

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18. Unconditional eternal security for believers today is not taught in the Bible. Write
a brief explanation of why this is true and give scriptural references. ___________
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
19. When will believers be eternally secure? _________________________________
20. What is the present state of the church? __________________________________

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LESSON 2 NOTES:

THINGS THAT ACCOMPANY SALVATION

HEBREWS 6:1-10

Salvation is, or should be, the primary quest of every individual. Jesus taught us to make
seeking the kingdom of God priority number one (Matthew 6:33). No greater position
or status in life can be achieved than being saved from the bondage of sin.

Jesus Christ was manifest in the flesh for the express purpose of seeking and saving the
lost (Luke 19:10). Today the church, which is His body, has as its mission the saving of
lost humanity. Heaven’s best has been and is now being given for those who need sal-
vation.

How to be saved is outlined clearly in the Scripture, is easily understood, and is avail-
able to all. Seeking and finding salvation for our souls must be our all-consuming desire.
When we find it, we should cherish and guard it above all other possessions in life.

When we obtain salvation, by grace through faith (Ephesians 2:5, 8-9), we have received
what Paul called “this treasure in earthen vessels” (II Corinthians 4:7). When we receive
salvation, several things accompany the experience of the new birth (John 3: l-8).

Hebrews uses an illustration of God blessing the earth with rain to produce vegetation.
Not only were good things produced but thorns and briers were also produced. God pro-
nounced a curse upon those thorns and briers; not only were they nonproductive, they
were a detriment to fruit-bearing plants (Hebrews 6:7-9). Time and life will produce
people who will fall into one of these two categories. However, the writer was persuaded
that the Hebrew Christians would produce fruit rather than thorns and briers. Things that
accompany salvation, when allowed to control our lives, will by all means produce qual-
ities and character pleasing to God.

______________________________________________________________________

DEFINITION

Lesson 1 defined the doctrine of salvation, while this lesson reveals what accompanies sal-
vation. Therefore, it is important that we understand the meaning of each term used here.

• Accompany—comes from the Greek word echo (ekh’-o) which is rendered

as “nigh.” Other translations render the word accompany as “go with,” “have
to do with,” and “near to.”1 A. T. Robertson translated this phrase as “things
holding on to salvation.”2 Henry Alford translated accompany as “akin to.”3

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W. R. Nicoll defined the word as “associated with.” 4 Webster gives the follow-
ing definitions: “1. to go with or attend. 2. to be with, as connected; to attend.”5

In view of these definitions, it is easy to conclude that when we are saved there are some
powerful addendums accompanying salvation. The accompanying elements or compo-
nents will enable us to bring forth fruit rather than bear thorns and briers, which would
result in our being lost.

Salvation and the things accompanying salvation are two distinct concepts, but they are
inseparable in that the elements accompanying salvation can only be secured when we
receive salvation, not before. These things are a feature of, and an integral part of sal-
vation itself. None can be received apart from the new birth experience; they accom-
pany it.

______________________________________________________________________

SALVATION AND WORKS

Two contrasting teachings surround this topic; both are extremes and unbiblical. Some
teach that a profession of faith alone is necessary for salvation with no obedience, effort,
change of lifestyle, or guidelines for the believer. Others place their emphasis upon
works, believing that works can save a person. Both of these concepts contradict bibli-
cal truths and confuse the listener.

A profession of faith alone or works alone are insufficient. We must find the true bibli-
cal perspective if we want to please God. Keeping Scripture in context while viewing
the entire subject of salvation is important. Please consider the following:

1. Salvation comes by grace through faith (Ephesians 2:5, 8; Titus 2:11).

2. Salvation cannot be obtained by works apart from faith (Hebrews 11:6;

Romans 11:6).

3. Good morals, self-discipline, and even righteous acts do not produce salvation
(Acts 10:1-48; John 3:1-8; Acts 8:27-40).

4. Those receiving salvation in the New Testament engaged in repentance, bap-

tism, praying, etc. (Acts 1:12-14; 2:1-4; 38, 41-47; 10:1-48; 19:1-6; 22:16).

5. Abraham’s faith as shown by works brought him justification (Romans

4:1-21; James 2:21-24).

6. Faith coupled with obedience (repentance, baptism, praying, etc.) brings sal-

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vation (Acts 1:12-14; 2:1-4, 38, 41-47). These are not self-righteous acts of
human effort; they are acts of obedience to God’s Word. Human effort apart
from obedience to the Bible will never save us; however, obedient faith on our
part, as taught in the Scripture, will bring God to us in salvation.

7. A profession of faith alone cannot save a person (James 2:14, 17-18; 1:22).
Works cannot save a man. We must have an obedient faith, the kind of faith
that produces fruit, in order to be saved. (Study Romans 4:1-21; James 2:14-
26.)

Social deeds, humanitarian effort, and good works will not save. Acts of obedience (that
some call works), when the expression of faith, will bring God’s saving grace and power
to us.

Salvation from sin will produce a new creature in Christ (II Corinthians 5:17)—one who
walks in newness of life and obedience to God’s Word. Righteous acts, change of char-
acter, and holy living will manifest themselves in the lives of those who are saved.

When we live a holy and godly life in accordance with the Scripture, we must never
allow anyone to intimidate us with the erroneous idea that we are trying to be saved by
works. Our righteous acts are products of salvation. They did not produce our salva-
tion—salvation produced them. Obedience to the Scripture and vain human effort, or
self-righteousness, are poles apart.

Unchanged, compromising, so-called Christians are a hindrance to God’s kingdom.

Jesus said it best: “Let your light so shine before men, that they may see your good
works, and glorify your Father which is in heaven” (Matthew 5:16).

______________________________________________________________________

THINGS THAT ACCOMPANY SALVATION

Within this frame of reference many things accompany salvation, such as, but not lim-
ited to the following: A. When we are born again, the power of the Spirit will produce
the fruit of the Spirit (Galatians 5:22-23). B. We are now in a position to be used with
the gifts of the Spirit (I Corinthians 12:1-11). C. Salvation brings sanctification, justifi-
cation, and cleansing to us (I Corinthians 6:11). D. Power is given to us through the
Spirit (Acts 1:8).

Numerous benefits are afforded New Testament believers when they are born again.
Although the things mentioned here are only a few of God’s benefits, others abound in
the Word of God. Add them to this study as you discover them.

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In conjunction with other spiritual assets and resources, three outstanding things accom-
pany salvation. Our challenge is to appropriate these things in our lives as Christians.
They are as follows:

I. TRANSFORMATION

When we experience salvation as taught in the Scripture, an immediate transformation

accompanies the experience. God’s indwelling Spirit automatically creates a transfor-
mation, or transfiguration when one is born again.

Sinners do not evolve into Christians; they are transformed into Christians. An immedi-
ate, supernaturally wrought change transpires when Christ comes into our lives. How
could we expect less when the Scripture says we have “Christ in you, the hope of glory”
(Colossians 1:27)?

• Transformation—comes from the Greek word metamorphoo (met - a - mor -

fo’ - o), meaning to transform, change, or transfigure.

Note: Transfigured comes from this same word. Jesus was transfigured before
His disciples (Matthew 17:1-9), or as Luke states, “the fashion of his
countenance was altered” (Luke 9:29). Jesus, being God manifest in the
flesh, at this point allowed His indwelling power and glory to be
revealed. So it is in our lives: Christ in us radiates forth until our very
countenance is altered. Why and how? Because we have experienced
salvation; Christ now dwells in our hearts by faith (Ephesians 3:17).

• Transformation—in the English language means: 1. the act or operation of

changing the form or external appearance; the state of being transformed; a
change in form, appearance, nature, disposition, condition, character, etc. 2. in
biology, a change of form in insects; metamorphosis.

Note: Although metamorphosis is a biological term, it aptly describes the

transformation process. A tadpole changing to a frog, or a cocoon to a
butterfly is metamorphosis or transformation.

New Testament saints are taught in the Bible not to be conformed (fashioned, config-
ured, not adopt the customs of, imitate the way of or live in accordance with), to this
world (the times, this age, or period). We are commanded to be transformed (transfig-

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ured, change the form or outward appearance, personality, character, and nature)
(Romans 12:1-2).

Time will be needed for the unlearned or untaught in the Scripture to learn and comply.
However, the erroneous concept of saints evolving (see definition) is destructive to
babes in Christ. Growth and maturity occur in time, while transformation accompanies
salvation. Teachable spirits, obedient attitudes, and a willingness to learn and accept
Bible truths and ordinances are attributes of transformation.

Transformation calls for a change in dress, lifestyle, evil habits, speech, moral conduct,
character, appearance, attitude, spirit, etc. Restitutions in matters of theft, dishonesty,
improper behavior, etc., will occur when we are transformed. Saved people simply do
not go on living, acting, dressing, talking, going to places they once went, cheating, etc.,
as before. God’s grace, which brings salvation, teaches us to live soberly, righteously,
and godly in this present world (Titus 2:11-12). God also gave us the ministry to guide
us and teach us how to live in accordance with God’s Word (Ephesians 4:11-14).

We cannot question our salvation and its accompanying transformation when the Bible
expressly teaches us the following:

• We have passed from death to life (I John 3:14; John 5:24).

• We were once in darkness but are now in light (Ephesians 5:8; I Peter 2:9).

• We are no longer servants but are now sons (I John 3:1-3; Galatians 4:7).

• We were servants of sin but are now servants of righteousness (Romans

6:16-22).

• We have put off the old man and put on the new man (Colossians 3:9-10;
Ephesians 4:23-24).

• We are new creatures in Christ; old things have passed away and all things are
become new (II Corinthians 5:17).

• We have been born again of water and Spirit (John 3:1-8; I Peter 1:23).

• We are translated into the kingdom of His dear Son (Colossians 1:13).

• We are no longer what we once were (I Corinthians 6:9-11).

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• We are changed (transfigured) into the same image from glory to glory even as
by the Spirit of the Lord (II Corinthians 3:18).

Salvation has the miraculous accompaniment of transformation for everyone who

receives it!

II. REVELATION

Salvation not only brings with it transformation but is also accompanied by revelation,
i.e., the illumination of divine truth. When we receive Christ into our lives through the
Holy Ghost, He brings life and that “life is light” (I John 1:5). Following Christ gives us
“the light of life” (John 8:12). “The entrance of thy words giveth light” (Psalm 119:130).
In view of this, it is absolutely inconceivable that a new-born saint is devoid of revela-
tion. God’s Spirit and Word illuminate our heart, soul, and mind to God Himself as well
as to His Word, the Bible.

We procure knowledge and understanding through study and experience. Revelation,

brought by salvation, opens our mind and spirit to clearly see and understand the things
we study for ourselves and are taught by the ministry. Consider this:

• Revelation—comes from the Greek word apokalupto (a - pok - a - loop’ - to)

meaning to take off the cover, disclose, reveal. Apokalupsis (a - pok - a’ - loop
- sis) is an extension of apokalupto meaning disclosure, appearing, coming,
lighten, manifestation, be revealed.

W. E. Vine says that revelation is “the communication of the knowledge of God to the
soul.” 6

Webster gives this definition: “1. a revealing, or disclosing. 2. in Christian theology, (a)
God’s disclosure or manifestation to his creatures of himself and his will; (b) an instance
of this; (c) what is so disclosed or manifested; (d) something, as the Bible, containing
such disclosure or manifestation.” 7

Jesus Christ, upon entering our lives through the Holy Spirit, allows us to see things,
heretofore, undisclosed to us. In our lost condition we were in a state of darkness, unable
to see or understand the wonders of God. Now, through revelation, the veil has been
taken off; God’s Word has a new meaning to us. Consider what God’s Word teaches us
regarding our former state versus our present position as believers:

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A. BEFORE SALVATION

1. The God of this world had blinded our mind (II Corinthians 4:4).

2. Our understanding was darkened; our hearts were blinded (Ephesians

4:18).

3. We were in darkness (Ephesians 5:8; I Peter 2:9).

B. AFTER SALVATION

1. The Comforter, which is the Holy Ghost: (1) Guides us into all truth (John
16:13). (2) Teaches us (John 14:26). (3) Testifies of Jesus (John 15:26).
(4) Glorifies Jesus (John 16:14). (5) Calls God’s Word to our remembrance
(John 14:26).

2. We have the spirit of wisdom and revelation (Ephesians 1:17).

3. God reveals things to us by His Spirit (I Corinthians 2:9-16).

4. The eyes of our understanding are enlightened (Ephesians 1:18-19).

5. Christ’s deity was given to Peter by revelation (Matthew 16:16-17).

6. God has shone in our hearts to give the light of the knowledge of the glory
of God in the face on Jesus Christ (II Corinthians 4:6-7).

Study, being teachable, and having an obedient spirit to God’s Word, are essential sup-
plements to revelation. Revelation, in this context, does not mean that God shows us
everything, exempting us from study, prayer, and basic Christian practices. Rather,
God’s Word is now made plain, acceptable, and applicable to us because we have its
author, the Holy Ghost, in our heart (II Peter 1:21; I John 2:27).

III. SEPARATION

Professing Christians who undergo no change in lifestyle, conduct, or spirit have done
great harm to the cause of Christ. Damaging the kingdom of God even more extensively
are those who once walked in holiness and separation but have now turned again to the
beggarly elements of the world (Galatians 4:9; Colossians 2:8). Those entangled again

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in the sins and pollution of the world are worse off than they were before they ever found
God; it would have been better for them to have never known the way of truth
(II Peter 2:20-22).

Salvation is always accompanied by separation. Separation comes through two avenues:

(1) we separate ourselves from the world and our former lifestyle and associates, (2) our
former associates and the world separate us from them because we no longer fit—we
are born again (Luke 6:22).

Spirit-filled people are pilgrims and strangers in this world. Our citizenship is in heaven.
Sin, worldliness, and Satan become our enemies; therefore, we distance ourselves from
the elements that would entangle us again in a yoke of bondage.

Simultaneously and synonymously God’s Word and the Holy Ghost teach us to separate
ourselves from our former mode of living. Study Ephesians 2:1-22 very closely in rela-
tion to this statement.

If we were lost and hell-bound because of our lifestyle and conduct, does not logic dic-
tate that we separate ourselves from such? Absolutely! Moreover, God’s Word explicitly
commands us to separate from our former lifestyles of sinfulness and the world.

• Separate—comes from the Greek word aphorizo (af - or - id’ - zo) meaning
to set off by boundary, limit, exclude, appoint, sever.

Paul used this word in an emphatic manner (II Corinthians 6:14-7:1).

1. Believers are not to be unequally yoked with unbelievers.

2. Righteousness and unrighteousness have no fellowship.

3. Light and darkness have no communion.

4. Christ and Belial have no concord.

5. Believers and infidels have no part together.

6. God’s temple (our body) and idols have no agreement.

Note: Look up the definitions (remember the context) of the words in italics.

II Corinthians 7:1 requires us to cleanse ourselves from (1) all filthiness of the flesh and
(2) all filthiness of the spirit. Internal and external holiness are in view here. Christ
within produces holiness without.

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• The Logic of Separation

Think about the reasonableness of separation from a scriptural and logical perspective.

1. Associates influence us. All our friends and family members may not be
saved; therefore, we must restrict our fellowship with those who would influ-
ence us to do wrong.

2. Environment influences us. We must shun worldly entertainment and replace

our former haunts with wholesome activities.

3. Reading influences us. Purveyors of filth through printed matter run rampant
under the guise of freedom of speech. Read God’s Word and other worthwhile
reading materials that are carefully selected.

4. What we see influences us. God gives us victory over what is beyond our con-
trol in public What we watch willfully is another matter. Television and non-
Christian video films are a detriment to Christians and should not be a part of
our lives.

5. What we think about influences us. Satan has access to our minds, but he does
not have power to control them. We must call down imaginations and
thoughts, cleanse our minds daily, and constantly guard our minds against evil
thinking.

6. What we hear influences us. Again, what we are subject to in public God will
give us victory over. What we willfully receive through the sense of hearing
affects our spirituality. Much of the music of our day is pornography set to
music. Other forms of music incite lust, sex, violence, drugs, etc. Such things
are to be shunned by godly Christians.

Upon receiving Christ into our lives we should study what the Bible teaches concerning
separation in relation to our outward appearance. God’s Word teaches us that women
should not cut their hair and that men should keep theirs cut. We are not to dress immod-
estly or wear costly apparel. What we see, hear, think, read, where we go, and with
whom we associate are to be altered in the Christians life (I Corinthians 11:1-16;
I Timothy 2:8-15; Deuteronomy 22:5; I Peter 3:1-6; Titus 2:11-12; I Timothy 4:12-16).
Contrary to the thinking of some, separation is a Bible doctrine, not Pharisaism, legal-
ism, or asceticism.

Your pastor will be a key person in your life to guide and instruct you in the ways of
godly living. Mature saints should set a good example before new converts as to how to

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live. Be pliable, teachable, and receptive to the instruction given you and the examples
set before you. Remember, Bible salvation is always accompanied by separation.

______________________________________________________________________

REFLECTIONS

Glorious things are brought to us through salvation. We have examined only a few of
them here; however, they are vital and essential to our welfare and God’s kingdom.
Having salvation without its accompanying blessings and responsibilities is utterly
impossible. Accepting Christ has always had its repercussions in every generation; nev-
ertheless, its glory far outweighs its demands.

Having Christ in you is life’s greatest asset. Living with Him in eternity will be the
reward of living for Him on earth.

______________________________________________________________________

ENDNOTES

1
Curtis Vaughan, Twenty-Six Translations of the Bible (Chattanooga, TN: AMG Publisher, 1985)
3:1058.

2
Archibald Thomas Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman
Press, l932) 5:376.

3
Henry Alford, Greek Testament (Grand Rapids, MI: Guardian Press, l976) 4:117.

4
W. Robertson Nicoll, The Expositor’s Greek Testament (Grand Rapids, MI: Wm. B. Eerdmans
Publishing Company, 1974) 4:300.

5
Noah Webster, Webster’s New Universal Unabridged Dictionary (New York; Dorset and Baber,
l983), 293.

W. E. Vine, An Expository Dictionary of the New Testament Words (Westwood, NJ: Fleming H.
6

Renell Company, 1966), 3:293.

7
Webster, 12.

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WORKSHEET
LESSON 2

THINGS THAT ACCOMPANY SALVATION

1. Define the word accompany. __________________________________________

2. Can salvation be obtained by works?________________Scripture: ____________
3. On a separate sheet of paper, explain what kind of faith is necessary to receive sal-
vation.
4. Define transformation. _______________________________________________
5. What does the word evolution mean? ____________________________________
6. Define metamorphosis. _______________________________________________
7. Define transfiguration. _______________________________________________
8. What does the word conform mean?_____________________________________
9. Give three Bible illustrations from the lesson of what we once were versus what we
are now. (A)____________(B) _________________(C) ____________________.
Support each answer with a verse of Scripture.
10. Define revelation. ___________________________________________________
11. Before salvation we were: (A) ________________Scripture: _________________
(B) ______________________________________Scripture: _________________
(C) ______________________________________Scripture: _________________
12. After salvation we have: (A)__________________Scripture: _________________
(B) ______________________________________Scripture: _________________
(C) ______________________________________Scripture: _________________
13. Define separation. ___________________________________________________
14. Separation comes through two avenues; what are they? (A) __________________
(B) _______________________________________________________________
15. List the six things in II Corinthians 6:14-7:1.
(A) _______________________________________________________________
(B) _______________________________________________________________
(C) _______________________________________________________________
(D) _______________________________________________________________
(E) _______________________________________________________________
(F) _______________________________________________________________

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16. Name six things that influence us. (A) ______________(B) __________________
(C) ____________(D) ______________(E) _____________(F)_______________
17. Briefly define the dangers of television and video films (use a separate sheet of
paper).
18. How is music affecting our society and church? ___________________________
19. List four things (of your own) that we would count as off-limits for Christians.
(A) _____________(B) ______________(C)_____________(D) ______________
20. Name some areas in which we should alter our lifestyle in order to be a Christian
example to others.
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________

______________________________________________________________________

NOTES

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LESSON 3 NOTES:

WHY SICKNESS COMES AND HOW TO BE

HEALED
MATTHEW 8:16-17; JAMES 5:13-18
Before the fall of Adam and Eve it appears that they were immune to, or not suscepti-
ble to, sickness or disease. After their fall humans lost their immunity to sickness and
disease. Since that time human suffering has known no limits.

Man’s original sin has become the root of all sickness, yet other factors are involved.
God’s Word opens up to us many avenues of insight into this age-old problem that will
be with us until we have a body fashioned like His glorious body (Philippians 3:21).

Because of our desire to live as long as possible while enjoying optimum health, billions
of dollars are spent on this effort. Our society is so caught up in the dream of life and
health that men and women spend an entire lifetime on this dream. As well as this may
be, we are still confronted with hopeless, incurable diseases on every side.

Jesus Christ is a healer! Without question we know He has and can heal all manner of
sickness and disease. Yet the fact remains that many are not healed; human suffering
goes on, and eventually we all die. God has the power to remove all sickness and elim-
inate death: why then does He allow people, and especially His children, to suffer?

Every question cannot be answered, but hopefully this study will bring clarity to some.
While searching for answers regarding sickness or healing, let us not forget that our
main objective is to be saved. Salvation is not predicated upon, neither does it always
bring, a strong, healthy body.

We must consider contextual clarity and balance relative to physical healing. Some take
the miracles of the Bible, especially the Gospels, and build their hope and ministry on
only the part that brings physical well-being. While this is important, these truths and
miracles are designed to bring people to salvation from sin. We will be judged in the
end, not by how well or strong we were, or whether we were healed or not, but by how
we lived our lives.

______________________________________________________________________

WHY SICKNESS COMES

Man’s original sin produced our present environment in which sickness, disease, and
death hold sway. However, there are some specific causes of sickness, disease, and

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infirmity that we need to consider. Every type or kind of sickness cannot be explained
as to why it comes or whether we will be healed or not. Those given are general points
of reference from the Scripture to enable us to understand better some root causes.

If you are in the throes of some tragic physical malady, perhaps you can find help and
direction from this lesson; and when healing comes, give God the glory. If healing does
not come, never doubt Him or His ability to heal; learn to trust Him and lean upon Him
in spite of pain and suffering. Above all, be sure your soul is right with God. That posi-
tion assures you of a new body free from sickness and death.

Consider these causes of sickness and how to be healed.

I. TO TEST OUR FAITH AND LOYALTY TO GOD

Job serves as an example of what can happen in the life of a person living for God.
(Study chapters 1-2 of Job.) God held Job up to Satan as one who feared Him. As a final
result of Satan’s accusations, God removed the hedge from around Job and allowed
Satan to take his possessions and finally his health.

Some calculate that Job had to endure this terrible tragedy and malady for a year or
longer. Eventually the trial came to a close, Satan was shown Job’s dedication, and Job
was healed.

Trials come in many forms and these trials can come through the avenue of sickness. If
your sickness is a trial such as Job’s, healing will come at the end of the trial. Our task
is to be faithful during such times and not charge God foolishly (Job 1:22; 2:10).

II. BECAUSE OF SIN AND DISOBEDIENCE

Man’s original sin caused all of us to be subject to sickness. On the other hand, our indi-
vidual sin and disobedience can subject us to a personal encounter with sickness, dis-
ease, and even death.

A. MIRIAM—was smitten with leprosy because of her conduct (Numbers 12:

1-16).

B. ISRAELITES—were bitten of serpents because of their wrongdoing

(Numbers 21:4-9).

C. CORINTHIANS—many were weak and sickly because of their wrongful

handling of the communion service (I Corinthians 11:26-34).

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People in our world, especially those who do not know God, suffer untold personal suf-
fering because of their individual sin and rebellion. Consider the results of drinking,
smoking, immorality (disease of AIDS), etc.

If the sickness of believers is due to personal sin and disobedience, the route to healing
is repentance and restoration. God is trying to awake these individuals, get them to turn
from sin, and save them from the second death.

III. TO KEEP US HUMBLE

Although it may sound cruel, this may be the only way to keep pride from destroying
us. Some people’s attention cannot be arrested outside of physical pain and suffering.
Far better is it for God to use physical suffering to keep us humble than for us to be lost.

A. DAVID—His testimony was, “Before I was afflicted I went astray: but now
have I kept thy word” (Psalm 119:67; see Psalm 118:18).

B. PAUL—Was given a thorn in the flesh to keep him from being exalted (II Cor-
inthians 12:7-10). What this was, we are not sure, but he referred to it as an
infirmity (Galatians 4:13-15). Infirmity comes from a Greek word often trans-
lated as sickness, along with other meanings.

Study I Timothy 5:23; Luke 13:11-16; Matthew 8:16-17; Luke 5:15 in relation
to infirmity.

Job gives tremendous insight on this topic; however, we will need to analyze
it carefully to understand what Job said (Job 33:16-30).

If infirmity comes to keep you humble, you may never be healed or delivered from it.
Nevertheless, God’s grace is sufficient to keep you and help you bear it. Personal reflec-
tion and discernment are needful at this juncture. Paul realized the basis of his infirmity
and accepted God’s grace to sustain him.

IV. TO REVEAL THE POWER AND GLORY OF GOD

No one wants to get sick, but before the glory and power of God can be manifest in heal-
ing someone must be sick. Could it be that we encounter sickness and disease in order
for God to receive glory by healing us? Apparently so, according to the following ref-
erences:

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A. MAN BORN BLIND—Jesus made it clear that this man’s blindness was no’t
a result of his or his parent’s sin. Rather it happened so that the works of God
could be made manifest (John 9:3).

B. LAZARUS—Apparently Lazarus’s sickness and even death happened to

bring glory to God and manifest His resurrecting power (John 11:1-4; see John
2:11).

Whenever we are healed of sickness and disease, God deserves all the glory. We must
recognize God as our healer, not the minister or the ones who pray for us.

V. BECAUSE OF DEMON POSSESSION AND SIN

Note that only the unsaved are referred to in this topic. God’s people, even the weakest
saint, is not demon possessed. Sinners and backsliders can be demon possessed but not
saints of God! “Because greater is he that is in you, than he that is in the world” (I John
4:4). If you are a child of God, stop listening to the devil or someone who tells you that
you are demon possessed.

Note also that saints or sinners (who are not demon possessed) can and often have some
of the same problems discussed here. Demon possession must be discerned, not decided
by physical handicaps!

Old age, birth defects, accidents, and other things can create or cause physical handi-
caps and impairment. Common sense, good judgment, and fairness must accompany our
encounters with physical problems, along with compassion, love, and prayer for the
afflicted.

Each example given here is a direct result of personal sin and demon possession; in con-
text, each person involved was in such state before coming to Christ.

A. BOY WHO WAS A LUNATIC—Matthew 17:14-21; 4:24.

B. MAN WHO WAS DUMB—Matthew 9:32-35.

C. BOY WHO WAS DEAF AND DUMB—Mark 9:14-29. (Same boy as in

Matthew 17, yet notice that a deaf and dumb spirit possessed him).

D. MAN BLIND AND DEAF—Matthew 12:22.

E. DEMONIAC OF GADARA—Mark 5:1-19. (This man was so possessed of

demons until he was mentally deranged.)

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F. GIRL VEXED OF THE DEVIL—Matthew 15:21-31.

G. MAN WITH INFIRMITY—John 5:1-14. (When Jesus healed this man He

told him, “Sin no more, lest a worse thing come unto thee” [John 5:14]. A pow-
erful principle is presented here: sin apparently caused his problem, and it
would be worse if he quit following Christ and returned to sin).

Upon encountering any person with one or all of these problems, we should be cautious
in pronouncing its cause as demon possession. If physical problems are a direct result
of demon possession, when the demons are cast out then healing and restoration will
occur. In each instance where Jesus cast out demons causing physical problems, the peo-
ple were healed.

If physical impairment in a sinner’s body is not a result of demon possession, the per-
son may be born again of the water and Spirit and still be physically impaired.
Remember, the essential thing is to be born again and live in accordance to God’s Word.
All who do so will go to heaven whether they are sick or well while on earth.

VI. BECAUSE OF THE AGING PROCESS

Due to our limited life span, having bodies designed to deteriorate, we encounter sick-
ness and disease. Elderly people with health problems should not be condemned
because of their weak and sick bodies, nor be made to feel that they have lost their faith
or favor with God.

A. Study Ecclesiastes 12:1-7 for an analogy of what happens in old age. If you
are not old yet, observation will indicate that these things happen exactly as
described.

B. Paul taught us that the outward man perishes (II Corinthians 4:16), and this
earthly tabernacle will be dissolved (II Corinthians 5:1-9). The dissolving of
our bodily tabernacle involves sickness and disease to accomplish it.

C. Asa was stricken with a disease in his feet when he was old (I Kings 15:23).

One visit to aged parents, friends, or a nursing home, will drive home this point.
Ministers and saints alike are not immune to the aging process. Neither is their illness
an indication that God has forsaken them or that they have lost faith for healing.

Yes, God heals elderly people, but they are still old. Healing is not a fountain of youth—
it is relative to our age. Sickness comes through many avenues, and the aging process is
one of them.

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Note: Along with the six things already mentioned in determining the cause of sick-
ness, we should also consider childhood illnesses such as measles, mumps,
chicken pox, etc. Some people have seasonal afflictions such as sinus, flu,
asthma, etc. Others are involved in accidents creating paralysis, mental
derangement, blindness, etc. Birth defects can cause serious physical prob-
lems.

Whatever the cause (how can we even identify them all?), God is able to
deliver and heal any type, form, or kind of sickness or disease.

______________________________________________________________________

OBSERVATIONS CONCERNING SICKNESS AND HEALING

We should consider several facts and scriptural concepts before we become rash or
charge God foolishly in our desire for victory and healing.

God healed me personally of an incurable disease when I received the Holy Ghost some
thirty-five years ago, and I have been healed many times since. I am an advocate of heal-
ing and miracles; nevertheless, we must consider all things in the context of God’s
Word. Add your observations to these as you study.

1. Because a person is healed does not mean he is saved. Sinners can be healed
and continue in their sinful ways. Remember: God honors faith for healing on
anyone’s part.

Salvation and deliverance from sin does not guarantee physical healing and
health. Many people come to God with a disease or sickness, are born again,
and then have the sickness until they die (John 5:2-14; Matthew 9:1-8; Acts
28:8-9).

2. Saints have a promise in James 5:14 that when they call for the elders and are
anointed with oil and if they have sinned, then they are forgiven when healing
comes. This verse of Scripture does not mean that a saint’s sickness is caused
from sin, nor does it mean that when someone is sick that he has sinned. Please
notice the if in context.

3. Signs, wonders, and miracles wrought under a person’s ministry do not indi-
cate that they have the truth or will be saved because of their great works
(Deuteronomy 13:1-5; Matthew 7:21-23).

Truth and preaching the gospel take precedence over manifested signs and

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tokens of God’s power. Never be swept away by signs unless they are accom-
panied by the truth of the new birth and holiness.

4. Healing is a result of faith in God on our part, the part of those praying for us,
or both coupled together. Methods of praying for the sick may vary but should
be biblical. Several different methods were employed in the Scripture, namely:

A. Jesus touched some (Mark 1:41; 8:22).

B. Jesus took some by the hand (Mark 1:31; Luke 14:4).
C. Jesus laid his hands on some (Mark 8:25; Luke 4:40; 13:13).
D. Jesus used spit on some (Mark 7:33; 8:23).
E. Some touched Jesus (Mark 3:10, 5:28; 6:56; Luke 6:19).
F. The shadow of the apostle Peter enabled some to be healed (Acts 5:
14-16).
G. Handkerchiefs and aprons were brought from Paul (Acts 19:11-12).
H. Disciples and elders (of today) anoint with oil (Mark 6:13; James 5:14).
I. Believers (saints or ministers) can lay hands on the sick (Mark 16:18).

Note: Only the elders of the church should anoint with oil. Laymen
should only lay hands (without anointing with oil) upon the sick
and they shall recover.

God instructs us in the New Testament to anoint with oil or simply lay hands
on the sick. Other methods may be used as the Spirit directs, but these direc-
tives in God’s Word should be used.

5. Healing is not in opposition to, or in competition with, the medical profession.

Medical experts have helped many (and I have no condemnation for doctors);
however, they are not an extension of Christ’s healing ministry. Two different
things are present here: (1) medical science and (2) God’s healing power. They
are distinct entities; therefore, we should not confuse them.

When going into any medical facility to pray for someone, always show the
medical profession due courtesy and consideration. Good manners, spiritual
decorum, and being neatly dressed are important.

You do not have to belittle the medical profession for God to heal someone.
Give them credit and honor for what they do, but give God the glory as the
healer.

6. Healing is a promise and privilege provided God’s people; however, we should

not demand that God heal us simply because we are saved. Survey the cause

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(as presented in the first part of our study), make a spiritual self-examination,
ask God to heal you as you obey James 5:14. When God heals, give Him glory.
When He does not heal, trust Him and serve Him anyway.

7. Healing is not a substitute for our disregard of physical, mental, and emotional
health. Proper rest and diet are important; healing will not override foolishness
and abuse of our bodies. We must learn our limitations (ruling out laziness)
and order our schedule accordingly (Exodus 18:18; Mark 6:30-32).

8. Healing is not a plan of God to escape the results of the aging process, and nei-
ther is it designed to circumvent death. All the people Jesus healed are now
dead. Even being raised from the dead does not circumvent dying again unless
we are caught up in the resurrection.

9. Healing is a result of obedience to God’s Word (James 5:14), along with exer-
cising faith in God. Doubt and unbelief can stop the healing power of God
(Mark 6:5-6; Matthew 17:14-21). Fasting coupled with prayer is often needed
in order for us or those we are praying for to be healed.

10. Some experience healing, while others are not healed or perhaps are partially
healed. With all that God’s Word shows us, we still see through a glass darkly
(I Corinthians 13:12). Both sick and well, rich and poor, victims and victors
will exist in the world together. If you are a victim of your faith or a victor
because of it—rejoice, both will be saved (Hebrews 11:32-40). Paul saw many
healed yet left Trophimus sick (II Timothy 4:20). James was beheaded while
Peter was delivered (Acts 12:1-19). Elisha performed many miracles yet died
because of sickness (II Kings 13:14).

My admonition to you, especially if you are sick, is be encouraged, God loves

you. If He heals you, praise Him; if He doesn’t, serve and trust Him—some-
day He will give you a new body. Until then, keep your faith strong in God.

11. There is no such thing as “divine health,” i.e. a doctrine that says (1) if you live
right you will never be sick; (2) all sickness is a result of individual sin; (3)
when you come to die, you will never be sick but will just fall asleep in Jesus.

God can keep us from sickness and harm; He can and will heal us. Yet God
does not heal everyone, even among the saints. All sickness is not a result of
personal sin, and we can be sick and suffer before we die even though we are
saved. (Remember Elisha, II Kings 13:14.)

12. Trusting God for healing while rejecting medical assistance is not essential to
salvation. Some teach that if a saint goes to any kind of a doctor he will be lost

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on that basis alone. Some who so teach wear glasses, visit chiropractors, or
involve themselves in all types of vitamin therapy or like concepts. Often these
types of people find their way to the doctors when sickness comes hard upon
them. Trusting God is easy when you are well; it is also easy to impose on oth-
ers.

Let us be fair to the Scripture and our fellow man regarding trust in God for healing.
A person must be born again of water and Spirit and then live a holy and godly life
if he is to be saved. No passage of Scripture teaches, neither does the spirit of the
Word imply, that a person will be lost for going to a doctor.

However, due to financial affluence and health insurance, we sometimes go to the

medical profession too quickly. We should go to God first in prayer and obey James
5:14. Remember, Asa was condemned for seeking the physician rather than God (II
Chronicles 16:12). Oh, what God could do for us if we would only ask Him and trust
Him!

______________________________________________________________________

GOD’S PROMISE REGARDING HEALING

God’s Word emphatically promises and exemplifies healing of the human body.
Although the death of Jesus Christ was necessary to completely effect our healing; it is
a fact that by His stripes we are healed (I Peter 2:24; Isaiah 53:5). Christ’s suffering and
beating in Pilate’s judgement hall was the event that assured healing for our bodies; for
this we should be grateful.

Humans need physical, spiritual, and emotional healing in their lives. Jesus Christ has
provided all of these and promises them to us in His Word.

There is a constant abiding promise of healing: (1) when we lay hands on the sick in
Jesus’ name (Mark 16:18); (2) when we call for the elders of the church and they anoint
us with oil in the name of the Lord (James 5:14). Healing has been provided by Christ’s
stripes and is contingent upon our faith and obedience to these two practices. In addi-
tion to this there are “gifts of healing” and the “working of miracles” that can bring heal-
ing and deliverance when one or both of these spiritual gifts is in operation
(I Corinthians 12:1-11). There are miracles that do not involve the healing of a body.
There are physical healings that are also called miracles (Acts 4:16, 22). Healing can
come through the operation of the gifts of the Spirit, or it can come through the abiding
promise of God’s Word.

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When healing does not come, consider the causes of sickness. Then examine your con-
fidence level, because doubt can stop the healing power of God (Mark 6:5-6; Matthew
17:14-21). Not asking or asking amiss (James 4:2-3) can hinder our healing. After a
thorough, scriptural checkup of all elements involved, we will either obtain healing or
sustaining grace when we are not healed.

Again when healing comes, glorify God; when it does not, trust Him and remain true to
Jesus Christ. Remember, God bears witness with signs, wonders, miracles, and gifts of
the Holy Ghost according to His own will (Hebrews 2:4). God’s will should be para-
mount in our lives; what He wills let us willingly and joyfully accept.

______________________________________________________________________

REFLECTIONS

God is a healer. We owe Him praise for whatever measure of health we enjoy. He is
deserving of our confidence and faith, not only to heal us but to do what is best and right,
although it may involve physical suffering.

I challenge you by this lesson to: (1) have greater faith in God in order that you may see
more healings; (2) adhere strictly to your responsibility of obeying James 5:14; (3) be
used of God as a lay member when you practice Mark 16:18; (4) never to lose your
scriptural balance—always keep salvation and healing in perspective; (5) keep the faith
in spite of what may happen to your physical body.

Much remains to be said on the subject; therefore, I appeal to you to build upon this
study until you know the Healer of all diseases as you can and should know Him.

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WORKSHEET
LESSON 3

WHY SICKNESS COMES AND HOW TO BE HEALED

1. Was Adam and Eve subject to sickness and death before the fall? _____________
2. What caused the human race to become subject to sickness and death? _________
3. Can our faith and loyalty to God be tested through sickness or disease? ________
Give an example: ____________________________________________________
4. Personal sin and disobedience can bring physical suffering. Give two examples of
this: (A) __________________________(B)______________________________
5. Paul was given a ________________a _______________of Satan to ___________
him lest he be _________________________above measure.
6. The man in John 9 was born blind for what reason? ________________________
7. Are saints ever demon possessed? _____________Why? ____________________
Scripture reference: _________________________________________________
8. Is everyone who is blind, deaf, dumb, etc. demon possessed? ________________
Support your answer._________________________________________________
9. Can demon possession cause physical malady and impairment? ______________
Scripture reference. __________________________________________________
10. Are older people who are sick weak in faith? _____________________________
Support your answer._________________________________________________
11. Name some other causes of sickness other than the six outlined. (A) ___________
(B) _____________________________(C)_______________________________
12. When people are born again are they always healed? _______________________
13. What are God’s promises to saints in James 5:14? (A) ______________________
(B) _______________________________________________________________
14. Do persons performing miracles always have the truth? _____________________
Support with Scripture. _______________________________________________
15. What are New Testament elders to do when they pray for the sick? ____________
Scripture: _________________________ Those who are not elders are to ______
_________________________________. Scripture: _______________________
16. Are doctors and medical science an extension of Christ’s healing ministry? _____
Why? _____________________________________________________________

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17. Healing always comes for the sick. T _____F_____; Is a substitute for physically
abusing your body. T _____F _____; Makes us young and keeps us from dying.
T_____F _____.
18. ______________________________can hinder us from being healed.
19. Does the Bible teach “divine health”? __________________Support your answer.
__________________________________________________________________
20. Is trusting God for our healing while rejecting medical assistance essential in order
to go to heaven?_____________________________________________________
Support your answer._________________________________________________

______________________________________________________________________

NOTES

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LESSON 4 NOTES:

PRIESTHOODS OF THE BIBLE

I PETER 2:1-10

Beginning in Genesis and continuing through Revelation the reader discovers several
priestly orders. Both the Old and New Testament present priesthoods of tremendous
importance to each era. To ignore the full biblical perspective of these priesthoods is to
miss one of the outstanding doctrines of the Scripture. Focusing on one priestly order
while neglecting the others would be an injustice.

Defining each biblical priesthood, its span of existence, and its function is important.
When we do so, marvelous truths of types with their respective antitypes open to us.

We should study the priest as to his right and authority to serve as priest and the sacri-
fice as to its purity and acceptability to God. New Testament Christians must possess
this biblical perspective if they are to please God.

Many religions have an established priestly order to serve in their particular rituals.
Most of these are quite complicated regarding qualifications, restrictions, and roles of
service. Most have an ascending order or a hierarchy of graded ranks. In the Roman
Catholic Church this hierarchy extends to its highest prelate, the pope. Many secret soci-
eties have an ascending grade and rank of officers even to the extent of a sacerdotal
order. Rituals are often performed with connotations and mixtures of heathen customs.
Upon studying such priestly orders it will quickly be discovered that they are without
scriptural foundation. Most evolved into their present state by combining heathen cus-
tom, religious rites, and political power.

Intrusion into a priestly order outside biblical guidelines always brought God’s curse
upon the intruder. Substituting manmade rituals or heathen custom for God’s planned
order always brings His judgment. From the first sacrificial offering brought to God by
Cain and Abel, some people have tried to substitute God’s order of sacrifice with their
own. Regardless of how religion or society has tried to pollute or corrupt the office and
role of the priest, God has had and still has a true priesthood.

Exposing corrupt and unbiblical sacerdotal orders would be time consuming and thwart
our purpose. By exalting true biblical priesthoods we automatically expose the false and
establish the true.

Each of the four priesthoods in the Bible provides within itself enough material for a
book; therefore, these notes will be in concentrated form regarding each priesthood.

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Hopefully these will serve as a springboard and motivational tool eliciting more study
relative to each of them.

______________________________________________________________________

I. PRIESTHOOD OF MELCHIZEDEK

Melchizedek comes to us as a powerful priest in the economy of God in both the Old
and New Testaments. Though he was a real figure in time and history, prophecy (Psalm
110:4) and mystery surround this priest of God. The Scripture gives us enough infor-
mation concerning Melchizedek (Melchisedec is the Greek spelling of this Hebrew
word) for us to understand his priestly work and order.

While it is not essential to salvation to know or understand who Melchizedek was, it is

essential that we know the One whose priesthood was established upon the order of
Melchizedek’s priesthood—Jesus Christ.

A. FACTS RELATIVE TO MELCHIZEDEK

Numerous scriptural facts enable us to understand who Melchizedek was.

References are found in Genesis 14:18-20; Psalm 110:4; Hebrews 5:6,10;
6:20; 7:1-28.

1. Melchizedek was the king of Salem. Salem is Jebus or Jerusalem (Psalm

76:2; Judges 19:10; I Chronicles 11:4).

2. His name is interpreted King of Righteousness and King of Salem, which

is King of Peace.

3. He met Abraham when he returned from the slaughter of the kings and
pronounced a blessing upon him. The less is blessed of the better
(Hebrews 7:7).

4. He brought forth bread and wine to Abraham. This serves as the first type
of the New Testament communion service.

5. He was a priest of the most high God.

6. David mentioned him in Psalms, prophetically linking his priestly order

with Christ’s. Hebrews 5:5-6 refers to this prophecy, along with another

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Messianic prophecy in the Psalms.

7. Abraham gave him tithes of all. Tithing originates here not under Mosaic
law as some say.

8. He was without father, mother, descent, beginning of days, or end of life.

This statement means that there is no recorded genealogical record of any
family members of Melchizedek.

9. He was made like the Son of God. He was not the Son of God, only like
him.

10. He was a man. Apparently Melchizedek was a Canaanite with a revelation

of who God was and who filled the priestly role of offering sacrifices to
God. He could not have been a Jew since Abraham was the father of the
Jews.

11. His descent was not from the tribe of Levi (Hebrew 7:6), for Levi came
from Abraham. However, Melchizedek received tithes from the man
(Abraham), whose descendants (Levites) would receive tithes from Israel.
The Levites received tithes but paid tithes in Abraham long before their
priestly order was established.

12. Another priest, Jesus Christ, was after the order of Melchizedek rather than
after the order of Aaron or the Levitical priesthood (Hebrews 7:11-15).

We will uncover other pertinent facts as we research this first recorded bibli-
cal priesthood. Always stay with truths relative to Melchizedek that are con-
sistent and harmonious with the entirety of the Bible.

B. FALSE CONCEPTS RELATIVE TO MELCHIZEDEK

Several concepts, and roles have been attached to Melchizedek that are not
contextually consistent with the whole of Scripture. Among these teachings
and ideas are:

1. Melchizedek was a theophany (manifestation of God). While God did

manifest Himself in several roles, not once was one of them called by a
proper name. Melchizedek is a proper name; therefore, it would be wrong
to call him a theophany of God.

2. Melchizedek was an angel. Although angels have appeared in the form of

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a man, they are never referred to as kings or priests, nor do they receive
tithes. Angels are messengers or ministering spirits of God; therefore,
Melchizedek was not an angel.

3. Melchizedek was Jesus Christ. Jesus Christ did not exist as a man before
Bethlehem. If Melchizedek was Jesus Christ, then Christ’s true and proper
name would have been “Melchizedek Jesus Christ.” This idea is totally
inconsistent with Scripture.

4. Melchizedek was God and not a man. Such an idea is in direct conflict
with God’s Word. Melchizedek was a man; he was not God, a theophany
of God, or Christ preexistent. Christ did preexist Abraham as God, but not
in the person of Melchizedek (John 8:56-58).

5. Melchizedek is an eternal being. Some interpret Hebrews 7:3 to mean that

Melchizedek is an eternal being. This statement referred solely to the
genealogical record of Melchizedek. If Melchizedek is in fact an eternal
being and still living, then we have at present two priesthoods—that of
Christ and that of Melchizedek. Such teaching would be inconsistent with
God’s Word.

Some have espoused ideas and teachings relative to Melchizedek that are
inconsistent with Scripture and do harm to his identity and work. Let us sim-
ply accept the facts relative to this divinely appointed and sanctioned priest-
hood that establishes an order upon which Christ’s priesthood rests. Doing so
will bring honor to Christ without doing harm to God’s Word.

Since Christ’s priesthood is established after the order of Melchizedek, this

connection will provide an inexhaustible source of study for the serious stu-
dent of the Word.

______________________________________________________________________

II. PRIESTHOOD OF LEVI

God chose the tribe of Levi from among the other tribes of Israel to serve as priests
under the Old Testament law. Levi, the son of Jacob, had long been dead when God
chose his descendants to fill a special place under the law. Due to a specific order from
God, the Levites were to serve as priests, offering animal sacrifices and carrying out
priestly duties under the old covenant.

Moses was a descendant of Levi and was chosen of God to be the leader of Israel, while

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Aaron his older brother was to serve as the high priest of Israel. Other descendants of
Levi were to serve in priestly functions, but only a direct descendant of Aaron could
serve as a high priest.

The Levitical priesthood was in effect from the days of Moses until the days of Christ.
(Those who rejected Christ as the Messiah continued with animal sacrifices under the
Levitical priesthood even after the time of Christ.) Due to the length and scope of the
Levitical priesthood, we will not delve into every aspect of it; rather, I will give refer-
ences for you to study as far as your individual interest may carry you. Numerous typi-
cal truths will unfold as you study their garments, physical requirements, arrangements
around the tabernacle, sacrifices they offered, and their consecration.

Contrasting the Levitical priesthood with that of Christ’s is an extremely enjoyable

study. Comparing the high priest’s position, as well as that of other priests, to Christ’s
work as our high priest is interesting. Some areas of study are as follows:

A. The high priest’s garments and what they typify (Exodus 28:1-43; 39:1-31;
Leviticus 8:1-13). Research the arrangement, placement, what and how each
was made, and what each typified.

1. Coat
2. Breeches
3. Girdle
4. Bonnet
5. Robe of the ephod
a. Pomegranets on the robe
b. Bells on the robe
6. Ephod
a. Onyx stones that held ephod at the shoulders
b. Names and their arrangement on the two stones
7. Breastplate
a. How it was attached to the priest’s garments
b. The stones and whose name was on each
8. Urim and Thummim
9. Girdle of the ephod
10. Mitre

B. The consecration of the priests (Exodus 29:1-37; Leviticus 8:1-36).

C. The physical requirements along with other restrictions applicable to the

priesthood (Leviticus 21:1-24). Note these restrictions and their spiritual appli-
cation.

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1. Could not defile themselves with a dead person
2. Marital restrictions
3. Physical perfection demanded they not have the following flaws or
blemishes.

a. Blindness g. Broken hand

b. Lameness h. Dwarf
c. Deformed nose i. Eye blemish
d. Anything superfluous j. Stones broken
e. Broken foot k. Scurvy or scabs
f. Crooked back

D. The requirements placed upon the sacrifices they were to offer to God for the
people (Leviticus 22:17-25; Malachi 1:7-8, 12-14). No sacrifice could have the
following defects; determine what each of these problems are and what each
typifies.

1. Blind 7. Anything superfluous

2. Broken 8. Lacking in parts
3. Maimed 9. Bruised
4. Wen 10. Crushed
5. Scurvy 11. Broken
6. Scabbed 12. Cut

Numerous other restrictions applied to sacrifices; they, too, are interesting to study.

God chose the Levites to serve in the priesthood in lieu of the firstborn (Numbers 3:5-
13). God had slain the firstborn of Egypt, and all the firstborn in Israel were to be His.

This priesthood served as a type and shadow of heavenly things. The Tabernacle they
served in also served as a figure of the true tabernacle, which God pitched and not man
(Hebrews 5:1-4; 8:1-5). Hebrews presents beautiful truths relative to the Levitical priest-
hood as contrasted with Christ’s priesthood.

Studying, remembering, and understanding the Levitical priesthood with all its offer-
ings, washings, sacrifices, etc., is a vast field of study. Bible scholars need to have a thor-
ough understanding of the Tabernacle, priesthood, and offerings as established under the
law. This brief exposition is designed to motivate you to fulfill this challenge.

______________________________________________________________________

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III. PRIESTHOOD OF CHRIST

Christ’s priesthood, while established after the order of Melchizedek, and contrasted
with the Aaronic or Levitical priesthood, transcends both orders. Peter described our
rejoicing in Christ as being with “joy unspeakable and full of glory”
(I Peter 1:8). How much more is the priesthood of Christ beyond description with
human words. In contrast to all other priesthoods, it ascends to such heights until we are
awed by its works.

To define and describe this monumental priesthood would require volumes to be writ-
ten; nevertheless, these few paragraphs should arouse a desire to know more about this
“great high priest” (Hebrews 4:14). His person, sacrifice, office, and offering are impor-
tant; therefore, they should be studied and understood.

Due to the inexhaustible material involving types and antitypes pertinent to Christ’s
priesthood, only a few facts and contrasts will be presented. Hopefully you will build
upon these facts until the goal of this study is achieved.

A. Christ is our merciful and faithful high priest (Hebrews 2:17).

B. Christ is the apostle and high priest of our profession (Hebrews 3:1).

C. Christ is a great high priest (Hebrews 4:14).

D. Christ is passed into the heavens and has sat down, denoting His finished
work of offering His sacrifice (the sacrifice of Himself) (Hebrews 4:14; 9:24;
10:11-14).

E. Christ is touched with the feeling of our infirmities (Hebrews 4:15).

F. Christ is a high priest forever after the order of Melchizedek (Hebrews 5:6;
7:17).

G. Christ changed the Levitical priesthood and the law due to its imperfection
(Hebrews 7:11-12).

H. Christ is of the tribe of Judah, not the tribe of Levi. He is a priest by oath, not
tribal lineage (Hebrews 7:13-21).

I. Christ has an unchanging priesthood; He lives eternally (Hebrews 7:16, 23-25).

J. Christ in His priesthood is (1) holy, (2) harmless, (3) undefiled, (4) separate
from sinners, (5) made higher than the heavens, (6) free from the offering of
daily sacrifices, (7) consecrated forevermore (Hebrews 7:26-28).

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K. Christ sacrificed Himself, shed His own blood, and entered into the true taber-
nacle not made with hands. (Study carefully Hebrews 9:1-10:39.)

L. Christ died outside the gate of Jerusalem just as the sin offering was burned
outside the Tabernacle. We are to go there, bearing His reproach (Hebrews
13:10-13).

Everything past, present, and future hinges upon the priesthood of Christ. “For by one
offering he hath perfected for ever them that are sanctified” (Hebrews 10:14). His blood
brings remission of sins, and there is no need for, nor will there ever be, another offer-
ing for sin (Hebrews 10:18, 26). Once and for all He shed His blood for our sins, rent
the veil of the Temple, and opened the way into the holiest of all for each of us. You and
I can approach the throne of God for ourselves, He is the only mediator between God
and man, and His blood gives us right and access into His presence. What privileges we
enjoy! Our high priest is our advocate, intercessor, propitiation, and mediator—all in the
person of Jesus Christ.

______________________________________________________________________

IV. PRIESTHOOD OF BELIEVERS

Each of the three priesthoods we have studied are essential predecessors to the priest-
hood of believers. Of course, without the priesthood of Christ this priesthood wouldn’t
exist at all. Its work, position, and authority rest solely upon the finished work of Jesus
Christ, our great high priest.

Introducing this final New Testament priesthood of believers, the apostle Peter used two
terms to describe it (I Peter 2:1-10).

• Holy Priesthood
Peter used the word holy here to designate that New Testament believers are
saved, pure, blameless, and consecrated. As such they have a right to offer up
scripturally designated sacrifices to Christ since they are His sons (I Peter 2:5).

• Royal Priesthood
Peter’s use of the word royal denotes that we are under the patronage of the
king; we belong to the sovereign; we are the king’s noblemen or priests (I Peter
2:9). God desired Israel to be a kingdom of priests, but due to national failure
He ascribed that honor and duty to the tribe of Levi (Exodus 19:6). However,
the New Testament church has achieved this lofty status with Him as a royal
priesthood.

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God’s Word is not telling us there are two separate and distinct priesthoods of believers;
Peter described one priesthood as both holy and royal. There is only one priesthood of
believers, which these terms simply define.

Our role and position as priests unto God is of divine origin. It is meeting a present need
and has future implications and eternal consequences (Revelation 1:6; 5:10; 20:6). Our
study will center around the present-day work of this royal priesthood.

We will examine two important facets of our position in Christ as priests in order to
achieve balance and keep us in harmony with the Scripture.

A. ROLES OF THE PRIESTHOOD OF BELIEVERS

Scripture gives us specific guidelines relative to our role as priests unto God.
To go beyond or fall short of these instructions would render us displeasing to
God. Since we are designated as priests, due to our being the children of God,
we of necessity must follow the instruction of our great high priest, Jesus
Christ.

Collectively the church is a priesthood, while individually we are priests.

Therefore we have a solemn individual responsibility to offer up to God the
sacrifices He has commanded. Another person cannot perform our tasks and
duties. We alone are responsible for rendering to God what belongs to Him.
How and what we are to offer God is clearly defined in His Word.

1. We Are to Present Our Bodies (Romans 12:1-2).

Note that Paul specifically said “a living sacrifice,” meaning that daily
we are to live our lives in sacrificial service to the One who died for us.
Presenting our body as holy, acceptable unto God, which is our reason-
able service, involves many facets. Keep in mind these facts:

a. Our body is the temple of the Holy Ghost (I Corinthians 3:16-17;

6:16-20).

b. God demands physical and moral purity (I Corinthians 6:13-20;

Matthew 5:28; Romans 1:21-28; I Thessalonians 4:1-5).

c. We are to glorify God in our body and spirit (I Corinthians 6:20;

I Peter 2:12).

d. God requires separation for His priests in the way they dress, their

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hair, where they go, how they talk, what they watch, what they listen
to, etc. (I Corinthians 11:1-16; Deuteronomy 22:5; I Timothy 2:8-15;
I Peter 3:1-7; Matthew 6:22; Psalm 101:3, I John 3:15-17; Acts
19:19; Mark 4:24).

Each priesthood we have studied was distinctive in every fashion. Can

this New Testament priesthood of believers be any less?

God’s demands of us are reasonable in every respect. Paul warned us

against entering into areas of physical abuse or ridiculous action or con-
duct in order to feel more holy or close to God (Colossians 2:18-23).
Living a life of holiness consistent with the Scripture is not in view in
this warning. God expects every generation to live holy before others if
they are to be a part of this priesthood.

2. We Are to Offer Spiritual Sacrifices (I Peter 2:5).

Note here how the apostle designated us as living stones being built up
into a spiritual house. Study the following seven spiritual things noted
in the Bible:

a. Spiritual blessings (Ephesians 1:3).

b. Spiritual meat, drink, and rock (I Corinthians 10:1-4).
c. Spiritual house (I Peter 2:5).
d. Spiritual gifts (I Corinthians 12:1-11).
e. Spiritual mind and understanding (Colossians 1:9; Romans 8:6).
f. Spiritual songs (Ephesians 5:18-20; Colossians 3:16-17).
g. Spiritual body (I Corinthians 15:35,44-49; II Corinthians 5:1-8).

God does not want us to be ignorant concerning spiritual things, espe-

cially since we are to offer up spiritual sacrifices; therefore, He has
enlightened us through His Word (I Corinthians 12:1; 9:11; Romans
15:25-27).

3. We Are to Offer the Sacrifice of Praise (Hebrews 13:15).

Constantly praising and worshiping God should be part of any believer’s

sacrifices to God. We should praise, pray, sing, worship, give, etc., by
commitment rather than by inspiration. The writer of Hebrews
described this as the fruit of our lips; Hosea called it rendering the
calves of our lips (Hosea 14:2).

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Praise is an inexhaustible study from both an Old and New Testament
perspective, I encourage you to pursue such study.

4. We Are to Offer the Sacrifice of Thanksgiving (Psalm 116:17).

One of the crowning sins of the end-time generation is a spirit of

unthankfulness (II Timothy 3:1-5). God’s priesthood should constantly
offer up sacrifices of thanksgiving just as they did in the Old Testament
(Leviticus 7:11-15; 22:29; II Chronicles 29:30-31; Jonah 2:9).

Why would thanksgiving be considered a sacrifice? Because we are

prone to become ungrateful, we can feel self-sufficient as though we
needed no one else, and we tend to forget who gave us the blessings we
enjoy.

We are to enter God’s courts with thanksgiving (Psalm 100:4), we are to

make our requests with thanksgiving (Philippians 4:6), and we are to
continue in prayer and watch in the same with thanksgiving (Colossians
4:2). Let us make thanksgiving a part of our daily sacrifice to God.

5. We Are to Offer God a Broken Spirit (Psalm 51:15-19).

Our human spirit can become so obstinate and hard until we become
rebellious and self-willed. God wants a sacrifice emanating from not
only without but from within; a broken and contrite spirit fulfills God’s
desire. God desires truth in the inward parts (Psalm 51:6) and pro-
nounces a blessing upon the poor in spirit (Matthew 5:3; Isaiah 66:2).

6. We Are to Sacrifice a Freewill Offering from Our Mouth (Psalm

119:108).

David no doubt offered many freewill offerings (those not expected or

required) from the flock; here he asked God to accept such an offering
from his lips. He requested of God that the words of his mouth and med-
itation of his heart be acceptable to Him (Psalm 19:14).

How much more should we who have been saved and are priests unto
the Lord offer voluntary, unexpected, unelicited, and unrequested praise
and thanksgiving unto our God!

Israel brought many freewill offerings and sacrifices to God under the
law (Leviticus 22:18-23; 23:38; II Chronicles 31:14).

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“Freewill” in each of these passages comes from the Hebrew root word
nadab (naw-dab), meaning to volunteer (as a soldier), present sponta-
neously, offer freely, give liberally, an abundant gift, freely, plentiful,
and willingly.

What an example to New Testament priests of the Lord when they ques-
tion what they could and should give unto the Lord! A freewill offering
from our mouths (or one from our pocketbooks) is always in order.

7. We Are to Sacrifice of Our Substance to God (Proverbs 3:9; Luke 8:3).

“Substance” in these verses comes from the Hebrew word hown (hone),
meaning wealth or riches, and the Greek word huparchonta (hoop-ar’-
khon-tah), meaning things existent or in hand, property, possessions, or
goods.

Lesson 15 in Volume I of this series covers the entire spectrum of tithes

and offerings as taught in the Scripture. Nevertheless, let me briefly
point out the importance of giving a portion of our means to the work of
God. We offer this as a part of the New Testament priesthood in sacri-
fice to God.

Paul lauded the Corinthians for first giving of themselves and then of their
substance to God (II Corinthians 8:1-5). Any person who truly gives him-
self to God will automatically make a sacrifice of his substance.

During Old Testament times God required that both the gift and the
giver be pure in order for the sacrifice to be acceptable (Hebrews 11:4).
He condemned Israel for offering to Him sacrifices that were lame, crip-
pled, and unacceptable (Malachi 1:7-14). How much more diligent
should we be as priests in offering our sacrifices unto Jesus Christ!

The Scripture clearly defines our role, commission, and duties as priests
of the Lord. Let us strive in every way to carry out our charge with pre-
cision and perfection before God.

B. REGULATIONS FOR THE PRIESTHOOD OF BELIEVERS

Defining our role as priest is important and essential; however, it is necessary

for us to examine our regulations and limitations in order that God’s kingdom
retain its intended balance.

Some have adopted and embraced the concept that each New Testament

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Christian is free to set his own standards, write his own rules, and live by his
own code since he is a priest to God. Some have extended this philosophy to
the point that they feel they are over their immediate family, having a divine
right to set rules and standards for them whether they harmonize with Scripture
or not. Such thinking and teaching runs counter to God’s Word and should
never be adopted by true saints of God. While we do have individual and famil-
ial rights and responsibilities, these never supersede or contradict the teachings
of the Scripture.

Our priesthood as a believer is without question subject to scriptural regula-

tions, and as such, should be adhered to by each of us. God has a divine order
for the church, home, and individual, and we should subscribe to this order
without quibbling and questioning. Since so many areas are in view here, I will
only present a few of the major ones for your consideration:

1. Subjection to the ministry and local church is a responsibility of each

member of the body of Christ (Ephesians 4:11-14; Matthew 18:15-20;
Acts 15:1-35; 20:28; I Corinthians 11:1-16; 12:28-31). Rebellion against
the ministry (the pastor) and the church’s biblical teachings will render
our individual priesthood useless and our sacrifices unacceptable. Recall
Korah’s fate (Numbers 16:1-40), Saul’s intrusion into Samuel’s place
(I Samuel 13:5-14), Uzziah’s intrusion into the priest’s place
(II Chronicles 26:1-23), and the seven sons of Sceva (Acts 19:13-17).

2. Faithfulness to the local church is a scriptural truth and principle as well

as a logical one (Hebrews 10:25; I Corinthians 11:20). Drifting from
church to church or holding a family service at your own will desecrates
us and our efforts. We should establish ourselves and our families in a
local church that upholds truth and holiness, and we should support it in
every way. It is from this position and through this policy that we offer up
acceptable sacrifices to God.

3. Rightfully and scripturally designating our tithes and offerings is essential

to retaining our right to the priesthood. Using our tithes and offerings for
personal use, sending them where we wish, sharing them with friends and
family members is a violation to God’s sacred trust in us. You and I well
know that our tithes are for the support of the ministry, and our offerings
are for the support of the church.

After we have faithfully discharged our duties to our local assembly, any
of our money that we want to share with others is acceptable and com-
mendable. God will bless us for this extension of love and sacrifice; how-
ever, let us keep our finances in proper order and in the proper places.

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Study lesson 15 of Volume I of this series for details on this point.

4. Spiritual gifts, praying for the sick, and other scriptural acts and deeds
are all governed by the Scripture and are under the control of God’s Word
and the ministry as outlined in Scripture (I Corinthians 12:1-14; Mark
16:17-18; James 5:13-20; I Peter 5:1-5; Hebrews 13:17).

5. Leadership roles assigned us as a minister or saint are always subject to

the one who gives us the position. Submission and obedience to authority
is a must if we are to retain our biblical position as a priest of God. Not
one position that has ever been established or will be established gives the
holder the right to rebellion, to sow discord, or to discredit that position
on the basis of his priesthood.

By and large God’s people, both minister and saints, respect God and His Word enough
to submit to its order. May we never become heady or high-minded to the extent that we
fail to submit to God’s ordained plan for our lives.

While the priesthood of believers gives us certain and specific rights and obligations, it
never removes us from the regulation and condition of service laid down in the Bible.
Our role will never be diminished or destroyed so long as we follow God’s prescribed
order. Every restriction, if we deem it as such, is for our safety, protection, and preser-
vation as a priest of God. Controls never render us ineffective; rather, they enhance our
effectiveness when we subscribe to them.

______________________________________________________________________

REFLECTIONS

Sacrifices, along with the offering of sacrifices, hold prominence throughout the Bible.
Viewing both gift and giver through the eyes of God gives tremendous insight into what
He expects in both. Pleasing God as the giver and with the gift should be our highest
desire. Doing so brings personal happiness, spiritual growth, and rewards both now and
eternally. Ignoring God’s divine order brings His curse, personal defeat, a loss of our
position in the priesthood, and eternal destruction if not corrected.

With these thoughts in mind I implore you to search the Scripture, understand each bib-
lical priesthood, find your place in God, and pursue it diligently. Be your best and offer
your best, and God will give you His best.

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WORKSHEET
LESSON 4

PRIESTHOODS OF THE BIBLE

1. List four facts about Melchizedek. (A) __________________________________,

(B)__________________, (C) __________________,(D) ___________________.
2. List three false concepts about Melchizedek. (A),__________________________,
(B)_____________________________, (C) ______________________________.
3. Who was the first high priest under the law? ______________________________
4. What tribe was chosen to be priests? ____________________________________
5. Moses came from the tribe of _________________________________________
6. The Levitical priesthood extended from ________________to________________.
7. Name five parts of the high priest’s clothing. (A) __________________________,
(B)______________________________, (C) _____________________________,
(D)______________________________, (E) _____________________________.
8. List five physical impairments a priest could not have. (A) __________________,
(B)______________________________, (C) _____________________________,
(D)______________________________, (E) _____________________________.
9. List six impairments a sacrifice could not have. (A) ________________________,
(B)______________________________, (C) _____________________________,
(D) ____________________, (E) __________________, (F) ________________.
10. Christ’s priesthood is after the order of the_______________________priesthood.
11. List six facts about Christ as a high priest. (A) ____________________________,
(B)______________________________, (C) _____________________________,
(D) __________________, (E) _________________, (F) ___________________.
12. Name the seven things that Christ is, relative to His priesthood. (A) ___________,
(B)______________________________, (C) _____________________________,
(D)______________________________, (E) _____________________________,
(F) ______________________________, (G)_____________________________.
13. What are the four biblical priesthoods? (A)_______________________________,
(B) ____________________, (C)__________________, (D) ________________.
14. What two terms did Peter use to describe the priesthood of believers?
(A)______________________________, (B) _____________________________.

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15. Enumerate the seven things we are to offer to God. (A) _____________________,
(B) __________________, (C) __________________, (D) __________________,
(E) __________________, (F) __________________, (G) __________________.
16. Seven spiritual things are mentioned in the Scripture; what are they?
(A) __________________, (B) __________________, (C)___________________
(D) __________________, (E) __________________, (F) __________________,
(G)_______________________________________________________________.
17. David used the word freewill; what does it mean? __________________________
18. What does the word substance mean? ___________________________________
19. Being a priest of God relieves us of obligations and regulations. T ______ F_____
20. List four regulations for the priesthood of believers. (A) ____________________,
(B)___________________, (C) __________________, (D) _________________.

______________________________________________________________________

NOTES

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LESSON 5 NOTES:

THE “IF” OF SIN

I JOHN 1:5-2:3

Other titles for this study could be “Conquering the Sin Problem,” “Saints and the Sin
Question,” or “Knowing How to Deal with Sin.” Since all our lives are touched by the
sin problem, it is imperative that we know how to deal with it scripturally. John the apos-
tle gave us a synopsis on how we should view and handle sin.

Being a universal problem, along with being a major Bible subject, sin needs to be ana-
lyzed by those who desire to be, or have been, set free from its control.

Since this study is confined to only a brief text on the subject, further study will be nec-
essary when reading or teaching this lesson.

______________________________________________________________________

DEFINITIONS

Two words in our text need to be properly defined for a better understanding of our sub-
ject. Definitions of other words such as trespass, iniquity, unrighteousness, err, fault,
etc., will shed additional light on this subject.

1. If—comes from the Greek word ean (eh-an’), meaning in case that, provided,
though, when, or whenever.

Webster defines it as “in case that, granting that, supposing that, or allowing
that.”

2. Sin—comes from the Greek word hamartano (ham-ar-tan’-o), meaning to

miss the mark (and so not share in the prize), to err, offend, trespass. Sin also
comes from the Hebrew word chata (khaw-taw’), meaning to miss, to sin, an
offence (sometimes habitual sinfulness), an offender, fault, a crime or its
penalty, a criminal or one accounted guilty, an offense and the penalty or sac-
rifice for it.

Scripture uses so many terms to identify and define sin that we cannot include
all of them here, but you should add them to your notes as you study.

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FACTORS RELATIVE TO SIN

We should note several important facts in order to understand sin better as the Bible por-
trays it. By consulting a concordance, you will be able to find numerous other impor-
tant facts that are not included here.

I. SIN DEFINED

Defining sin can be a simple yet complex matter since interrelated factors broaden the
scope of sin. God’s Word gives us both general and specific definitions of what sin is;
however, we only include direct biblical statements here.

A. Whatsoever is not of faith is sin (Romans 14:23).

B. If we have respect to persons we commit sin (James 2:9).

C. When we know to do good and do it not, to us it is a sin (James 4:17).

D. Sin is the transgression of the law (I John 3:4).

Law in the Scripture is (1) a decree, rule, or command, or (2) a principle. This
passage refers to God’s Word whether written or spoken, not just to the law of
Moses. Adam transgressed God’s law, which was God’s spoken command to
him. From Adam to Moses people sinned and died although there were no
written commandments (Romans 5:12-14). Since Moses’ day we have written
instructions on how to live; violating them is sin and will result in God’s pun-
ishment unless we repent.

E. All unrighteousness is sin (I John 5:17).

To understand these specific statements properly, we must have a working knowledge

of the entire Bible, and we must further define and broaden each point with the help of
Scripture.

II. SIN DESCRIBED

We need a description of sin in order to handle the problems it presents. The following
description should help you understand the unrelenting warfare going on within your
life.

A. SIN IS A PRINCIPLE. When Paul spoke of the “law of sin” (Romans 7:23)
“law” here means “principle.” He informed us that within every person there

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is a principle of sin. He further described it as the body (or organized power
acting through the members of the body, or organic instrument) of sin
(Romans 6:6; 7:24; 8:10). Even the new birth does not deliver us from this
principle, law, or body. We must reckon it dead, not yield our members to
unrighteousness, and mortify the deeds of the body (Romans 8:10, 13; 6:6,
11-13).

We received this nature, or body from our father Adam. Here temptation orig-
inates as we are drawn away of our own lust and enticed. Uncontrolled lust
produces sin and sin culminates in death (James 1:12-16). God’s grace and the
power of the Spirit are essential elements in ruling over this law of sin, or else
it will rule over us.

B. SIN IS AN ACT. As an act, sin causes us to do one of the following two

things, both of which are wrong in the sight of God. There are sins of:

1. Omission—Things we are taught to do and know to do but fail to carry

them out because of weakness or rebellion (Matthew 23:23; James 4:17).

2. Commission—Things done in violation of God’s Word whether will-

fully or ignorantly (James 1:15; 2:9; 5:15, 20; I John 5:16; Acts 7:60).

Both are condemned by the Scripture and are wrong for any person. By omitting right-
eous acts or committing sinful acts, we submit to the law, or principle of sin.

III. FACTS OF SIN

We cannot record every fact, result, and consequence of sin. Sin is cruel, and the results
of sin are cold and hard. Thank God we have a Saviour who has broken the chains of
sin so that “where sin abounded, grace did much more abound” (Romans 5:20).

A. By one man sin entered into the world (Romans 5:12).

B. By law is the knowledge of sin (Romans 3:20; 7:7).

C. Sin is not imputed where there is no law (Romans 5:13).

D. If we commit sin we are the servant of sin (John 8:34).

E. Only one sin is unpardonable (Matthew 12:31-32).

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Facts of this nature are important for us to know and understand as we face and over-
come Satan, the one who sinned from the beginning (I John 3:8).

IV. DIVISIONS OF SIN

Categorizing sin as to its seriousness or consequences is not in view here; rather the
interest is to show how God’s Word divides human sins into two categories.

A. SIN WITHOUT THE BODY—Though committed with the actual members

or in the heart and soul of our physical body, all sins except one are said to be
committed outside the body (I Corinthians 6:18)

B. SIN AGAINST OUR OWN BODY—The sin of fornication (any sexually

immoral act) is against our own body due to the involvement of the emotions,
spirit, and physical body (I Corinthians 6:15-18). Study Proverbs 6:20-33 for
an understanding of the seriousness of this sin.

Understanding these divisions of sin is essential to the purity and sanctity of the believer.

V. SIN CLASSIFIED

While all sin is damning, condemning, and unscriptural, it is important to understand the
classification it falls under.

A. SINS OF THE FLESH—These sins are acts and deeds of the body that affect
the person sinning, along with others. Such sins as murder, theft, drunkenness,
revelling, witchcraft, etc. are in view here.

B. SINS OF THE SPIRIT—These sins affect our personal emotions, disposi-

tion, and attitude. Sins such as hate, jealousy, bitterness, lust, envy, etc., fall
into this category.

As you think upon these classifications of sin, study II Corinthians 7:1; Galatians 5:17-26;
Mark 7:20-23.

VI. SIN’S REMEDY

What a tragedy if we only knew the facts, divisions, classifications, descriptions, and
definitions of sin but knew no remedy for such a terrible malady! Thanks be to God, He
has provided a remedy for the sin problem by the incarnation of Himself in human flesh.

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Jesus Christ came with a solution and remedy for the sin problem. No longer do we have
to be bound, knowing only the hopelessness of our dilemma. The Lamb of God has
come to take away the sins of the world.

A. Christ came into the world to save sinners (I Timothy 1:15).

B. Christ, who knew no sin, became sin for us (II Corinthians 5:21).

C. Christ washed us from our sins in His own blood (Revelation 1:5).

D. Christ provides us grace that abounds over sin (Romans 5:20).

E. Christ was manifested to take away our sins (I John 3:5).

F. Christ died for our sins (I Corinthians 15:3).

Jesus Christ is our only remedy for the sin problem. We have no control over the power
and influence of sin unless the power of Jesus Christ, or the Holy Ghost, abides in our
life.

VII. SIN’S “IF”

The Bible commands believers not to sin (I John 3:1-10; Romans 6:1-2, 15; Titus
2:11-12; I John 2:1). However, applicable scriptural remedies exist for the saint of
God if he sins. John introduced six “ifs” for us to consider relative to the problem of
sin. Every believer should acquaint himself with these “ifs” in order to be the kind of
Christian that God wants him to be, a triumphant overcomer.

A. THE “IF” OF FELLOWSHIP WITH GOD—Fellowship (communion,

partnership) with God is predicated upon our walking in the light (I John 1:6).
Walking in darkness while saying we have fellowship with God makes us a liar
and violator of truth. Moreover, fellowship with God is predicated upon our
fellowship with our brethren.

Let us note the six principles that John established relative to Christian broth-
erhood:

1. Walking in darkness, according to Scripture, is hating our brother (I John

2:9-11).

2. Hating our brother makes us a murderer (I John 3:15).

3. Hating our brother indicates that we do not love God (I John 4:20).

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4. We are not of God if we do not love our brother (I John 3:10).

5. We know we have passed from death to life because we love the brethren
(I John 3:14).

6. He that hates his brother is in darkness (I John 2:9).

Loving our brother is an essential prerequisite to having fellowship with God.

B. THE “IF” OF WALKING IN THE LIGHT—God is light, His Word is a

light, and His people are a light when we walk (the habitual course of life, out-
ward and inward) in the light as He is in the light (I Timothy 6:14-16).
Consider the two powerful events that occur when we walk in the light:

1. We have fellowship one with another.

2. The blood of Jesus Christ cleanses us from all sin.

Our walk, our fellowship, and our cleansing are interwoven factors.
Undirected paths or broken fellowships stymie our cleansing from sin.

C. THE “IF” OF ADMISSION—At birth each of us became subject to the body

of sin, or principle (law) of sin. In times of weakness or temptation we have
omitted or committed things contrary to God’s will. Denying this fact creates
two problems:

1. Self-deception. We only deceive ourselves, perceiving ourselves as right-

eous by denying the problem of sin.

2. The truth is not in us. We categorically deny what the Scripture teaches by
failing to admit to the sin problem.

D. THE “IF” OF CONFESSION—Confession to the extent of our sins is the

appropriate measure to take. Sinning before God, man, or the church should
elicit a confession of failure and a request for forgiveness from God and man.

Forsaking our sins after we confess them is a Bible requirement (Proverbs

28:13). Acknowledgement and admission, along with forsaking sin brings:

1. Forgiveness of our sins from a faithful and just God.

2. Cleansing from all unrighteousness. This comes through the blood of

Jesus Christ (I John 1:7).

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E. THE “IF” OF HONESTY—Denying acts of sin before and after conversion
is defiant of God.

1. We make Him a liar. God’s assessment of humanity is that all have sinned
and come short of His glory (Romans 3:23).

2. His Word is not in us. God’s engrafted Word saves our souls (James 1:21).
If the seed of God (His Word—Luke 8:11) remains in us we cannot sin
(I John 3:9), simply because the power of the Word overrides the power
of sin. God’s Word must abide in us in order for us to receive an answer
to our prayers (John 15:7), for us to be cleansed (Ephesians 5:26), and for
us to be true disciples (John 8:31).

F. THE “IF” OF FAILURE—God’s Word is an instructor that tells us what sin

is and that we should not commit sin. However, knowing the power of the flesh
and the law of sin, God was aware that His children could and would fail;
therefore, He provided a remedy for us. We do not have to sin, but “if” we sin
we have an advocate (intercessor) with the Father. Our advocate is Jesus
Christ, the only mediator between God and man (I Timothy 2:5).

Failure does not have to be permanent for the saint. Restoration to divine favor
comes through obedience to the truths presented in this lesson. Confession,
which includes repenting, forsaking the sin, walking in the light, loving the
brotherhood, being honest, and having His Word in us brings renewal and
restoration to God and man.

Believers can err (James 5:19-20); they can be overtaken in a fault (Galatians
6:1); they can sin (I John 2:1; 5:16-17); they can have something against other
believers (Matthew 5:23-24); they can stumble, be offended, or be weak
(Romans 14:1, 21); they can be sinned against and wounded (I Corinthians
8:12-13).

When any of these things occur, we must personally act upon God’s Word by
going to our advocate, Jesus Christ. Collectively and individually we as a
church should help restore such a person to fellowship.

Brothers or sisters who have been offended are hard to be regained (Proverbs
18:19). Nevertheless, we can restore and win them through forbearance and
forgiveness (Colossians 3:13; Mark 11:25-26; Luke 17:1-4).

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REFLECTIONS
This study has only touched the tip of the iceberg of sin. In nothing here do we intend
to glamorize sin or set it on a pedestal. Rather the true intent is to do exactly what the
law did for this formidable foe of God’s people of all ages: “that sin by the command-
ment might become exceeding sinful” (Romans 7:13).

Sin’s consequences are evident in every segment of society. Its end result is to carry peo-
ple down to hell. Oh, what a Savior is Jesus Christ, coming to deliver us from its
clutches through the new birth and to restore us to divine favor should we fail after we
are saved!

Sin stains like scarlet and crimson; God washes its stain away to make us like wool and
white as snow. “If any man sin, we have an advocate” (I John 2:1). Here is where sin
meets defeat, and we become triumphant.

______________________________________________________________________

NOTES

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WORKSHEET
LESSON 5

THE “IF” OF SIN

1. Define the word if.___________________________________________________

2. What does the word sin mean in the Greek? _____________Hebrew? __________
3. Give three scriptural definitions of what sin is (A) _________________________,
(B)_____________________________, (C) ______________________________.
4. Law in Scripture means (A) ______________________, (B) ________________.
5. Sin is a (A) __________________________, (B) _________________________.
6 Sin as an act consists of two things. What are they? (A)_____________________,
(B)_______________________________________________________________.
7. Sin entered into the world by or through how many persons? _________________
Scripture: __________________________________________________________
8. How many sins are unpardonable? ______________________________________
Scripture: __________________________________________________________
9. What is the unpardonable sin? _________________________________________
10. Name the two divisions of sin. (A) __________________, (B) _______________.
11. According to Proverbs 6:20-33, a person who commits adultery receives what?
__________________________________________________________________
12. We are to cleanse ourselves from all filthiness of the (A) ____________________,
(B) _______________________________________________________________
13. How are we cleansed from sin? ________________________________________
14. Why did Christ come into the world? ____________________________________
15. Give three scriptural principles relative to loving or hating our brother: (A) _____,
(B)_____________________________, (C) ______________________________.
16. How do we know we have passed from death to life? _______________________
17. What two things occur when we walk in the light? (A) _____________________,
(B) _______________________________________________________________
18. If we confess our sin God does what? (A) _____________, (B) _______________
19. Can a failing Christian be restored? Write a short explanation at the end of this
sheet on how one can be restored. Give Scripture to support your answer. _______
20. List the six “ifs” of sin. (A) ____________, (B) ___________, (C) ___________,
(D) ___________________, (E) __________________, (F)__________________.

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NOTES

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LESSON 6 NOTES:

KNOWING THE VOICE OF GOD

JOHN 10:1-16, 27

Each of us is in an ongoing learning process, constantly honing our abilities to define

and classify the things of God. Therefore, it is imperative that we know God’s voice.
Although our learning process may never be fully complete, we can become skilled,
whatever our developmental stage may be, in knowing God’s voice.

Confusion abounds over whether certain things are of God or Satan. Sanctified common
sense is always needed along with other positive directives in order to determine the
things of God versus those of Satan. This lesson is designed to take away doubt, elimi-
nate hurts, provide guidelines, and settle questions in your mind about the will of God.

New doctrines, satanic deception, and false teachers have appeared on the scene in every
age. Nothing in my experience of over a quarter of a century of pastoring indicates that
this will change. As long as the church is on earth, it will be targeted by Satan to deceive
and destroy if possible. New and devious devices of satanic origin will always plague
us. God has established some fundamental truths that are absolute and relevant to all
generations lest they fall prey to Satan’s deception.

One of life’s most critical areas for both minister and saint is that of knowing the voice
of God. I am convinced that God’s people want to obey Him; the dilemma we face is
knowing beyond any doubt whether God is speaking to us or not. The object of this
study is to help both minister and saint to take the guesswork out of this vital matter.

Obviously, because of time and space we cannot cover each scriptural example or point
here. However, these basic guidelines should stay the course for you. While I have
included personal experience that I have gained through trial and error, God’s Word
remains the final authority on this subject.
______________________________________________________________________

DEFINITIONS

Discerning and recognizing God’s voice in the midst of so many other voices is chal-
lenging to each of us. Therefore, it is essential to understand the terms of our text.

• Know—comes from the Greek word ginosko (ghin-oce’-ko), which means to

perceive, be resolved, be sure, and understand. Webster defines the word as
“1. To perceive with certainty, to understand clearly. 2. To be acquainted or

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familiar with. 3. To have clear and certain perception.” John 7:17 says, “If any
man will do his will, he shall know of the doctrine, whether it be of God, or
whether I speak of myself.”

• Voice—is from the Greek word phone (fo-nay’), meaning a disclosure, a tone
(articulate, bestial, artificial), saying, or language. One definition given by
Webster that is applicable to the text is “1. Any sound regarded as like vocal
utterance; as, the voice of the sea. 2. Anything regarded as like vocal utterance
in communication to the mind; as, the voice of his conscience.”

• Kenneth Taylor, in his Living Bible paraphrase, translated John 10:27 as, “My
sheep know my voice. . . ,” to “My sheep recognize my voice. . . .” This is help-
ful in view of our subject.
______________________________________________________________________

GOD’S SHEEP KNOW HIS VOICE

Many variables affect us relative to knowing God’s voice. Through the maze of infor-
mation and input from so many areas that are not of God, His voice can still be heard.
Certainty and assurance are essential since they are our only means of withstanding
Satan’s onslaught. When we know we have heard from God, we can resist every force
of hell that comes against us.

1. Being close to God is essential to hearing and knowing His voice.

Lukewarmness, carnality, and worldliness develop a distance between us and
God until we cannot hear Him when He speaks.

2. Since there is a human will and a divine will, conquering our will is a must
before we can be submissive to God’s will.

3. God need not speak to us directly concerning anything already written in His
Word. Although His Spirit may remind, convict, or call us to obedience to the
written Word (which is His voice), He is not obligated to speak to us audibly
the things already contained in the Scriptures. Our responsibility is to study
and obey God’s Word, accepting everything written as His will and voice.

4. One-time calls can impact an individual for a lifetime! (Ministers and mis-
sionaries will relate to this statement.) We may receive confirmations,
renewals, and encouragement to fulfill God’s call, but just knowing He has
spoken motivates us to carry out His command. Consider Abraham, Moses,
Isaiah, the apostles, and Paul in this context.

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5. We are to try the spirits since a spirit of error and a spirit of truth exist simul-
taneously (I John 4:1-6). According to Paul there are many voices in this world
(I Corinthians 14:10). Therefore, through trial and error, time and experience
we will come to know His voice.

6. Our own mind generates voices, better known as self-talk. Satan, people,
books, thoughts, pictures, etc., constantly bombard our minds with voices and
impressions. Distinguishing God’s voice in the midst of such din and confu-
sion is a challenge.

7. God leaves many things to common sense, practicality, and nature to guide us.
God does not have to speak to us concerning where to park or sit, whether we
should walk on the sidewalk, etc. Minor decisions are left to our God-given,
innate intelligence; we do not need God-given directives in insignificant deci-
sions.

8. God will give us any instructions we need if they are not already available to
us. He is our Shepherd, He speaks to His sheep, and His sheep know His voice.
______________________________________________________________________

METHODS THROUGH WHICH GOD SPEAKS

Several and varied methods exist as vehicles through which God may speak; let us
examine the more basic ones.

1. God’s Word—The Bible is the most reliable source we have to depend upon
as being God’s voice. Without error, contradiction, or fallibility, we can trust
God’s Word as the final authority on any and all matters.

Every other method presented in this lesson must come back to the Word as
the final reference point. Never believe or accept anything as being from God
if it contradicts the Bible. Trusting others or yourself to be right is always a
mistake; obey God’s Word regardless of the cost. Remember the fate of Adam
and Eve for disobeying God’s Word.

2. People of God—Men and women of God whom you have confidence in can
help you know God’s voice, or God may speak directly to you through them.
Pastors and other ministers are essential to our spiritual welfare and balance
when it comes to knowing God’s voice. Eli helped Samuel when he was con-
fused over the voice of God (I Samuel 3:1-18).

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3. God Speaks Directly to Us—God uses this method to call people into His
service and give specific directions and instructions to them in vital matters.
God spoke to Abraham while he still lived in Mesopotamia (Acts 7:1-4). He
spoke with Moses through the burning bush (Exodus 3:1-18). God talked to
Balaam through a donkey (Numbers 22:22-35). God still speaks today through
His Spirit, giving direction, leadership, and instruction to His people (Acts
8:26-29; 10:19; 13:1-2; 16:6).

We should guard against haste and overzealousness when acting upon what we
feel is a directive from God. Calls from God do not die, while excitement, fer-
vor, and zeal have a way of cooling with time. New converts should become
rooted and grounded in the truth before making important decisions based
upon what they think is a direct order from God.

4. Gifts of the Spirit—Prophecy, as well as tongues accompanied by an inter-

pretation, is God speaking to us. Both scriptural methods are to be judged by
the listeners, which does not mean they should criticize or ignore what is said
but rather judge its accuracy and adherence to Scripture (I Corinthians 12; 14).

5. Dreams and Visions—Both of these occur in the lives of most people without
having any scriptural or spiritual meaning. When we rely on a dream or vision
as a directive from God, we must be absolutely sure God is speaking. God
spoke to many in His word through this method. Among them were:

A. Solomon (I Kings 3:5-15).

B. Joseph (Matthew 1:18-25; 2:13, 19, 22-23).
C. Pilate’s wife (Matthew 27:19).
D. Peter (Acts 10:9-18).
E. Paul (Acts 18:9-10).

6. Angels—God has and can send an angel, one of His messengers, to us with a
message. When we know it to be an angel of God (remember, the devil has
angels), we should regard it as God speaking, should the angel speak to us in
some manner. Both Old and New Testaments abound with experiences of
angels visiting people. A few of the people to whom angels appeared are: (1)
Hagar—Genesis 16:7-11; (2) Abraham—Genesis 22:11-19; (3) Zacharias—
Luke 1:5-22; (4) Cornelius—Acts 10:1-8; (5) Philip—Acts 8:26-27.

7. By Impression—Although we could consider this as God speaking to us

directly, I want to distinguish between the audible voice of God and an impres-
sion upon our mind by the Spirit. Each of us has inner voices or self-talk, along
with other outside forces making impressions upon us. By no means are all of

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our impressions from God; therefore, we must become sensitive to the extent
that we can determine what is from God versus what is from the world, the
flesh, or the devil.

Trial and error come into play here. All make mistakes when acting on impres-
sions alone, since impressions can originate from many sources. Reflect on
past impressions. Let time and experience teach you until you do not act
impulsively on every impression, but only those you know are from God.

God’s Spirit guides, grace teaches, and God often speaks in a still, small voice.
Consequently we must have an ear that can hear what the Spirit is saying to us.
All this goes on within the heart and mind as an impression, a method used
often and extensively by our Lord to speak to us.

In directing a service, making financial decisions, receiving a call to service,

making minor or major decisions relating to life or church, etc.—in any or all
of these God could speak to us by impressions. It is known as a still, small
voice, one we have learned to detect by impression.

Remember, always authenticate the voice of God by using the Bible as a final reference
point. Whether it be a minister, angel, spiritual gift, audible voice, dream, vision, or
impression, we must verify and document it by the Word. Our generation needs to hear
from God and then act upon and obey what He tells us to do.
______________________________________________________________________

THE VOICE OF STRANGERS

People who know God’s voice will not follow a stranger, because his voice is different
from the one they are accustomed to following (John 10:5). The word stranger here
comes from a Greek word meaning foreign, different, alien, or hostile. Paul warned us
of the many voices that are in the world (I Corinthians 14:10). We must have a clear note
and a certain sound before we act.

Our day abounds with strange voices and doctrines, with deceivers of every sort and
type existing in our time (Ephesians 4:14, Hebrews 12:9). Most are not necessarily cul-
tic or weird teachings; nevertheless, they are totally different from biblical truths.
Printing presses and media methods pour forth a constant stream of strange doctrines;
the voice of strangers is never silent as Satan seeks to lead God’s sheep astray.

We must apply sound scriptural principles and deep spiritual perception to every direc-
tive in order to determine its origin. We must exercise caution in the smallest of matters

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lest we fall prey to the voice of strangers. Stay close to the Shepherd; hear His voice
often. It will be clearly discernable in the din of all other voices.
______________________________________________________________________

HOW TO DISCERN GOD’S VOICE

Focusing on God’s methodology of speaking will help us discern the Shepherd’s voice
from the voice of strangers. Some comparative measures that we can take to know what
is God’s voice are:

1. Compare what you are hearing (whether it be from man or inward impression)
with what you have been taught. Never abandon principles of morality, hon-
esty, or integrity instilled in you by your parents or the church. Contemporary
peers of each generation pressure God’s people to forsake biblical guidelines,
scorning them as foolish and out of date; turn a deaf ear to such enticements.
Your mind and body can tell you a lot of wrong things and pawn them off as
being godly. Take heed at this juncture and remember truths you learned from
childhood (Hebrews 2:1-3; II Timothy 1:5; 3:13-17; II Thessalonians 2:15).

2. Compare what you are hearing with past experiences. Recall from the past
what was of God and what was the flesh, then act accordingly. Time and expe-
rience are great teachers; utilize them for your spiritual welfare and well-
being. Quit making the same mistakes over and over; become wise to Satan’s
wiles and devices.

3. Compare what you are hearing with someone else’s experience. Use godly,
successful men and women as sounding boards to determine if you are on
course or not. Independence and self-centeredness are sure routes to follow-
ing the wrong voice. Take advantage of the knowledge and expertise of those
who have walked the path you are now on. Paul did this in his ministry
(Galatians 2:1-2). Samuel had Eli’s guidance in discerning God’s voice in his
hour of youth and crisis (I Samuel 3:1-18). You and I need the wisdom of
others.

4. Compare what you are hearing with God’s Word. Immediately reject any mes-
sage or impression contradictory to the Scripture. Anything coming from God
will harmonize with the Bible and the spirit of the Word.

Acting impulsively and hastily, especially when there is question, only brings hurt and
damage to us and others. A comparative analysis of what we are hearing with these four
guidelines will always provide a safety net against failure and deception.

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Much of what is called “of God” is really of humans or Satan. Caution regarding eter-
nal truths and your eternal destiny is always in order. Learn to wait on God. Do not try
to rush the situation as Saul did by offering sacrifices when he was not supposed to.
Waiting and checking things out are good rules of safety in determining God’s voice! To
sum it up, be sure it is God’s voice, not just your feelings, desires, or impression before
you move or act.
______________________________________________________________________

WHAT TO DO WHEN YOU MISTAKE GOD’S VOICE

Webster says that a mistake in this context means “1. To perceive or understand erro-
neously; to interpret or estimate incorrectly; to misunderstand or misapprehend. 2. To
recognize or identify incorrectly, to take (one thing or person) for another.”

For each of us the consequences of mistaking God’s voice varies widely. We can run the
gamut from extreme hurt and irreparable damage to minor discomforts when we fail to
distinguish the voice of the Shepherd from the voice of strangers. Lives have literally
been wrecked because someone listened to the wrong voice. If at some juncture this has
happened to you, perhaps these few remarks will bring consolation and new direction to
your life. Since none of us is exempt from making this type of mistake, we need to be
extremely cautious lest we hurt and destroy others along with ourselves. In our floun-
dering and seeking, there is no reason at any time or place to mistake the clear tones of
the Bible. God’s written Word is clear, and we must adhere to it. This portion of the les-
son addresses areas of our lives where there are no written guidelines.

Note: Willful disobedience to, disregard for, or rebellion against what we

know is God’s voice is not included here. Balaam was guilty of this type
of behavior along with King Saul, Korah, and countless others. If you
are suffering because of rebellion against God’s directives to you, you
only need one word of advice: repent and get on with what God has told
you to do. The problem will be solved even if some damage remains.

Although they are not a result of mistaking God’s voice, when you
encounter severe trials, reversals, financial loss, or poverty while doing
the will of God, Satan will try to defeat you by making you think you
have missed God’s will. Obeying God’s voice does not always bring
prosperity, progress, and popularity! If you are in God’s will and obey-
ing His voice, learn to accept the circumstances and stay true to God in
spite of them.

1. Ministers—It is naive to think or suggest that every preacher and church has

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made every move in accordance with God’s voice and will. Does this mean
that we are all out of the will of God and doomed to defeat? No it does not.
While God may not have been pleased with your action or what others did, you
can still walk pleasing to God. Here are examples:

A. You resigned a church out of the will of God and the church has chosen
someone else.
B. You were an evangelist and began pastoring or doing something else out of
the will of God.
C. You were voted out of a church and felt you were wronged.
D. You were voted out of an office that you felt God wanted you in.
E. You are in a place or position and feel you should be somewhere else, but
there is no opportunity for you to make that change.

If any of the foregoing situations, or one similar, exists in your life, consider
the following remedies.

Prayerlessness, stress, flawed judgement, domestic problems, the rebellion of

others, along with many other factors could create such a scenario. Whatever
the cause, often it cannot be undone. If so, you should: (1) Ask God’s forgive-
ness for your mistake. (2) Allow it to become a learning experience. (3)
Forgive those who have hurt you and gone against God’s will. (4) Keep bitter-
ness out of your heart toward anyone. (5) Quit kicking yourself and looking
back with regret. (6) Make the best of where you are. You can be productive,
successful, and please God in the position you now fill. (7) Be ethical toward
those who took your place (or the one you want to be in). Never undermine or
work against anyone filling a position that you feel God wants you to have. (8)
God will ultimately place you where He wills; until then, be your best where
you are.

2. Churches—When a church as a whole wrongs a minister or leader in any

capacity they should collectively repent and make reconciliation to that person.
Although the removal of a pastor may not be undone, the hurt should be
removed as much as possible. Extreme caution should be exercised by any
church before raising their hand against the ministry. Removing a man from
the pulpit should be a last resort. Ministers should conduct themselves so there
would be no reason for removal.

Should such an event occur out of the bounds of the Scripture and the will of
God, the church should: (1) Make restitution and reconciliation with the pas-
tor they have wronged. (2) Any minister who has been wronged should forgive
and get on with his life. (3) Let this be a learning experience and not let it hap-
pen again. (4) Accept the pastor they now have and support him and love him
as the Scripture teaches. (5) Become a prayerful, soulwinning church with a

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spirit of unity. (6) Understand that the way to solve problems is not by chang-
ing pastors but by prayer, repentance, and forgiveness.

3. Gifts of the Spirit—If prophecy and interpretations are not of God but come
from the spirit of the speaker or speakers, the following should be done: (1)
Whoever is in charge should correct the matter if they deem the mistake to be
serious and harmful to the congregation present and then proceed with the
service, endeavoring to restore a good spirit to the meeting. (2) If it is an imma-
ture saint or the mistake was in good faith and in a good spirit and no serious
harm is incurred, the leader should instruct the person privately concerning
spiritual gifts; the church should forgive and pray for that person. (3) Persons
used in the area of spiritual gifts should: (a) be taught by the pastor; (b) learn
what the Bible teaches on the subject; (c) be sure God is the author of anything
they say in His stead; (d) understand the liberty and limitations placed on the
gifts to speak; (e) understand that God allows the hearers to judge the prophecy
or interpretation as to whether it is biblical and accurate.

4. Individuals—Each of us has the privilege of having God, our Shepherd, speak

to us on an individual basis. Should you mistake God’s voice in some area of
your life, many of the guidelines given to others in this section will help you
correct your error and give you direction. Some moves are reversible; others
are irreversible. If reversible, be humble enough to admit your mistake, repent,
and do what you know is right. When actions are irreversible, accept the con-
sequences and serve God acceptably where you are.
______________________________________________________________________

REFLECTIONS

Oh, how I desire that we would always know God’s voice and obey it! Our Shepherd
wants to lead us to green pastures, but we must first know His voice and then follow
Him. If you have, rejoice! If you missed it or made a mistake, all is not lost; the
Shepherd still lives, loves, and leads. His voice still calls. Indescribable blessings await
those who hear, know, and obey His voice.

“Behold, I stand at the door, and knock: if

any man hear my voice, and open the door,
I will come in to him, and will sup with
him, and he with me.”
Revelation 3:20

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NOTES

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WORKSHEET
LESSON 6

KNOWING THE VOICE OF GOD

1. Define the word know as used in this lesson. ______________________________

2. What is the Greek word for voice? ______________________________________
What does it mean? __________________________________________________
3. List two things that help God’s people to know His voice. (A) _______________,
(B)_______________________________________________________________.
4. There is a spirit of __________________________ and a spirit of ____________.
Since this is true we are to ____________________________________________
the spirits. Scripture: _________________________________________________
5. Name three methods through which God speaks to us. (A) __________________,
(B)_____________________________, (C) ______________________________.
6. What gifts of the spirit are used to speak to us audibily?_____________________
7. Are all angels God’s angels? __________________________Support your answer
with Scripture. ______________________________________________________
8. Are all dreams and visions from God? ____________ At the end of this worksheet
write a short essay on why you answered as you did.
9. Write a brief statement about impressions as they relate to knowing the voice of
God. ______________________________________________________________
10. God’s people will not follow a ___________________for they know not the voice
of _____________________________. Scripture: _________________________
11. List four ways we can discern God’s voice. (A) ___________________________,
(B) __________________, (C) __________________, (D) __________________.
12. Should past teachings be dropped because someone has a new revelation, or says
he has heard from God? ______________________________________________
13. All voices and instructions should be validated by what? ____________________
14. What should you do if you are willfully or rebelliously going against God’s will for
your life? __________________________________________________________
15. Everyone who does God’s will gets rich, is popular, and highly successful.
T____F_____ Support your answer._____________________________________
16. If a minister mistakenly misses the voice of God what should he do? List three

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things. (A)_________________________________________________________,
(B)_____________________________, (C) ______________________________.
17. When a church wrongs a minister, they should do what six things? (A) ________,
(B)_____________________________, (C) ______________________________,
(D) ____________________________, (E) ______________________________,
(F) _______________________________________________________________
18. What should be done when spiritual gifts are misused?______________________
What preventive measure should be taken to assure this does not happen?_______
19. Individuals who mistake God’s voice in their personal affairs should remedy it in
what fashion?_______________________________________________________
20. Memorize Revelation 3:20 verbatim. Did you do this? Yes _________ No _______

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LESSON 7 NOTES:

A SCRIPTURAL END-TIME ATTITUDE

MATTHEW 24:1-8; LUKE 21:8-9

Unquestionably, the day in which you and I presently live could rightfully be designated
as the end time. Moreover, this term has been applicable since the day of Pentecost when
one notes that the apostle Peter referred to Joel’s prophecy of the last days (Joel 2:28-
29) in Acts 2:16-17. Here Peter declared that this outpouring of the Spirit occurring in
the last days was happening right then. If that period was the last days or the beginning
of them, surely we who are two thousand years removed from such a day are in the end
time.

Present-day signs make it unnecessary and even redundant for one to have to convince
us that we are nearing the end. Perhaps some may ask, “The end of what?” I am refer-
ring primarily to the end of the church age—an age, era, or dispensation beginning with
the birth of the church in Acts 2:1-4 and extending to the catching away of the church
(I Corinthians 15:51-58; I Thessalonians 4:13-18). Often we hear the word rapture used
to describe this glorious event awaiting the church. Although the word rapture is not
found in the Bible, it is synonymous with other Bible terms in the foregoing references.

When the church is taken out of this world, it will not signal an immediate destruction
of the present heavens and earth. Following Christ’s catching away of both dead and live
saints to meet Him in the air, there will be a time of tribulation as described in
Revelation. When Christ defeats the world ruler of the Tribulation known as the beast,
He will then bind Satan for one thousand years while He rules and reigns over the entire
earth. After one thousand years the present heavens and earth will be destroyed and
replaced with a new heaven and earth (Revelation 19:11, 21:1; II Peter 3:3-14). The
world as we now know it will end as we are ushered into eternity, with the lost being
cast into the lake of fire and the saved enjoying the splendors of the new heaven, the new
earth, and the new Jerusalem.

As intriguing as these future events are, we must find and develop the scriptural attitude
that God wants us to have in our day, often referred to as the end time.

______________________________________________________________________

THE END TIME

Exponential change has exploded during this century in numerous areas, including
knowledge, population, and arsenals of destructive weapons. We can now see how
heretofore unclear prophecies of God’s Word can and will be fulfilled. Circumstances

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are quickly pushing us toward a world ruler, creating global upheavals and demands rel-
ative to such structure. No sensible person questions that our entire population can be
destroyed many times over by nuclear weapons. Along with these forboding events, our
planet is becoming overpopulated, with hunger, homelessness, and poverty evident
almost worldwide.

Into such an age and climate you and I have been thrust; what then are we to do, and
how are we to feel, knowing that such impending fate awaits? Not only can we gain this
knowledge from the daily news, but God’s Word forewarns us of these events, along
with our environment witnessing to us these facts.

Since we are in the end time of the church age, I challenge you to study in context pas-
sages clearly defining actions, evils, and spirits of this era. Study the following passages,
adding others as you go: II Peter 3:3-4; I John 2:18; I Timothy 4:1-6; II Timothy 3:1-17;
Matthew 24:1-51; Mark 13:1-37; Luke 21:1-38. Numerous references in both testa-
ments should be studied and correlated together for an understanding of the days in
which you now live. Beware of using Scripture out of context relative to the end time.

______________________________________________________________________

A PROPER END-TIME ATTITUDE

Stress, fear, and uncertainty are elements that both saints and sinners are subjected to in
our times. Heart-related problems are the number one cause of death in America, which
could very well be the implication of Jesus’ words in Luke 21:26. No doubt this malady
will become more severe worldwide during the fulfillment of the events that Jesus
described in Luke 21.

Due to the essentiality of our world’s stage being set for the catching away of the church
and a world ruler rising to dictatorship, certain fear-inducing events must transpire.
Without doubt we are in the national and global throes of these developing events. And
into this scene God’s church is thrust with her mission of reaching the lost while pre-
serving her identity and holiness. With such complexity of events, how then are we to
conduct ourselves and with what attitude should we view unfolding circumstances of the
end time? Jesus, knowing beforehand the stress such an environment would produce,
gave us insight as to how we should approach our day.

In Matthew 24 Jesus answered three questions, and His answers cover a time frame from
His day until the end of the world. The questions Jesus answered are found in Matthew
24:3.

1. When shall these things be?

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2. What shall be the sign of thy coming?
3. What shall be the sign of the end of the world?

As Jesus unfolded answers to these questions, many of them produced fear, anxiety, and
a troubled countenance for His disciples, and they will do so for any who may witness
these occurrences. However, in the midst of these revelations, Jesus portrayed the scrip-
tural attitude that He wanted us to develop and maintain as these things materialize.

______________________________________________________________________

“SEE THAT YE BE NOT TROUBLED”

(Matthew 24:6)

Surely the things Jesus had just spoken were of a troubling nature, yet He desired for
His people to have a calm, quiet spirit and attitude in the midst of such storm. Luke used
the word “terrified” rather than troubled in his Gospel, giving further insight into a
proper attitude for such times.

• Troubled is defined by the Greek words throeo (thro-eh’-o), meaning to

clamor or to frighten, and tarasso (tar-as’-so), meaning to stir, agitate or roil
water.

• Terrified comes from the Greek word ptoeo (pto-eh’-o), meaning to frighten
or scare with the idea of causing to fall.

Knowing that His followers would face the destruction of the city of Jerusalem in A.D. 70
and that every ensuing generation would encounter stressful times, Jesus gave them and
us this scriptural end-time attitude. Simply put, God wants us to be stirred and convicted
but not troubled, concerned but not worried, interested but not overwrought. When false
prophets, war, famine, pestilence, offences, and abounding iniquity arise, along with
other foretold events, we need to call to mind Jesus’ admonition not to be troubled.
Satan would like nothing better than to get us so terrified and overwrought by present-
day circumstances that we forget our real mission and purpose in life.

One of the disciples who heard Jesus’ words in Matthew 24 gave an abiding code of con-
duct for each generation to adhere to:

“Seeing then that all these things shall be

dissolved, what manner of persons ought
ye to be in all holy conversation and god-
liness?”
(II Peter 3:11)

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END-TIME DOCTRINES

Since its inception, God’s church has been attacked by every devious doctrine that Satan
can devise. History records deceitful doctrines of every sort and type. Since we are in
the end time it is imperative for us not to get caught up in any teaching contrary to God’s
Word. Since so much hinges on our being prepared for the return of Christ, one of
Satan’s tricks is to deceive people relative to Christ’s return. Not only will Satan attack
us with some devious doctrines, he will also attack us with an internal attitude and spirit
with the intention of destroying our awareness and preparedness for Christ’s return.

Scripture projects four concepts relative to Christ’s second return for the church. Only
one of them is proper and right; accept and cleave to it regardless of what Satan or peo-
ple say:

1. Jesus Christ Has Already Returned.

Paul’s admonition for us to study God’s Word is in the same context as the ref-
erence to this false doctrine. Studying and rightly dividing the truth will reveal
such error as Hymenaeus and Philetus were projecting, whether it be in Paul’s
day or ours. Christ’s return for the church has not occurred; it is an event to be
believed, preached, and hoped for (II Timothy 2:15-19). Some in Paul’s day
and ours declare that there is no such thing as a resurrection (I Corinthians
15:12-20); however, God’s Word refutes this unfounded doctrine.

2. Jesus Christ Is Not Coming.

Last-day scoffers, walking after their own lusts and willingly ignorant of God’s
word, will taunt God’s people with the question, “Where is the promise of his
coming?” (II Peter 3:3-8). Because Christ has not come or did not come in the
time frame they designated, they will promulgate the false idea that Jesus
Christ is not coming.

3. Jesus Christ Delays His Coming.

This satanic spirit will attack our heart and mind for the express purpose of
causing us to slacken our efforts and to destroy our preparedness for His com-
ing. “Jesus is coming, but not now” are words of satanic origin. Beware of such
thoughts, whatever day you live in. (Study Matthew 24:48-51; Luke 12:35-48;
21:34-36.)

4. Jesus Christ Is Coming.

This fact, doctrine, and faith embraced by the people of God is the only scrip-
tural foundation upon which to build. When He is coming we dare not say, for
we do not know; however, from the housetop we can shout with confidence,
“Jesus Christ is coming again!” (Matthew 24:42-47; Mark 13:32-37; Hebrews
9:27-28; 10:34-37; II Timothy 4:18).

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Be on guard against any doctrine relative to the coming of the Lord that is not supported
strongly in the Scripture. Fads, predictions, date setting, etc., have been a part of the
scene since the days of the apostles and will exist until the end of time. When you
encounter such, manifest the end-time attitude that Jesus gave: “See that ye be not trou-
bled.”

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END-TIME DISTRACTIONS

Accompanying the events that God’s Word foretells and the foregoing false doctrines
relative to Christ’s coming, will be other distractions to trouble us. Since Christ wants
us to live quiet, untroubled, serene lives in the midst of end-time storms, we must not
allow the following things to distract or trouble us. When such disturbing occurrences
develop, God’s Word instructs us how to handle them. (Refer to the definition of trou-
bled and terrified at this point.)

1. Paul’s day, as well as ours, was distracted and troubled by the espousal of what
Paul called “another gospel” (Galatians 1:6-9). Any teaching appearing on the
scene should either (1) be established as biblical and then taught and obeyed,
or (2) be rejected as unscriptural and then taught against and refused.

When the early church faced a dilemma over circumcision, they settled the
matter quickly so that the body of Christ would not be troubled (Acts 15:24).

2. Some think a forged letter was sent to Thessalonica under the guise of being
from Paul. In any case, apparently some type spirit, rumor, or letter had
affected the Thessalonican church (II Thessalonians 2:1-17). Paul laid to rest
this disconcerting matter. He established that before the day of Christ (not the
second return of Christ for the church) can come, certain events, which he
clearly outlined, must transpire.

Our day is rife with those who discover the beast in every popular world
leader, set dates for Christ’s return, scare people with every Middle East devel-
opment, interpret treaties as ultimate final signs, make computers the beast,
use every 666 they see to frighten people, take the alignment of planets and the
greenhouse effect as the final sign of His return, juggle dates, numbers and
Bible verses to fit their whim and predictions—on and on the parade of
deceivers march. We must preach clearcut Bible signs and truths, but playing
on emotions and using scare tactics only produce the attitude—trouble—that

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Jesus does not want us to have in this end time. As a result of such antics, peo-
ple are disillusioned and discouraged and discredit the ministry.

Christ is coming; heaven is real! He does save from sin. These and other pre-
cious truths are indisputable—dare we preach less? Need we more?

3. Persecution and suffering was the lot of the New Testament believers along
with many succeeding generations. Apparently some allowed the distractions
of their day to remove them from the faith. Opposition and conflict create an
environment that is disconcerting and troubling to the saint of God. However,
when a child of God suffers for righteousness sake, he is to count himself
blessed. He is not to be ashamed or troubled, for the spirit of glory and of God
rests upon him (I Peter 3:14-17; 2:20-21; 4:14-16).

4. Before Christ’s death, burial, resurrection, and ascension, His disciples became
troubled over the future. Most assuredly we can relate to that. In view of the
coming events relative to His ascension and their facing life without Him in the
flesh, Jesus calmed their fears as He exhorted them to believe in Him and His
return, and then described what awaited them in the future (John 14:1-7).

Christ’s ascension (which had to occur in order for us to receive the Comforter
or Holy Ghost), His preparation of an eternal abode for His people, and His
coming again, should all remove every troubling spirit from our heart and
mind.

Many other things can cause our hearts to be troubled, whether it be one of the
foregoing or some other devious ploy of Satan. Let us heed Paul’s advice:

“And to you who are troubled rest with

us.”
(II Thessalonians 1:7)

______________________________________________________________________

END-TIME POSITION OF THE CHURCH

Along with committing our lives to Christ in whatever day we live, we are not to be trou-
bled over current events. Instead, we are to:

1. Use the talents that Christ has given us to our fullest potential while awaiting
His return (Matthew 25:14-30).

2. Take heed to ourselves lest our hearts be overcharged with surfeiting (dissipa-
tion), drunkenness, and cares of this life (Luke 21:34-35).

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3. Remain alert, watchful, and looking for our Lord’s return (Matthew 25:1-13).

4. Watch and pray for these two important things to develop in our lives (Luke
21:36).
A. That we may be accounted worthy to escape the things coming upon the
earth.
B. That we may be accounted worthy to stand before the Son of man.

5. Occupy (to busy oneself) until He comes (Luke 19:12-27).

6. Remain patient until His coming, constantly watching and awaiting His return
(Hebrews 9:28; James 5:7-8; Titus 2:13).

7. Be overcomers of the world, flesh, and devil. Study God’s seven promises of
future rewards to the overcomer. They shall:
A. Eat of tree of life (Revelation 2:7).
B. Not be hurt by the second death (Revelation 2:11).
C. Eat of hidden manna and be given a white stone (Revelation 2:17).
D. Be given power over the nations (Revelation 2:26).
E. Be clothed in white raiment; not have name blotted out of the Book of Life
(Revelation 3:5).
F. Be made a pillar in the temple of God (Revleation 3:12).
G. Be granted to sit with the Lord in His throne (Revelation 3:21).

Numerous scriptural instructions abound relative to the position of God’s

church as she awaits the return of the bridegroom. Perhaps these seven will
prove that God wants us to be busy in His work and unhampered by events of
the end time.

______________________________________________________________________

REFLECTIONS

God’s Word is distinct in telling us what our attitude should be during emerging crises
peculiar to the end time. Never should we get so caught up in future events that we for-
get the present and fail in our mission. Much of what happens will be beyond our con-
trol; we cannot change the present or future by worrying and being troubled over it
(Matthew 6:25-34). Troubled minds and spirits occupied with current events have no
room for noble ideas, plans, and goals to take root and grow.

Gloom and doom are so prevalent in some minds until they fear to begin a family, build
a house, plant a crop, or hope for any worthwhile achievements. Remember, God still
rules in the kingdom of people (Daniel 5:21). If we observe the wind and clouds we will

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never sow or reap. Now is the time to cast our bread on the waters and busy ourselves
in the king’s work as we await His return (Ecclesiastes 11:1-4).

When the outlook is troubling, look up, “for your redemption draweth nigh” (Luke
21:28).

______________________________________________________________________

NOTES

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WORKSHEET
LESSON 7

A SCRIPTURAL END-TIME ATTITUDE

1. Simon Peter called the outpouring of the Holy Ghost an event of the last days.
T ______ F _______
2. End time in this lesson refers primarily to what? ___________________________
3. What is the end-time attitude that Jesus told us to have? _____________________
4. Define these words: Troubled __________________________________________
Terrified ___________________________________________________________
5. List four doctrines relative to Christ’s coming. (A) _________________________,
(B)_____________________________, (C) ______________________________,
(D) _______________________________________________________________
6. Which one of the four is right? _________________________________________
Support your answer with a brief summary at the end of this worksheet.
7. What is the date of Christ’s return? ________Support your answer with Scripture.
__________________________________________________________________
8. Name the thing troubling the Galatian church. _____________________________
9. The Thessalonian church was troubled by ________________________________.
10. When we suffer for righteousness’ sake we should _________________________.
11. Jesus admonished us, “Let not your hearts be ____________________________.”
12. Paul instructed the troubled to ________________________________. Scripture:
_________________________________________________________________.
13. Our hearts are not to be overcharged with (A) ____________________________,
(B)_____________________________, (C) ______________________________.
14. We are to watch and pray for what two important things to happen to us?
(A) ____________________________, (B) ______________________________.
Scripture: __________________________________________________________
15. What does the word occupy mean?______________________________________
16. Unto them that _________________for Him will appear the second time without
unto salvation. Scripture:______________________________________________

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17. How many promises are given to overcomers in Revelation 2-3? ______________
18. What two things will overcomers be given to eat? (A) __________(B) _________
19. Jesus told us to do what, relative to tomorrow? (Matthew 6:34)._______________
20. In your own words explain what Ecclesiastes 11:1-4 means.__________________

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LESSON 8 NOTES:

NEW TESTAMENT TEACHING

CONCERNING HAIR
I CORINTHIANS 11:1-16

Much of the church world has largely ignored I Corinthians 11, except for the portion
about communion. While I am a strong advocate for observing communion (see Volume
I, lesson 36), I am also a strong contender for understanding and adhering to Paul’s
teaching on hair. Both subjects (communion and hair) are addressed in the same chap-
ter to the same people. If one portion is applicable to our day, would not the other be
also? Should we not at least examine such a basic topic as hair, since we have, or have
had, hair on our heads? Fixing or arranging our hair is one of the most time-consuming
things we do relative to good grooming. Since God’s Word deals with the subject so
extensively, surely God expects His ministers to address the matter to His people.

Before passing off the topic as irrelevant, unimportant, or uninteresting, remember that
God calls our attention to this topic. Whatever your opinion, past history, or concept
regarding your hair, will you give God, through His Word, a chance to speak to you on
this topic as you have on others? Tradition, pride, or personal opinion regarding our hair
must be subjected to what God says. Why God demands of us what He does is beyond
our human comprehension. His ways are not our ways, nor do our thoughts coincide
with his; nevertheless, we must subject our will to His and follow Him regardless of how
foreign it may be to our way of thinking (Isaiah 55:8-11).

God’s Word has much to say about our hair in relation to obedience and keeping the
commandments of God. Both the Old and New Testaments abound with references to
men and women’s hair. Certainly He has an interest in our hair if He numbers each of
the hairs on our head (Matthew 10:30; Luke 12:7).

Due to the extensiveness of the subject at hand, this lesson will only furnish a basic out-
line with limited comments on most points. We will furnish enough information for you
to understand this lesson; however, we will only present major points and issues while
leaving minor points and issues to personal study.

______________________________________________________________________

BIBLICAL REFERENCES TO HAIR

While we will refer to numerous facts from the Old Testament, our main emphasis will
be on what the New Testament says relative to hair.

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1. Leprosy was determined by interrelated problems involving hair (Leviticus
13-14).

2. The Nazarite vow had several related restrictions concerning hair (Numbers
6:1-21).

A. Scripture mentions three Nazarites:

1. Samson—Judges 13:5, 16:17

2. Samuel—I Samuel 1:11
3. John the Baptist—Luke 1:15

The Bible does not specifically call Samuel and John Nazarites, their
mothers made vows relating to the restrictions of Nazarites.

B. Jesus was not a Nazarite. He was a Nazarene, meaning He was from

Nazareth.

C. Nazarite vows are not applicable or acceptable under the New

Testament dispensation of grace. Such vows, if practiced in our day,
could violate Paul’s teaching in I Corinthians 11:14.

3. High priests along with other ministering priests (those ministering in the
Tabernacle) used material head coverings (Leviticus 21:9-15; 8:9,13; 10:6;
Exodus 39:27-29). Certain events restricted them from uncovering their head.
Uncover here comes from the Hebrew word para (paw-rah’), meaning to
loosen, to expose, dismiss, absolve, bare, make naked, uncover. The Hebrew
word pera (peh-rah) means the hair (as dishevelled), locks.

4. Under the law of jealousies, the accused woman was to have her head uncov-
ered (Numbers 5:18).

Other renderings of this passage are: (A) “Let the hair of the woman’s head go
loose.” 1 (B) “Bare the woman’s head.”2 (C) “Shall uncover the head of the
woman.”3 (D) “Shave the woman’s head.”4 (E) “Shall let her hair down.”5 (F)
“Shall uncover her head.”6 (G) “Shall unbind her hair.”7

5. A leper was to put a covering upon his upper lip and cry, “Unclean, Unclean”
(Leviticus 13:45). Covering here is the Hebrew word atah (aw-taw’) meaning
to wrap, cover, veil, clothe, array self, be clad, or put on. Was this his hand, a
veil, shawl, or a mustache grown as a mark of uncleanness and separation from
the congregation?

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Other renderings of this passage are: (A) “His head shall be left bare and he
shall cover his upper lip.”8 (B) “His head uncovered; and let him have a cov-
ering put upon his mouth.”9 (C) “The hair of his head shall go loose, and he
shall cover his upper lip.”10 (D) “The hair of his head shall go loose and he shall
cover his upper lip.”11 (E) “The hair on his head worn loose; he must cover his
mustache.”12 (F) “His hair disordered; he must shield his upper lip.”13

6. A Jewish man marrying a non-Jewish captive of war was to shave her head
(Deuteronomy 21:10-14).

7. Absalom, a rebellious young man, polled or cut his hair only once a year
(II Samuel 14:26).

8. Various isolated instances are recorded of a man using a material or garment

covering for his head or face. These were special, unusual occurrences and not
a custom, biblical teaching, or traditional practice kept by everyone.

A. Ezekiel put a turban on his head (Ezekiel 24:15-21).

B. Moses put a veil over his face (Exodus 34:32-35; II Corinthians 3:13-16).
C. Elijah wrapped his face in a mantle (I Kings 19:13).
D. David, in fleeing from Absalom, covered his head (II Samuel 15:30-32).
E. Haman covered his head (Esther 6:12).
F. Jeremiah mentioned the Jews covering their heads in a time of famine
(Jeremiah 14:1-4).

9. Nebuchadnezzar’s long hair was a result of God’s judgment against him, show-
ing God’s disfavor (Daniel 4:33).

10. Hair is used symbolically in both testaments to convey a truth; express sorrow,
pleasure, or displeasure; or as a statement of protection (Jeremiah 7:29; Daniel
3:27; 7:9; Acts 27:34; Revelation 6:12; 9:8; 1:14; Hosea 7:9; Psalm 69:4; I Kings
1:52).

11. We are not to swear by our head, since we cannot make one hair white or black
(Matthew 5:36).

12. A woman in Jesus’ time washed His feet with tears and dried them with her
hair (Luke 7:36-50).

13. New Testament women are not to braid or plait into their hair gold or gaudy
items (I Timothy 2:9; I Peter 3:3).

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14. Veils are first mentioned in Genesis 24:65 in connection with Rebekah. Tamar
covered herself with a veil (Genesis 38:12-19). A veil is also mentioned in
Song of Solomon 5:7.

While veils or mantles were used in ancient times, there is not one scriptural hint or evi-
dence that they were worn as an adherence to God’s Word. Veils in some cultures were
customarily and traditionally worn, but not on the basis of Scripture.

Under God’s written law to Moses, not one verse of Scripture commands, instructs, or
suggests that veils should be worn.

The use of the face veil as a regular article of dress was unknown to the
Hebrew women, and if “veil” is to be understood in Canticles 4:1, etc., it
was worn as an ornament only. The modern oriental custom of veiling is
due to Mohammedan influence and has not been universally adopted by
Jewesses in the Orient. In New Testament times, however, among both
Greeks and Romans, reputable women wore a veil in public and to
appear without it was an act of bravado (or worse).14

Cross-referencing the subject of hair, covering, mantle, veil, etc. in a lesson of this type
is impossible due to space. Following through on every reference will enhance your
knowledge of the subject as well as prove the validity and contextual fairness of this
study.

______________________________________________________________________

INTRODUCTION TO I CORINTHIANS 11

Paul introduced two symbolisms of great importance to the New Testament church in
this outstanding chapter. They are:

1. Hair—as a symbol of a woman’s submission to her husband when it is uncut

and as a symbol of a man’s submission to Christ when he cuts his hair.

2. Bread and Fruit of the Vine—as symbols of the body and blood of Jesus
Christ.

The bread and fruit of the vine are not the actual body and blood of the Lord; they are
only symbols of it. Bread and the fruit of the vine are real substances; however, in this
instance both are used symbolically.

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Our hair, while a real item and object, is a symbol of submission. Although hair itself is
not submission, it does symbolize submission when the believer keeps God’s Word rel-
ative to hair.

Paul further addressed three important areas of relationship in the matter of women not
cutting their hair.

1. Headship—The head of Christ is God, the head of the man is Christ, and the
head of the woman is the man. While the text refers to a woman’s physical
head, it also speaks of her husband as her head.

2. Creation—In the initial creative act, woman came from the man (verse 8); the
woman was created for the man (verse 9). However, the man does not exist
without the woman, nor the woman without the man (verse 11). The woman is
of the man, and the man is of the woman, and both are from God (verse 12).
The creative process required the man Christ Jesus to be submissive to God
(His Father), the man to be submissive to Christ, and the woman to be sub-
missive to the man.

3. Angels—correlation exists not only between women’s hair and her headship,
but also between woman’s hair and the angels. God’s church manifests to
heavenly powers (angels included) His wisdom (Ephesians 3:10). A woman’s
authority to manifest this is lost when she cuts her hair.

______________________________________________________________________

FACTS ESTABLISHED IN I CORINTHIANS 11

A careful study of I Corinthians 11:1-16 brings to light several indisputable facts wor-
thy of our attention. Other facts exist in this passage; however, these are the major ones.

1. Paul admonished us to follow him as he followed Christ, thus establishing a bib-

lical principle of telling us to follow a man only as he follows Christ (verse 1).

2. He gave personal praise for keeping the ordinances (often rendered “tradi-
tion”) delivered to the believers (verse 2).

3. He established the principle of headship (verse 3).

4. A man who prays or prophesies having his head covered dishonors his head
(verse 4).

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5. A woman who prays or prophesies with her head uncovered dishonors her
head and is equal to, or the same as, if she were shaven (verse 5).

6. For a woman to be uncovered is equivalent to being shorn. Being shorn,

shaven, or uncovered is a shame. She is to be covered (verse 6).

7. Man is the image and glory of God and should not cover his head (verse 7).

8. Initial creation produced woman for the man; she is of, or from, the man and
was created for the man (verse 8 -9).

9. A woman’s covering is noticed by the angelic realm (verse 10).

10. After the initial creation, the procreation process now causes man to be of the
woman and the woman of the man, thus establishing an interdependence
(verse 11-12).

11. It is uncomely (unbecoming, indecent, shameful, unseemly) for a woman to

pray unto God uncovered (verse 13).

12. Nature, the force that causes love for offspring, and teaches us to nourish and
care for them and ourselves, taught the Corinthians, and us, that long hair is a
shame to a man (verse 14).

13. Long hair is a glory to a woman; her hair is given her for a covering. Here is
the meaning, definition, and determination of what type covering Paul referred
to (verse 15).

14. “Contentious” comes from the Greek word philoneikos (fil-on’-i-kos) meaning
fond of strife, disputations (neikos—a quarrel). Corinth or any other church
would not and should not accept such rebellion. Paul did not negate all he had
said in the first 15 verses by using one verse to say “if you don’t want to obey,
be contentious and all is well.” In Romans 2:6-9, God pronounced judgment
upon contentious people (verse 16).

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WHO WAS I CORINTHIANS 11 ADDRESSED TO?

According to the author, Paul, I Corinthians was addressed not only to the church at
Corinth but to all who call upon the name of Jesus Christ in every place (I Corinthians
1:1-2). Paul further stated in I Corinthians 14:37, “the things that I write unto you are
the commandments of the Lord.”

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We cannot pawn off Paul’s teaching as regional, historical, or a personal tangent rele-
vant to custom and personal prejudice. It is timeless, relevant, and universal in applica-
tion to all saints. It is God’s inerrant Word, a matter by which we will be judged, and a
code of conduct by which we must presently live!

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DEFINITION OF TERMS RELATIVE TO HAIR

Paul’s use of certain words and terms must be defined in context if we are to understand
I Corinthians 11. The following definitions are from Strong’s Exhaustive Concordance
and Webster’s New Universal Unabridged Dictionary. We refer to other words in order
to ensure clarity, proper translation, and contextual harmony. Further defining of these
terms is interesting, and I encourage you to do so.

• Shorn—(Greek) keiro (ki’-ro) to shear.

Webster: Shorn is the past participle of shear. Shear: 1. To use a cutting tool as
shears in trimming or cutting wool, metal, shrubbery, etc. 2. To come apart or
break under the action of shearing stress. 3. To cut with shears or a similar
sharp-edged instrument. 4. To remove (the hair, wool etc.) by cutting or clip-
ping. Tenses—shear, sheared, sheared or shorn.

• Covered—(Greek) katakalupto (kat-ak-al-oop’-to): to cover wholly, veil,

cover, hide.
kalupto (kal-oop’-to): to cover up, cover, hide.
kata (kat-ah’): down, out of measure, mightily or more.
krupto (kroop’-to): to conceal by covering, hide, keep secret.

• Covering—(Greek) peribolaion (per-ib-ol-ah’-yon): something thrown

around one, a mantle, veil, covering, vesture.
(Hebrew)—atah (aw-taw’): to wrap, cover, veil, clothe, array self, be clad,
cover, fill, put on.

• Uncover—(Hebrew) para (paw-rah’): to loosen, expose, dismiss, absolve,

bare, make naked, uncover.
pera (peh-rah): the hair, as dishevelled locks. (Although these are Old
Testament terms, I included them since this lesson refers to the text where they
appear.

• Uncovered—(Greek) akatakaluptos (ak-at-ak-a-loop’-tos): unveiled or

uncovered.

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• Shaven—(Greek) xurao (yoo-rah’-o): a razor to shave or shear the hair, shave.

• Dishonoreth—(Greek) kataischuno (kat-ahee-skhoo’-no): to shame down,

disgrace, put to the blush, confound, dishonor.

• Shame—two Greek words are used in defining this word:

(A) aischron (ahee-skhron’): a shameful thing, indecorum
(B) atima (at-ee-mee’-ah): infamy, comparative indignity, disgrace, dishonor,
reproach, shame, vileness.

• Nature—(Greek) phusis (foo’-sis): natural production, native disposition,

constitution, or usage. Webster: 1. inborn character, innate disposition, inher-
ent tendencies of a person. 2. any or all of the instincts, drives, desires,
appetites, etc. of a person.

• Comely—(Greek) prepo (prep’-o): to be suitable or proper, fit or right.

______________________________________________________________________

QUESTIONS AND CONSIDERATIONS

Without an open forum available to us, it is impossible to answer all questions pertain-
ing to this subject. However, for the sake of clarity, we will address some pertinent ques-
tions and considerations.

Since the topic of hair touches every individual’s life, it is important for us to adhere to
what God’s Word teaches about hair. Before we pawn off this lesson as unimportant,
saying that God is not interested in what we do about our hair, let us investigate it
prayerfully.

1. Paul used the word covering extensively in I Corinthians 11. What is this cov-
ering, in reference to hair? Are there two kinds or types of coverings in this
chapter? Do verses 4-10 refer to material coverings or garment veils? Is hair
referred to as a covering separate and apart from, or in conjunction with, veils?
Is the covering of I Corinthians 11 used consistently and impartially for both
men and women?

Paul clearly defined in I Corinthians 11:15 what type covering he referred to

for both men and women. Hair, not garment veils, scarves, mantles, kerchiefs,
or hats, is the covering referred to in all of I Corinthians 11. Garment cover-
ings and hair combined are not in view in this chapter as a covering. One or

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the other (veils or hair) must be determined as the covering. It is distinct and
unquestionable that hair, and hair alone, is the covering Paul referred to.

2. What does it mean to be shorn? (See definitions).

Any effort to cut, bite, break off, burn, use permanents, etc. as a means of
shortening the hair violates the Word and its spirit—they are wrong when used
to purposefully shorten women’s hair.

3. What does Scripture teach concerning veils?

As previously noted in this lesson, veils worn by women are mentioned three
times in the Bible. Not one Old or New Testament passage commands,
instructs, teaches, or suggests that a woman wear a veil as a covering or as an
act to please God. Veils are a cultural, regional, and national custom of some;
however, their usage is not predicated upon Scripture. While the wearing of
veils is not sinful or contradictory to Scripture, neither does the Scripture com-
mand that they be worn.

4. Here are ten reasons why Paul was not referring to veils or a garment covering
for the head in I Corinthians 11:

A. Teaching women to wear veils over their hair, that both are essential, and
that without a veil they are not covered, contradicts I Corinthians 11:15 and
in effect establishes two coverings for the woman.
B. Wearing a veil over cut hair would not constitute a biblical covering.
C. Veils, hats, shawls, etc. are not sinful if worn by a woman; however, they
are not required by the Scriptures.
D. If a veil is an essential covering for a woman, she would be unable to pray
or prophesy unless she had one on her head.
E. Veils, if required, are essential when entering the supernatural realm. Our
hair, without a veil on top, will suffice in normal, everyday affairs if such
teaching is in fact true.
F. Veils, if required, would supersede the natural covering of uncut hair.
G. Does wearing a veil indicate submission, or uncut hair on a woman? Hair
does, according to the Bible.
H. If a material or garment covering is the only covering referred to in I
Corinthians 11, how then could someone cut, shear, or shave it?
I. Veils or manmade garments of some type would become a woman’s glory
rather than her hair, if they constitute a covering.
J. Teaching that veils are a biblical covering for a woman promotes the cut-
ting of the hair (the natural covering). Such exegesis of the Scripture is
flawed.

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5. How long is long hair on a woman?

After conversion a woman who does not cut her hair has long hair. Length
specifications are not found in the Bible—only that a woman’s hair be uncut
after she is born again.

6. Principles applied to Christians concerning hair.

A. If a woman allows her hair to grow she becomes covered. The symbolism
of submission is fulfilled as she allows her hair to grow.
B. If a man allows his hair to grow he becomes covered. He must keep cut-
ting his hair since God requires a man to be uncovered.
C. God wants a distinction of the sexes. During some periods of time men’s
hair may not have been styled as it is today, but there was always a marked
distinction between men and women just as there should be in our day and
each succeeding generation.

7. How is a woman to fix her hair?

A. It is to remain uncut.
B. It is not to be plaited or braided with gold or gaudy ornaments (I Timothy
2:9; I Peter 3:3).
C. Excessive hairstyles that are worldly, prideful, etc. are to be avoided.
D. Either put up or hanging down is permissible. If down it should be neat,
clean, controlled, and out of the face. If up, it should not be gaudy or exces-
sive in size. If your pastor or church encourages you to wear your hair
arranged up, strive to obey, showing a good spirit and attitude.
E. Hats or veils may be worn but are not required by the Scripture.
F. Hair pieces are not wrong if used in hair that has become thin or for foun-
dation pieces. To produce gaudy, excessive hairstyles with them is unac-
ceptable.
G. Dying the hair is unacceptable since it is cosmetic and falls into the cate-
gory of face paint and other cosmetics.

Arrangements, styles, and ways which women fix their hair are constantly
changing. This within itself is acceptable and proper so long as it does not
become excessive or a matter of sinful pride. Self-respect should cause us
to have a neat hairstyle).

8. Biblical principles and guidelines relative to men’s hair.

A. It should be kept cut over the ears, eyes, and collar.

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B. Long hair connects us to an undesirable element.
C. Beards, mustaches, long sideburns, or long hair should not be worn when
they identify us with an undesirable element in our society.
D. Hair pieces are not sinful if kept at a length commensurate with Bible stan-
dards. Men should not dye their hair, since this is strictly cosmetic.
E. Perms, foolish configurations cut in the hair, and silly hairstyles have no
place among Christian men.
F. Style is not specified—only that it be short. However, any good Christian
man will not follow the trend and style of movie stars, rock groups, homo-
sexuals, etc.

Both nature and the Scripture teach men not to have long hair. God’s Word
is silent concerning how they should wear their hair; however, it is clear
that God wants a marked distinction between men and women, and hair is
one item denoting such distinctions. While styles and customs have
changed, God has not, and all Christian men should keep their hair cut and
groomed in a distinctive and identifying manner.

Beards and or mustaches have been worn in some cultures and periods of
history without any connotation of rebellion or any connection to an unde-
sirable element of society. During the past several decades facial hair in the
United States of America became a mark of identity with the wrong crowd
or an act of rebellion. By no means do all people who wear facial hair fit
in this category, but since it could identify them with such, Christian men
should refrain from wearing facial hair under these circumstances.

9. “For this cause ought the woman to have power on her head because of the
angels” (I Corinthians 11:10). Paul unquestionably connected women’s hair
with angels. Several interpretations are available:

A. We have a salvation that angels desire to look into (I Peter 1:12).

B. Christ manifests His wisdom to the principalities and powers (angels) in
heavenly places by the church (Ephesians 3:7-11).
C. Someday we will judge angels (I Corinthians 6:2-3).
D. Angels minister to the heirs of salvation (Hebrews 1:14).
E. Angels bear us up over stones—will they, if we rebel? (Psalm 91:11-12).
F. Fallen angels were caused by rebellion—Christian women become subject
to these evil spirits when they lose power on their head by cutting their hair
(Matthew 25:41).

10. Can I be contentious and cut my hair if I am a woman, or let it grow if I am a

man and still be acceptable to God?

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A. God would not give us fifteen verses of explicit instructions on a matter so
important and then negate these instructions with one verse. Such an inter-
pretation could not possibly be consistent with Bible hermeneutics.
B. Refer to the definition of the word contentious given earlier in this lesson.
God’s judgment and sentence against the contentious should cause us to be
obedient—not contentious (Romans 2:6-9).

11. Remember, ladies, your hair is a spiritual covering as well as a physical entity.
Shortening your hair by some human means, although you may be able to hide
it, causes the following:

A. Promotes hypocrisy.
B. Uncovers you and prohibits you from praying or prophesying properly.
C. Condemns you, because you have tampered with your glory.
D. Indicates rebellion and lack of submission to your husband or father as
well as Jesus Christ.
E. Causes loss of power before the angels.
F. Is the same as if you were shaven.
G. Is a shame to you.

12. For a man to have long hair causes the following:

A. Indicates his dishonor to Christ as his head.

B. Prohibits his praying or prophesying properly, because his head is covered.
C. Becomes a shame to him.
D. Denotes rebellion against nature and Scripture.
E. Crosses sexual barriers and distinctions, creating a loss of his spiritual
identity before God.
F. Condemns him before God by both nature and the Scripture.
G. Renders him, in the eyes of God, as being covered. Women alone should
have this status.

13. Some teach strongly against a woman cutting her hair and that furthermore she
should have a second covering of a veil or her hair arranged on top of her head.
Others interpret I Corinthians 11 as embracing all three of the elements (1)
uncut hair, (2) hair arranged on top of the head—not hanging down, and (3) a
veil of some type on top of that. Then and only then do women actually
become covered according to such teachings. While those who promote such
teachings only from the purest of motives, are sincere, upon close examination
they are not consistent with the Scriptures.

A. Although a woman was rendered uncovered, apparently by letting her hair

hang loose in Numbers 5:18, this in no way transfers into I Corinthians 11

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as a teaching for women to place their hair on top of their heads. Uncut hair
is the covering of I Corinthians 11 and not the type or style of arrangement.
Teaching hair arrangement as a covering rather than the hair itself does
injustice to Scripture and would promote cutting off any hair not needed in
completing the said arrangement.

Applying this principle to men would mean that a man may wear his hair
long so long as he does not arrange it on top of his head. Keeping his hair
long, down, and flowing renders him uncovered according to this interpre-
tation. Again, such an idea is scripturally unfounded. Hair is the covering,
and a man is not to be covered; therefore, he must keep cutting his hair.

B. If a hat, veil, shawl, etc., constitutes a biblical covering, then a man must
never wear a hat of any sort. A hat does not constitute a covering, so it is
not wrong for men or women to wear hats if they so choose. To remain
uncovered, a man must keep his hair cut; to remain covered a woman must
not cut her hair.

C. If hair is not the biblical covering that God wants, then a woman may cut
off any or all her hair or even shave her head so long as she wears a man-
made head covering. Paul refuted such an idea and plainly established that
hair and hair only is the covering that God desires (I Corinthian 11:15).

D. While the word covering can mean a veil or mantle, this meaning or defi-
nition cannot apply in I Corinthians since Paul declared that a woman’s
hair is given her for a covering (I Corinthians 11:15). Moreover, if hair is
not consistently used as the definitive term for covering, then we are at a
loss to properly define what a biblical covering is. God’s Word is distinct,
and contextual clarity is evident in this case as much or more than other
places; therefore, we must be consistent in our application of it.
Consequently, we can conclude from both a definitive and contextual
standpoint that hair is the veil, mantle, wrap, vesture, or covering of
I Corinthians 11.

______________________________________________________________________

REFLECTIONS

We have made very effort to show clearly from the Word of God the importance and
essentiality of women not cutting their hair and men keeping theirs cut. Nothing is
intended here to criticize, belittle, or destroy cultural or regional teachings different
from those where the author resides. I have no qualms about veils or hair arranged on
top of the head; however, I believe only one biblical covering exists for both men and

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women and that is hair. Clearly from the Scripture we can see how God wants women
covered and men uncovered.

However inconvenient or out of style these requirements may be, if we are to please God
our only alternative is to teach and practice them.

Only in recent years has short hair become vogue for American women and long hair
for the men. I plead with all true, Bible-believing Christians to refrain from following
the unbiblical fads of society and return to established biblical truths. Women, your long
hair is a glory to you. Why cut off any of the one thing that God Himself declares to be
your glory? Men, if you have long hair it is a shame to you! Why shame yourself by
such a needless practice as wearing even borderline long hair?

God’s plan is unique for us; when we adhere to it, we become His epistles known and
read of all men and His ambassadors to a lost world. I challenge you to continue in the
ordinances of I Corinthians 11 and commend you for your untiring efforts in striving to
obey them.

______________________________________________________________________

ENDNOTES
1
J. H. Hertz, The Pentateuch and Haftorahs (London, England: Soncino Press, l987), 590.
2
The Jewish Publication Society, Tanakh—A New Translation of the Holy Scriptures According to
the Hebrew Text (New York: The Jewish Publication Society, l985), 213.

3
Sir Lancelot Charles Lee Brenton, The Septuagint with Apocrypha: Greek and English (Peabody,
MA: Hendrickson Publishers, l851), 179.

4
George M. Lamsa, Holy Bible from the Ancient Eastern Text (San Francisco: Harper and Row,
Publishers, 1933), 159.

5
Curtis Vaughn, Twenty-six Translations of the Bible (Chattanooga, TN: AMG Publishers, l985),
1:462.

6
Ibid.

7
Ibid.

8
Tanakh, 174.

9
Septuagint, 144.

10
Pentateuch and Haftorahs, 465.

11
Twenty-six Translations of the Bible, 381.

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Ibid.
12

Ibid.
13

14
James Orr, ed. The International Standard Bible Encyclopedia (Grand Rapids, MI: William B.
Eerdmans Publishing Co., l939), 5:3047.

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NOTES

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WORKSHEET
LESSON 8

NEW TESTAMENT TEACHING CONCERNING HAIR

1. What disease in the Old Testament was often determined by hair? _____________
Scripture. __________________________________________________________
2. Name three men who were Nazarites. (A)________________________________,
(B)_____________________________, (C) ______________________________.
3. Was Jesus a Nazarite? ________________________________________________
4. Is there a verse or inference in either Testament requiring women to wear veils?
________ If so where? _______________________________________________
5. What are the two symbols Paul used in I Corinthians 11? (A) ________________,
(B) _______________________________________________________________
6. Hair symbolizes what? _______________________________________________
7. What three areas did Paul address relative to women not cutting their hair?
(A) __________________, (B) __________________, (C) __________________.
8. A man who prays or prophesies having his head covered ____________________
his head.
9. A woman who prays or prophesies with her head covered ___________________
her head, and it is the same as if she were________________________________.
Scripture. __________________________________________________________
10. For a woman to have long hair it is a _______________________________to her.
11. A woman’s________________________ is given her for a _________________.
Scripture: __________________________________________________________
12. Who is I Corinthians 11 addressed to? ___________________________________
13. Define shorn: _______________________________________________________
14. Define covering: ____________________________________________________;
uncover: __________________________________________________________.
15. What does the Bible say about veils? ____________________________________
16. Give three reasons why I Corinthians 11 does not refer to veils. (A) ___________,
(B)_____________________________, (C) ______________________________.
17. How would you define long hair on a woman? ____________________________
On a man? _________________________________________________________

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18. What does it mean for a woman to have power on her head because of angels?
(A) __________________, (B) __________________, (C) __________________.
19. Write a short summary on being contentious. What does it mean? _____________
_________________________________________________________________.
20. Give a brief synopsis from this lesson on how a woman should wear her hair and
how a man should wear his. Deal with women not cutting their hair versus men cut-
ting theirs.

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LESSON 9 NOTES:

LEARNING TO TRUST GOD

PROVERBS 22:17-21

J. T. Payne, an outstanding Bible scholar and teacher, who pastored many years in
Porterdale, Georgia, passed from this life on October 7, l987. Shortly after his death the
following note was found in his Bible:

Trust is a dimension beyond faith. Faith

will see miracles, but trust will carry you
through when you can’t understand why
faith didn’t work. Not always can faith
deliver from the den of lions, but it’s trust
that will be able to keep you. Not only
faith will deliver you from the valley of
shadow of death, but trust will carry you
through the valley.

Upon sharing with me the events surrounding Brother Payne’s death from cancer, Sister
Payne gave me a copy of this note she had found in his Bible.

From this brief but powerful message I was inspired and motivated to study and write
on the subject of trust. Realizing the value of acquiring this essential position in and
toward Christ, I purposed to learn more about trusting God. Allow me to share with you
what I have learned and what I believe about this vital element that we all need.

______________________________________________________________________

WHAT IS TRUST?

Since our subject appears in both testaments, let us look at the root words that are trans-
lated by our English word trust.

HEBREW TERMS

1. Chacah (khaw-saw’): to flee for protection, to confide in, have hope, to make
refuge.
2. Batach (baw-takh’): to hie for refuge, be confident or sure, and hope.
3. Yachal (yaw-chal’): to wait, be patient, hope, tarry, to stay.

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4. Mibtach (mih-tawkh’): a refuge, security, assurance, confidence, and hope.
5. Machceh (makh-seh’): a shelter, hope, or refuge.

GREEK TERMS

1. Elpizo (el-pid’-zo): to expect or confide, to hope.

2. Peitho (pi’-tho): to convince, pacify, or conciliate, to rely, believe, have confi-
dence, and make a friend.
3. Pisteuo (pist-yoo’-o): to have faith, entrust (especially one’s spiritual well-
being to Christ), believe, commit, to put in trust with.
4. Pepoithesis (pep-oy’-thay-sis): reliance, confidence, and trust.

WEBSTER’S DICTIONARY

1. Confidence; a reliance or resting of the mind on the integrity, veracity, justice,

friendship, or other sound principle of another person or thing.
2. One who or that which is trusted.
3. Something entrusted to a person; a charge, duty, etc.

When we examine these terms and definitions, it becomes clear that trust is an ingredi-
ent in life that we all want to acquire. Since trust is a learned art and we need to be taught
how to trust, pursue with me this valuable commodity.

______________________________________________________________________

LEARNING TO TRUST

Trust is not an inherent characteristic or trait of humans. Due to Adam’s fall, which sub-
sequently plunged us all in the abyss of sin, people inherently distrust. Why? Simply
because Satan has lied to us about both spiritual and physical death. Nothing creates dis-
trust quicker than deceit, and this is exactly what happened to Adam and Eve along with
the rest of the human race. Satan deceived them.

One of Satan’s greatest ploys and most effective tactics is to cause people not to trust
God. In essence he says, “You can’t believe what God says!” To Eve he said, “Ye shall
not surely die,” although God had emphatically stated otherwise (Genesis 3:1-5).
Listening to Satan results in blatant distrust toward everything and everybody.

From such nature and background, God has worked with humans and produced a plan
whereby they can learn to trust again. In such a frame of reference it becomes unques-
tionable that God’s Word can be depended upon, whereas Satan’s cannot. Through the

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maze of satanic influence, we must somehow learn the invaluable lesson of trust.

While there are many avenues through which we may acquire trust in God, three major
ones are at our disposal:

1. God’s Word—Studying the track record of someone or something in which

we can possibly trust, can become a basis for our decision. After examining
some things, we know they are not worthy of our trust, whereas others build
confidence in our heart and mind. The Bible is one of the most valuable
instructors available to teach us how and whom to trust.

Proverbs 22:17-21 establishes steppingstones to trust.

A. We are to lend our ear and hear the words of the wise. Hearing God’s Word
is a prerequisite to faith; and faith is a prerequisite to trust. First, in our
journey we must hear God’s Word.
B. Next we are to apply our hearts to God’s knowledge. Truth must enter into
our heart and be believed and accepted as fact (verse 17).
C. Retention of the Word is essential; we must keep it within and hide it in our
heart (verse 18).
D. “They shall withal be fitted in thy lips” (verse 18). We must then speak
God’s Word verbally and mentally in our self-talk. “That thy trust may be
in the LORD . . .” (verse 19).

We cannot acquire trust in God without absolute confidence in His Word. If we

follow these steps with the Word, trust in God will be established in our lives.

2. Personal Experience—Serving God will bring encounters with all types of

experiences, and from these we will learn to trust in God. Trials, sickness,
hurts, disappointments, etc., will not destroy us if we are determined to be
saved, and they will develop in us a deep, abiding sense of confidence and
trust.

After nearly forty years of leading Israel, David, in reflecting upon his many
battles, knew whom he could unquestionably trust. He had been betrayed by a
son, trusted counselors, and friends, but he could say of God, “In him will I
trust: he is my shield, and the horn of my salvation, my high tower, and my
refuge, my saviour; thou savest me from violence” (II Samuel 22:3).

My personal experience of walking with Him for over thirty-five years has
taught me that I can unreservedly trust God.

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3. Instruction—Arriving at the point of being able to trust God could be accom-
plished so much quicker if we would only learn from others. God has blessed
most of us with parents, elders, ministers, and friends in our lives from whom
we can learn valuable lessons of trust. Receiving instruction from others based
on God’s Word and their experiences can be a shortcut to our goal if we will
only listen. Trust, in a great measure, can be learned through instruction
(Ephesians 1:13).

Learning to trust God is one of the greatest truths we could ever learn. So many have
been side-tracked into the destructive field of distrust; let us beware lest this tragedy
befall us.

Distrust is one of the most miserable, defeating, debasing spirits we can allow to live in
our mind and heart. Suspicion, fear, separation, seclusion, and cynicism are the lot of
those who distrust. If events and circumstances in your life have given birth to distrust,
by all means rise above them and walk again in the light and quietness of trust.

______________________________________________________________________

FAITH VERSUS TRUST

Faith is an essential element we must have in coming to God and in pleasing God
(Hebrews 11:6). Faith is also a necessary ingredient and foundation upon which to build
trust in God. It is possible to have faith in God while not trusting Him completely; how-
ever, it is impossible to trust God without first having faith in Him. Therefore, faith
becomes a preliminary step in establishing trust in God.

Trust is a step beyond and a dimension deeper than faith. Many can believe who cannot
trust; therefore, when their faith does not produce the desired results they despair. Trust
stabilizes and secures us when we do not receive what we have asked and thought we
had faith for. When combined, faith and trust are powerful allies; trust will sustain us in
what faith does not deliver us from.

Trust holds faith in place. Doubt displaces faith, while trust resists and gives no place to
doubt, thereby anchoring our faith in God. When our faith does not alter our circum-
stances, trust enables us to accept life as it is. Remember, faith is the catalyst that pro-
jects and propells us toward and into trust. When we return faith in God, it will mature
into trust; trust then keeps us from becoming bitter when our requests are not granted.

Consider these contrasts in faith and trust:

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1. Faith—expects things.
Trust—accepts things.

2. Faith—produces change.
Trust—submits to unchanged conditions.

3. Faith—reaches.
Trust—retains.

4. Faith—rushes.
Trust—waits.

5. Faith—is believing.
Trust—is knowing.

Trust is the ultimate relationship between humans and God; nothing supersedes it.
Notice from the following examples how trust kept people when faith did not deliver
them. Keep in mind that there was no flaw in their faith, but with their faith they had
trust.

1. Daniel—He was a great man of faith, but it was trust in God that caused him
to submit to being thrown to the lions (Daniel 6:1-24). In him we see what faith
and trust combined can accomplish.

2. James and Peter—One was delivered, the other beheaded. Simon Peter’s faith
coupled with that of the church delivered him, but when James was beheaded
he needed and had trust (Acts 12:1-19).

3. Shadrach, Meshach, and Abednego—Faith caused them to declare that God

was able to deliver them from the fiery furnace. Trust caused them to say, “But
if not, be it known unto thee, O king, that we will not serve thy gods, nor wor-
ship the golden image which thou hast set up” (Daniel 3:18).

4. Paul—Faith secured him in the experience of I Corinthians 11:24-28, while

trust caused him to pen the words of II Timothy 4:7-8.

Trust never stands alone without faith, for faith is the essential cornerstone upon which
it stands. We have presented nothing here with the idea of lessening the importance of
faith. My objective is to challenge you to walk the high road of trust when you feel that
your faith has not produced what you requested. When prayers are not answered as you
wish, do not abandon your faith; just simply trust Him!

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INSTRUCTION TO THE TRUSTING

God’s highest desire for us is that we trust Him. Knowing our ability to trust and the
ingredients necessary for us to do so, God has given us some instructions relative to
trust. Strangely enough, some things can elicit our trust while they are unworthy of it.
God in His wisdom knows that certain things can and will deceive us and so warns us
not to trust in them. Heeding His Word on these points is in our best interest.

1. We are not to trust in riches (Mark 10:24; I Timothy 6:17; Psalm 49:6-7).
2. We are not to trust in idols (Isaiah 42:17; Exodus 20:1-6; I John 5:21).
3. We are not to trust in ourselves (II Corinthians 1:8-9; Luke 18:9-14;
Philippians 3:3).

Along with these pointed instructions, God warns us against becoming overconfident
and trusting human devices and other deceitful things (Psalm 20:7; 44:4-8; 118:8-9;
Isaiah 59:4).

Over and over again God admonishes us to trust in Him and His Word (Psalm 119:42;
I Timothy 4:10; I Chronicles 5:20; Psalm 62:8). God and His Word are trustworthy,
deserving our trust and confidence at all times, regardless of what befalls us.

______________________________________________________________________

REFLECTIONS

Miracles such as the one where loaves and fishes were multiplied bring out throngs of
followers. Trust follows when there are no loaves and fishes, when the storms rage, and
when it seems that all the world is against us. Trust is unaffected by circumstances; it is
the highway upon which the confident tread.

Distrust is a wretched state in which to live in. Those who do so have little, if any, faith
in anything or anyone, while spending their life in suspicion, fear, and anger. Certainly
we must all learn that some people are not worthy of trust, but we should never allow
isolated instances of hurt to drive us into the shell of distrust.

Trust is a powerful sedative for the soul, calming fears and easing tensions. It enables us
to accept life, and walk confidently with God regardless of what happens. Trust is not
tender or easily intimidated, and when perfected in us, nothing can daunt it. It is a heat
shield against satanic attacks, releasing powerful faith. Never is it affected by the out-
come.

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Trust is unaffected by environment. War/peace, poverty/prosperity, sickness/health,
life/death—all of life’s contrasts become fuel for trust. It requires no insight; it thrives
in crisis, demands no signs, wonders, or miracles in order to operate. Trust is quiet, is
youthful, seeks no changes in circumstance, abounds in shadows, reigns in darkness,
needs no recognition, wears no crown, and seeks no throne. It is the silent, unseen
fortress of the soul for those who possess it.

Trust has no restrictions, limitations or demands; is not predicated on results; lives with-
out ifs, attachments, or amendments. Trust is worry’s treatment, despair’s cure, fear’s
remedy, anxiety’s balm, and life’s healer. Oh the truth of the old refrain, “’Tis So Sweet
To Trust in Jesus!”

Job, the epitome of trust, gave his testimony of how he felt about God. May it be yours
and mine.

“Though he slay me, yet will I trust in him:

but I will maintain mine own ways before
him.”

(Job 13:15)

______________________________________________________________________

NOTES

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NOTES

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WORKSHEET
LESSON 9

LEARNING TO TRUST GOD

1. Define the word trust. ________________________________________________

2. Give one Hebrew word for trust. ______________One Greek word. ___________
3. How did Satan create distrust in Eve? ___________________________________.
4. List three things that will teach us to trust. (A) ____________________________,
(B)_____________________________, (C) ______________________________.
5. Name four steppingstones to trust. (A)_______________, (B)________________,
(C)____________________________, (D)_______________________________.
6. How can God’s Word teach us to trust Him? ______________________________
7. How long did David rule over Israel? ____________________________________
8. What was David’s statement concerning his trust in the Lord? ________________
Scripture: __________________________________________________________
9. List three important people in our lives who can teach us to trust. (A) _________,
(B)_____________________________, (C) ______________________________.
10. Describe the benefits of learning trust through instruction. ___________________
__________________________________________________________________
11. Are faith and trust the same thing? ______Why? __________________________
12. Give three contrasts of faith versus trust. (A) _____________________________,
(B)_____________________________, (C) ______________________________.
13. When faith does not produce desired results, does it mean our faith is flawed? ___
14. When our prayers are not answered as we wish, what should we do?___________
15. Name three men from this lesson who had faith and trust in God. (A)__________,
(B)_____________________________, (C) ______________________________.
16. Why are we not to trust in riches? ______________________________________
17. We should not trust in ourselves because _________________________________
18. Our trust is to be in _____________________and His _____________________.
19. Write a paragraph on trust in your own words. ____________________________
20. Write verbatim Job’s testimony relative to trust. ___________________________
______________________________Scripture:____________________________

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NOTES

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LESSON 10 NOTES:

THINGS A CHRISTIAN OUGHT TO DO

PART I
CHRISTIANS OUGHT TO LOVE ONE ANOTHER
I JOHN 4:7-21

The New Testament presents numerous topics relative to Christian conduct. Due to our
sinful nature, some teachings are restrictive, while others are liberating compared to the
discipline of the Mosaic law. Elements that we may perceive as restrictive or exercising
control over us will, in the eventual analysis, prove to be liberating forces in our lives.

God’s Word has clearly defined all points of importance relative to Christian conduct.
Inventions and contrivances peculiar to each generation, while not named specifically or
item by item are, nevertheless, dealt with by Scripture. Our challenge is to maintain a
love for God and His Word to such an extent that we can recognize and separate our-
selves from things that harm our relationship with God. Sensitivity to the Spirit and a
strong discipline over our flesh, the world, and Satan are essential to our continued fel-
lowship with God and His people. Nothing can separate us from the love of God so long
as we maintain our devotion to Him. Anything that we allow to take precedence and
prominence over Him and His Word will separate us from God.

God’s requirements are not beyond us. We can keep them, and we must keep them if we
are to please Him. Within ourselves, or if we depend on sheer human effort or desire,
we fail. However, when we are born again of the water and Spirit, thus empowered by
the Holy Ghost (Acts 1:8), we can succeed. His expectations of us bring glory to His
cause and fulfillment to our lives when we carry them out.

Although we will cover several topics in the following lessons, by no means will they
present every detail of godly living. Nevertheless, they will discuss things we ought to
do—the minimal requirements for all professing Christians. Failing to implement them
in our lives will lead to failure and will be displeasing to God. Ignoring these as irrele-
vant does harm to the work of God and the body of Christ.

Allow these things to challenge you to the high plane of fellowship with God and oth-
ers. Incorporate them into your daily life; you will be better for it, others will be blessed,
and souls will be saved.

______________________________________________________________________

DEFINITIONS

Understanding the key word in these lessons is essential to our obeying these
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commands.

• Ought—comes from two Greek words, both of which apply to our

study.
1. dei (die) or deon (deh-on’), meaning it is necessary (as binding),
behoved, must, needs, should.
2. opheileo (of-i-leh’-o), meaning to owe, to be under obligation, be
bound, indebted, must, should.
3. Webster defines ought as an obligation or duty. Originally it was
the past tense of the verb “to owe.”

In view of these definitions, it becomes obvious that the things we are told that we
“ought” to do in God’s Word are actually commands to us. These are not optional enti-
ties to be chosen at will; they are divine requirements of every believer. If God expects
and requires them, which He does, then He will enable and empower us to implement
each of them in our daily Christian walk.

We need to apply these definitions to each of the seven lessons in this part of our study.
Refer to them each time you begin a new topic.

Studying the topic of loving one another seems almost redundant, or at least unneces-
sary, since one would assume that Christians do love one another. Nevertheless, if main-
taining the proper perspective or level of love that God wants us to have was not a prob-
lem, He would not have addressed it.

As sweet, natural, and inviting as it sounds, “loving” can be a problem area in our lives.
It only becomes a problem for Christians when they fail to remain spiritual or obey
God’s Word.

Becoming a child of God is contingent upon our obedience to Acts 2:38 and John 3:1-
8, which produces the experience received by the early church in Acts 2:1-4. Upon our
receiving the Holy Ghost, the love of God is shed abroad in our hearts by the Holy Ghost
(Romans 5:5). One of the nine fruits of the Spirit is love (Galatians 5:22). God is love
(I John 4:8); we as His children should certainly love one another.

John’s letters rule out optional or selective love. He wrote to saints, not sinners, in his
first epistle. I John 4 makes it clear that if we cannot love our brother, whom we have
seen, then we cannot love God, whom we have not seen (I John 4:20).

Unquestionably we are obligated, or indebted, to love one another. Our charity should
be far reaching when we walk after the Spirit and Word. Loving the lost as well as the
saved should be the ongoing experience of every Christian.

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Love is not a weak, unguided, undisciplined affection that gives us license to do as we
please. Rather it is true biblical charity with all its attendant characteristics. For exam-
ple, chastisement is an expression of love, whether exercised by man or God (Hebrews
12:6-11). Love has many disciplines and corrections as well as liberties. Love can and
often does involve rebuke (Revelation 3:19). Love is such a powerful force that it can
motivate us to exercise discipline or tenderness—as each case requires.

As Christians we are under a scriptural injunction to love. Scripture covers five specific
areas concerning whom we are to love. Although our love is to be all encompassing
(reaching as far as needed), it must also be regulated. We are not to love some things,
for example, “the world” (I John 2:5-16).

Focusing our love upon the five following things is essential to our Christian character
and conduct:

A. CHRISTIANS ARE TO LOVE GOD

Jesus stated the extent to which we are to love God: with all our heart, soul,
mind, and strength (Mark 12:30). Certainly a Christian loves God! However
we must realize that Satan constantly seeks to diminish this affection and sep-
arate us from the love we have for God.

We express our love for God not in words alone, but also in our keeping the
commandments of God (John 14:15, 23). Our love for God and God’s love for
us is one of the great themes of the Bible. I encourage you to study it in depth.

Iniquity abounds only when our love waxes cold (Matthew 24:12). Loving
God keeps iniquity in check and makes keeping His commands easy; it is the
first and great commandment (Matthew 22:38)! When we truly love God, lov-
ing others comes easy.

B. CHRISTIANS ARE TO LOVE ONE ANOTHER

Discipleship and its exhibition to the world about us are manifested by our
love one to another (John 13:34-35).

Jesus Christ explicitly commanded us (“ought”) to love one another; in fact,

He called this a “new commandment” (John 13:34; 15:17).

Loving our brother or one another is an important topic of the Scripture. John
indicated that the children of God and the children of Satan are manifested in
the areas of righteousness and love (I John 2:10-18). Cain is an example of

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what hatred can do even between brethren. Never should such an attitude or
environment exist among brethren. Hating our brother or sister makes us a
murderer in the eyes of God (I John 3:15).

True Christian charity is expressed not only in word but in deed as well. Study
John’s directive relative to this statement (I John 3:17-18). (See also James
2:14-18.)

So vast is this area of study that you should do an in-depth study of it.

C. CHRISTIANS ARE TO LOVE THEIR ENEMIES

Loving one another can be a problem area for Christians, so we can easily
deduce that loving our enemies requires additional effort. Again, the secret to
carrying out this scriptural injunction is simply to love God.

Jesus reversed the ideology and theology of His listeners when He contrasted
what they had heard with what He now commanded them (Matthew 5:43-48).
They were taught to love their neighbor and hate their enemy. Jesus not only
wants us to love our neighbor but our enemy as well.

Christians should sincerely strive to make friends of their enemies, but when
this is impossible, the minimal requirement for us is to love them.

D. CHRISTIANS ARE TO LOVE THEIR FAMILY

Familial love in a home of professing saints is necessary. Husbands are explic-

itly commanded to love their wives and not to be bitter against them
(Ephesians 5:25, 28, 33; Colossians 3:19). Elderly women are to teach younger
women to love their husbands and children (Titus 2:1-4).

The statement “Christians are to love their family” strikes a strange note, in
that it seems superfluous. However, with so many dysfunctional families exist-
ing and the breakdown of so many marriages, along with quarreling and bick-
ering prevalent in so many homes, this statement is needed and should be prac-
ticed. Satan is attacking the homes of Christians everywhere. Be advised, the
family is under siege by hell itself through many subtle avenues. Believers
should be on guard lest natural, God-given affection for their family grows
cold or cease.

I call on you to revive and renew your love for the family that God has given
you. Let us declare war on Hollywood’s insidious influence that seeks to break
down family values and traditions. Remove from your life: movies, films,

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magazines, and books that weaken family ties. Return to old-fashioned princi-
ples of truth and holiness along with principles that strengthen our homes and
love for the family.

E. CHRISTIANS ARE TO LOVE THEIR LEADERS

Paul instructed us to know those who labor among us, are over us, and admon-
ish us. We are also to regard and esteem them very highly in love for the work
they perform (I Thessalonians 5:12-13). God has established order in His king-
dom and set leaders in authority over us. This within itself is for our safety,
well-being, and protection regardless of what level it may occur. As saints, our
responsibility and privilege is to love these people with a deep, godly love.

Though some have failed while serving in leadership capacities, on the whole
men of God are true servants of God. In our age when leaders of every level
are under attack, as Christians let us show the proper biblical principle by lov-
ing those over us.
______________________________________________________________________

REFLECTIONS
Love is a multifaceted subject touching all our lives in some measure. When love is
absent we are all the poorer for it; when it is present, both the loved and those who love
are richer. Love is costly, but hate exacts a far greater toll. You have the capacity to love
as a person; as a Christian that ability expands to incomprehensible heights. Love con-
firms your Christianity, while the absence of it removes the designation from your name.
Allow Him who is love to love through you; become an open channel for God’s love to
flow through. I Corinthians 13:1-13 is God’s manual on love; study and implement it in
your life.

______________________________________________________________________

NOTES

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NOTES

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WORKSHEET
LESSON #10

CHRISTIANS OUGHT TO LOVE ONE ANOTHER

1. Ought comes from two Greek words, what are they? (A) ____________________,
(B)________________________________.
2. Give Webster’s definition of ought.______________________________________
3. Upon our receiving the Holy Ghost, the love of God is shed abroad in our _____.
4. Name one of the things we are not to love _______________________________.
5. The five specific areas in which we are to love are: (A) _____________________,
(B)_____________________________, (C) ______________________________,
(D) ____________________________, (E) ______________________________.
6. We are to love God with all our: (A)_________________, (B) _______________,
(C) _____________________________, (D) _____________________________.
7. We express our love for God by keeping His _____________________________.
8. _____________________________________abounds when our love waxes cold.
9. Jesus called loving one another a ___________________________commandment.
10. What Old Testament man is an example of what hatred can do between brethren?
__________________________________________________________________
11. Those in Jesus’ day had been taught to _____________________ their enemy and
_______________________their neighbor.
12. Jesus taught that we are to love our __________________as well as our neighbor.
13. Husbands are to love their wives and not be ___________________against them.
14. __________________________________women are to teach younger women to
_______________________their husbands.
15. Christians should be on guard lest natural, God-given ______________________
for their family grows cold.
16. From this lesson name three of the four things that could weaken our homes and
that Christians should remove from their lives. (A)_________________________,
(B)_____________________________, (C) ______________________________.
17. We are to know those who ______________________________________among
us and are ___________________us and ______________________________us.
18. Those over us are to be ___________________very highly in love for their work.

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19. God has set leaders in authority over us; this is for our _____________________,
and protection.
20. Read I Corinthians 13 in its entirety. Did you do this? Yes________ No________.

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LESSON 11 NOTES:

THINGS A CHRISTIAN OUGHT TO DO

PART II
CHRISTIANS OUGHT TO GIVE MORE EARNEST HEED TO
THE THINGS THEY HAVE HEARD
HEBREWS 2:1-4

Before going too far in this or any of these studies, always refer to the definition of the
word “ought” in Lesson 10. Allow these necessary obligations or responsibilities of
believers to be indelibly stamped in your mind.

The Epistle to the Hebrews exalts Christ to His rightful place of God manifest in the
flesh. In the first two chapters of Hebrews, Christ and angels are the primary subjects.
While we study these chapters, we will see several pertinent truths relative to both. In
this context, the book sounds a warning to the Hebrew Christians, as well as all
Christendom, concerning the things they have heard.

Hebrew believers in the first century were strong believers in angels due to the angelic
activity in the Old Testament. Paul himself was convinced of the existence and ministry
of angels, since they had played a vital role in his life since conversion. (See Lesson 27
in Volume I.) However, it was important for believers to understand the superiority of
Christ over angels, both in His Sonship and in His deity.

Apparently some Hebrew believers had a misconception regarding Christ. Therefore the
Book of Hebrews establishes Christ’s preeminence, while at the same time giving
proper recognition to the past, present, and future work of angels. Inserted in this dis-
course is the warning contained in our text for this lesson. This admonition remains rel-
evant to all believers of every generation lest they become careless, thereby allowing
life-giving truths to slip away from them.

Hebrews 2 appeals to us on the basis of “so great salvation,” referring to its origin as
well as its Originator. Neglecting this salvation, which involves allowing taught truths
to slip from us, will put us in an inescapable position. Giving proper and necessary heed
to salvational truths is essential if we are to escape eternal damnation.

A. ORIGIN OF THIS GREAT SALVATION

The text sets forth the origin of this great salvation along with God’s method
for its preservation and propagation. It reinforces our need to give heed to it by

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contrasting its author (Christ) and His ministry to that of angels.

1. Word Spoken by Angels

Undoubtedly this phrase refers to the ministry of angels during Old

Testament times, specifically during the law. The law was ordained by
angels (Galatians 3:19) or given by the disposition of angels to Moses
(Acts 7:38, 53). Anytime God sent an angel with His word, or on a mis-
sion, every transgression and disobedience received a just reward
(Hebrews 2:2). God often used angels as His messengers to announce
blessings as well as judgment; their words always came to pass (Genesis
19:1-26; Judges 13:2-25).

2. Word Spoken by the Lord

God has spoken to humans in many ways in the past, but in these last
days He has spoken by His Son (Hebrews 1:1-3). Jesus Christ is God
manifest in the flesh (I Timothy 3:16), the express image of God’s per-
son (Hebrews 1:3), and the Word made flesh (John 1:1-14). He is supe-
rior to angels. Since He is superior, if what angels spoke was steadfast,
how much more should we give heed to what Christ spoke?

New Testament salvation from sin is not a philosophy of modern people

or a product of history; it was begun by Jesus Christ. It was the Lord
who taught that being born again was a necessity (John 3:1-8). He
taught water baptism and Spirit baptism while on earth (Matthew 28:19-
20; John 14:26; 15:26; 16:7; Acts 1:1-8). He gave commandments to
His apostles to be carried out after His ascension (Acts 1:1-3; Luke
24:46-49; Matthew 28:19-20). After His ascension He sent back the
Comforter, or Holy Ghost, just as He promised (Acts 2:1-4, 38; 10:44-
48).

Neglecting this salvation and Christ’s teachings will put us in an

inescapable position. We must never allow this saving doctrine to slip
from our life and our church.

3. Word Spoken by Apostles

Salvational truths first taught by Christ were confirmed, taught, estab-

lished, and made sure by those who heard Him. God bore witness to this
confirmation and continuation of the salvation message with signs,
wonders, miracles, and gifts of the Holy Ghost.

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Peter, who had the keys to the kingdom of heaven, used them in Acts 2.
His baptismal formula in Acts 2:38 does not contradict Christ’s in
Matthew 28:19; it is a fulfillment and explanation of Christ’s baptismal
formula.

New Testament writers have preserved with precision Christ’s teaching,

thus confirming the salvation message began by the Lord. Paul, who
received it by revelation, wrote of and propagated identical truths
(Galatians 1:6-12).

Though viciously attacked, especially during the Dark Ages, God’s

Word has been preserved and handed down to us. Neglecting this salva-
tion or simply letting it slip away from us has eternal consequence.

B. THOSE WHO HAVE TAUGHT US

Not being privileged to sit at the feet of Jesus or His apostles does not in any
way negate our responsibility to truth. Though we are many centuries removed
from the date of its origin, this great salvation and how to obtain it have been
preserved for us. When the Bible refers to “the things which we have heard”
(Hebrews 2:1), it does not imply that we had to hear them from Christ, an angel,
or the apostles in order to give heed to them. So long as we have the truth as
set forth in the Scripture, we are responsible to hold it in esteem, guarding it
lest we let it slip.

In order to clarify our text’s warning to us, and since it is an obligation of

believers, let us define the key words in our text.

• More—comes from the root Greek word perrissos (per-is-sot-er’-oce),

meaning superabundantly, more abundant, more frequent, much more,
the rather, more earnest, or more exceedingly.
Webster defines this word as “1. serious and intense, not joking or play-
ful; zealous and sincere; deeply convinced. 2. intent, fixed. 3. serious,
important; not trivial.”

• Heed—comes from the Greek word prosech (pros-ekh’-o), meaning to

hold the mind towards, pay attention, be cautious about, apply oneself
to, adhere to.
Webster defines the word as “to mind, to regard with care, to pay close
attention to.”

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• Slip—is from the Greek word pararrhueo (par-ar-hroo-eh’-o), meaning
to flow by, carelessly pass or miss.

Webster offers several definitions, among which are: “1. To go quietly

or secretly, to move without attracting notice. 2. To go, move, or pass
smoothly, quickly, or easily. 3. To escape or pass from a person’s mem-
ory, mind, power, or grasp.”

From this it becomes evident that believers must exercise caution relative to truth. Not
only must we guard the plan of salvation, the gospel, doctrine, etc., but we must take
heed to the teachings of God’s Word that tell us how to live and remain saved.

God has provided a wonderful system of checks and balances in our lives. Where one
may fail or come short, others are provided for our safety and protection. We have
numerous avenues through which we can hear from God and receive truth. Although the
heavens declare the glory of God and the universe teaches us of Him, God always has a
back-up system should one fail or should we overlook one (Psalm 19:1-4; Romans
10:18-21). Should error be injected by something or someone (even an angel, Galatians
1:6-9), God has other sources through which correction and balance will come. Thus we
are protected when we give the more earnest heed to what we have heard. This also ren-
ders us inexcusable before God since He has given us all things that pertain to life and
godliness (II Peter 1:1-4). Let us note the means and methods through which God speaks
and we hear. This is His system of checks and balances.

1. Parents

While your parents may not have known or taught you the truth of sal-
vation, in most cases they instilled many valuable principles into your
life. Old-fashioned teaching and examples of morals, honesty, truthful-
ness, virtue, honor, etc., are valuable to your life. Never let them slip.

2. Teachers

If we have been privileged to go to Sunday school or church, we have

heard basic, simple truths of how to live. Even our schoolteachers and
professors have imparted good things to us that we need to retain. Of
course, not all facets of our education may have been Bible based.
Those that were biblical, retain; what was unbiblical, dismiss! As Paul
said, “Prove all things; hold fast that which is good” (I Thessalonians
5:21).

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3. Pastors

Along with your pastor, God has given us other ministers to preach and
teach truth to us (Ephesians 4:11-14). Every sermon you hear should be
examined in the light of Scripture, not for the sake of argument or dis-
respect but for clarity and harmony.

4. God’s Word

Though others preach and teach God’s Word to us, we have a responsi-
bility to study, learn, and understand it for ourselves. It is the final
authority on any subject. By it we judge all things, from it we learn how
to live, and it will be the measure by which we are judged in the end.

5. God’s Spirit

The Holy Ghost is a teacher, guide, reminder, and reprover (John 14:26;
16:7-13; I John 2:27; I Thessalonians 4:9). God’s grace that saves us
teaches us how we should live in this world (Titus 2:11-13). God can
and does speak to us in unmistakably clear tones. We must never let slip
what we have heard from Him.

As never before, we are inundated with voices and examples from so-called Christians
to reexamine, review, and reevaluate our beliefs, standards, and convictions. In this day
of value adaptation and situation ethics, I appeal to you to give earnest heed to what you
have been taught.

Modest dress codes, principles of decency, honesty, holiness, separation, etc., are being
attacked by liberal philosophers as legalism, pharisaism, and asceticism. Influenced by
the decadent lifestyle of our society and the permissiveness of the times, false prophets
of modernism are calling for an abandonment of what we have heard. These proponents
of a glorious freedom allegedly seek to deliver ignorant, dated, old-fashioned saints
from a bondage imposed upon them by a previous generation of preachers, parents, and
statesmen who were ignorant and out of touch. Such so-called scholars are products of
a generation of luxury and ease. They think that they are the anointed, sent to widen the
straight gate and broaden the narrow way.

Our teachers, those from whom we have heard, are not ignorant, aberrant, outdated
evangels of a distant yesteryear. Truth is relevant to all generations! Holiness is God’s
standard! Let us return to the faith once delivered to the saints. Let us deny self, crucify

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the flesh, and perfect holiness in the sight of God. Let us give earnest heed to what we
have heard. This we ought to do.

C. HOW CAN WE LET THEM SLIP

Untold enemies and innumerable foes attack sound principles of truth. Never
have so many stood for so little and so many abandoned so much. None have
escaped the relentless onslaught of hell against God’s church. Since we are
subjected to the pressures of peers, false teachers, and strong voices, it is
incumbent upon us to give earnest heed to truth lest we let it slip.

Here are three safety nets, checks and balances, or guards that we can raise
against our insidious foe, who wants to slip from us what we have heard.
Slipping occurs so silently, imperceptibly, and easily that we can lose precious
things painlessly and effortlessly. Let us mount a guard against the enemy; let
us set a watchman on the wall as we hone our perceptivity to hear from God.
Add other thoughts to these as you study or teach these principles of safety.

1. Reviewing, restating, rehearsing, and repeating over and over again

principles of truth will keep them fresh in our minds and hearts. Satan
is a thief of the Word (Matthew 13:19), and through our negligence he
can cause us to let truth slip away. Repetition is one of the most effec-
tive ways to establish practiced principles. Parents and preachers, let us
not grow weary in rehearsing the blessed story over and over again.

2. Being preoccupied with truth and eternal values rather than things of
lesser value will thwart Satan’s attempt to slip truth from us. Our life
does not consist in the abundance of things that we possess (Luke
12:15). Therefore, let us seek things that are above, setting our affection
upon them (Colossians 3:1-2).

3. Actively pursuing, promulgating, and practicing righteousness and true

holiness will keep us focused on principles of truth. Not for one moment
can we slacken or let down our guard in our vigilance for retaining truth.

______________________________________________________________________

REFLECTIONS

Often we do not even miss the things that exit quietly from our lives. Subtly other things,
often in the form of pleasure, slip in to occupy the time we once gave to God. While

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being spiritually poor, blind, wretched, miserable, and naked, we appease our con-
science with accomplishments in the carnal realm. Gone is the fulfillment, integrity, and
communion with God, replaced by a vain, empty shallowness that does not satisfy. We
justify our condition on the grounds of enlightenment and “everybody else is doing it,
so it must be okay.”

Standing outside a heart emptied by negligence, Christ stands knocking and seeking
reentry for a renewal of communion (Revelation 3:14-22). Do we have the fortitude to
turn around? Do we have courage to open the door? If so, we can regain what has
slipped away. Returning to us will be what we have missed so much, what we were
taught, what we once believed and lived, what we once would have gladly died for.

______________________________________________________________________

NOTES

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NOTES

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WORKSHEET
LESSON 11

CHRISTIANS OUGHT TO GIVE MORE EARNEST HEED TO

THE THINGS THEY HAVE HEARD

1. The law was given to Moses by the disposition of _________________________.

2. God has spoken to us in these last days by His ___________________________.
3. This salvation, which at the first was spoken by the Lord, was confirmed to us by
those who _________________________Him.
4. More comes from a Greek word meaning ________________________________.
5. Heed comes from a Greek word meaning ________________________________.
6. Slip comes from a Greek word meaning _________________________________.
7. God has given us all things that pertain to ________________________________
and_________________________________.
8. List the five methods through which we can be instructed. (A) _______________,
(B)_____________________________, (C) ______________________________,
(D) ____________________________, (E) ______________________________.
9. Whether saved or lost, our parents in most cases instilled many valuable________
in our lives.
10. Name two of the three groups of teachers who have imparted good things to us.
(A) ____________________________, (B) ______________________________.
11. Paul told us to ______________________all things and hold fast to that which is
_________________________________________________________________.
12. From Ephesians 4:11-14, list three of the five ministries mentioned: (A) _______,
(B)_____________________________, (C) ______________________________.
13. God’s Word is the final __________________________________ on any subject.
14. By His Word we are to _______________________________________all things.
15. The Holy Ghost is the final________________________________on any subject.
16. God’s ___________________both saves and teaches us. Give Scripture reference.
_________________________________________________________________.
17. Truth is relevant to all generations. T ________________F__________________.
18. _____________is one of the most effective ways to establish practiced principles.
19. Life does not consist in the abundance of things that we ____________. Scripture
reference: _________________________________________________________.

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20. Pursuing and practicing holiness will keep us _____________________________
on principles of ____________________.

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LESSON 12 NOTES:

THINGS A CHRISTIAN OUGHT TO DO

PART III
CHRISTIANS OUGHT ALWAYS TO PRAY
LUKE 18:1-14

Jesus taught two parables in our Scripture text taken from Luke’s Gospel. One was
directed to those who trusted in themselves as being righteous and despised others. To
these He gave the example of the Pharisee and tax collector offering prayers and how
the despised tax collector was justified before God rather than the self-righteous
Pharisee.

Our subject comes from Jesus’ parable to those who may grow weary and become neg-
ligent in their prayer life even to the point of fainting. Persevering, or continuing in
prayer, regardless of circumstances, is the underlying message in the parable of the
unjust judge.

Jesus Christ is not an unjust judge, Lord, or Master; none could be counted more just or
fair than He. Therefore, if a poor widow’s perseverance touched an unjust judge’s heart,
how much more can our needs touch the heart of Jesus when we present them to Him
in prayer!

Going back to the definition of the word ought at the beginning of this series affords us
insight into the importance of prayer in one’s life. Ought, in this lesson, means we are
under obligation, we are bound, and it is necessary for us to pray always. Too often we
offer prayers to God without persevering in prayer until they are answered.

Since prayer is one of the great themes of the Bible from Genesis to Revelation, it will
be impossible to cover every aspect of it here. Consequently, we will confine this lesson
primarily to the necessity of prayer in a Christian’s life. Refer to lessons elsewhere in
this book and in Volume I on the subject of prayer.

______________________________________________________________________

A. CHRISTIANS ARE COMMANDED TO PRAY

Here are scriptural directives relative to the prayer life of the saint. Since God’s
Word instructs us to pray, we are assured that God is looking out for our spir-
itual welfare by so instructing us.

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1. “I will therefore that men pray every where, lifting up holy hands, with-
out wrath and doubting” (I Timothy 2:8).
2. “Confess your faults one to another, and pray one for another, that ye
may be healed. The effectual fervent prayer of a righteous man availeth
much” (James 5:16).
3. “Rejoicing in hope; patient in tribulation; continuing instant in prayer”
(Romans 12:12).
4. “But the end of all things is at hand: be ye therefore sober, and watch
unto prayer” (I Peter 4:7).
5. “Pray without ceasing” (I Thessalonians 5:17).
6. “Praying always with all prayer and supplication in the Spirit, and
watching thereunto with all perseverance and supplication for all saints”
(Ephesians 6:18).
7. “Continue in prayer, and watch in the same with thanksgiving; withal
praying also for us, that God would open unto us a door of utterance, to
speak the mystery of Christ, for which I am also in bonds” (Colossians
4:2-3).
8. “But ye, beloved, building up yourselves on your most holy faith, pray-
ing in the Holy Ghost” (Jude 1:20).
9. “Watch ye therefore, and pray always, that ye may be accounted worthy
to escape all these things that shall come to pass, and to stand before the
Son of man” (Luke 21:36).
10. “Pray ye therefore the Lord of the harvest, that he will send forth
labourers into his harvest” (Matthew 9:38).

In view of these and other verses of Scripture, none of us can justify a prayerless life.
We are blessed, along with many other benefits, when we maintain a consistent prayer
life.

B. CHRISTIANS ARE TO PERSEVERE IN PRAYER

The Word of God explicitly teaches importunity, or perseverance, in prayer. As

Christians, we often wonder why God does not answer us as we want and
when we want in every matter. Through experience, as well as from Scripture,
I have learned the blessing of some prayers being unanswered. I have also
learned the value and reason for God telling us to persevere in our prayers. We
must bring some matters to God again and again, not because He does not hear
or care, but because He wants to change us. This is His plan, and I can attest
that it works well.

Study these examples of perseverance and gauge your prayers accordingly.

Above all, never grow weary or faint in praying.

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1. Daniel’s prayer lasted twenty-one days (Daniel 10:1-21).
2. Elijah prayed seven times in succession for rain (I Kings 18:41-46).
3. This lesson is taught in the example of the three loaves (Luke 11:1-13).
4. Jesus’ parable of the unjust judge illustrates the point (Luke 18:1-8).
5. A Syro-Phoenician woman obtained healing for her daughter through
importunity (Mark 7:24-30).
6. Cornelius found salvation through relentless prayer (Acts 10:1-48).
7. Simon Peter was delivered from prison because the church prevailed
through perseverance (Acts 12:1-19).

Such examples from Scripture, testimonies from others, and personal experience should
establish in our minds the importance of unrelenting prayer.

C. WHY CHRISTIANS MUST PRAY

Prayer is a necessity, not an option, for all Bible-believing Christians. Not only
is it a privilege, it is a duty! So when we pray, not only are we blessed, we are
fulfilling a duty to God.

Perhaps if we understood why it is necessary for us to pray, we would be more

inclined to fulfill this Christian responsibility. Somehow, we need to under-
stand the two-fold scriptural concept of prayer: it is both a blessing and a
necessity. We ought to pray! Study these reasons why we must pray; add oth-
ers to the list since this is almost an inexhaustible subject.

1. In Order to Keep from Fainting

Fainting here is not a physical problem of a temporary loss of con-

sciousness as a result of an inadequate flow of blood to the brain.
Fainting is a spiritual condition posing a constant danger to all saints
unless they pray.

Note the following New Testament Greek words from which our
English word faint is taken.

A. Ekkaio—(ek-kak-eh’-o): to be weak, to fail in heart, to be weary.

B. Eklui—(ek-loo’-o): to relax.
C. Kamno—(kam’-no): to toil, to tire, to sicken, to be wearied.

Laxity in prayer is one of the chief causes of the spiritual malady called
fainting. For a Christian to faint and remain in such a state would even-
tually cause him to be lost.

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Weariness among both ministers and saints is prevalent in our society.
Pressures never before experienced by God’s people are brought to bear
against us today. Temptation, trials, financial pressure, domestic strife,
child-rearing problems, job difficulties, and satanic oppression, along
with innumerable unmentioned things, are enough to make the strongest
weary. As strange as it sounds, we can even become weary in well doing
(Galatians 6:9).

Prayer is one of the most rejuvenating, reviving, restful experiences a

saint can engage in. Not so much for the body, because prayer is work,
but for the mind, soul, spirit, and heart of a person.

Prayer is a necessity if we are to prevent fainting. We should also exer-

cise caution lest we faint (slacken, sicken, or be weary) in prayer itself.
Should we slacken in prayer, spiritual fainting could in no way be
averted.

Study these Scripture references relative to the subject of fainting:

Revelation 2:3; Hebrews 12:3; Proverbs 24:10; II Corinthians 4:1, 16;
Galatians 6:9.

2. In Order to Overcome Satan

Satan not only attacks us, but he also attacks our prayers in order to hin-
der them. Daniel is a prime example of how Satan hinders prayer, but
perseverance in prayer itself overcomes the hindrance of Satan (Daniel
10:1-21).

Our prayers not only bring personal victory over Satan; they can spare
others for whom we pray from destruction. No doubt Jesus’ prayer for
Peter is what saved him from Satan’s sifting (Luke 22:31-32). (See also
II Corinthians 13:7.)

We should pray that we will not be led into temptation (Matthew 6:13;
Luke 22:40) but delivered from evil. Prayer provides the spiritual
energy that saints need to overcome satanic oppression, opposition,
temptation, fear, or any other force that the devil brings against us.

3. In Order to See Souls Saved

One of the few prayer requests Jesus made was for us to pray that He
would send laborers into the harvest (Matthew 9:38). Paul asked the
Thessalonian church to pray that God’s Word would have free course

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among others as it did among them (II Thessalonians 3:1-2). Why? In
order that nothing would hinder the Word, so others could be saved. It
took a prayer meeting for Peter to be persuaded to go to a lost Gentile.
It took a prayer meeting for the lost Gentile to find the way to be saved
(Acts 10:1-48).

Intercessory prayer—going to God in behalf of others—is one of the

greatest needs among us today. Prayer brings people to God and God to
people as in the case of Ananias and Saul (Acts 9:1-20).

Great revivals are born of prayer. When we pray individually and col-
lectively, souls will be saved from the bondage of sin.

4. In Order to Maintain a Forgiving and Repentant Spirit

Obtaining forgiveness when we fail, after we are saved, is directly con-

nected to our willingness to forgive others. We must at all times main-
tain both a forgiving and repentant spirit (Matthew 6:14-15; 18:23-35).

Brothers or sisters who commit trespasses should repent, and when they
do so, we should quickly forgive them (Luke 17:3-4; Matthew 5:23-24).
Even when others who have wronged us do not ask our forgiveness, we
should forgive them anyway.

Prayer keeps this type of spirit alive in the life of a saint. Through prayer
we are empowered to repent and forgive. Even while prayer is in
progress, we are to forgive anything we have against others (Mark
11:24-26). Only through the power of prayer can this essential work be
wrought in the life of a believer.

5. In Order to Be Spiritually Minded

Walking after the Spirit, or minding the things of the Spirit, is God’s
requirement of believers. However, we are inundated by things that cre-
ate carnal-mindedness in us. Prayer is the deciding factor between being
carnally minded versus being spiritually minded. Carnal-mindedness
produces death (spiritual), while spiritual-mindedness produces both
life and peace (Romans 8:4-9).

A saint’s greatest battle is that of the mind. Although he is unable to

control it, Satan does have access to our minds along with the ability to
speak our language. He injects into our thought system all sorts of
devious, evil, immoral, hateful thoughts and imaginations. We can only

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conquer these strongholds through mighty, spiritual weapons. Prayer is
one of the key weapons in pulling down the strongholds of: (1) imagi-
nation, (2) every high thing that exalts itself against the knowledge of
God, (3) thoughts not in obedience to Christ (II Corinthians 10:3-6).

Carnality is the result of prayerlessness; spirituality is the result of

prayerfulness. Prayer can bridge the gap between carnality and spiritu-
ality; therefore, Christians ought to pray.

6. In Order to Overcome the Flesh

Flesh here is not the skin, muscle, sinew, etc., that covers our bones. It
is not the visible part of us known as our body. Flesh, in this context, is
the old man, the body of sin (Romans 6:6). It is being in the flesh
(Romans 8:8) and the body of this death (Romans 7:24). Flesh is a
scriptural term referring to our fallen Adamic nature with its inherent
desires, lusts, and evil intent uncontrolled by the Spirit of God.

To know what the flesh likes and will engage itself in when undisci-
plined, study Paul’s teaching in Galatians 5:19-21. Although Christians
have been delivered from these things and empowered by the Spirit, a
constant struggle goes on between flesh and Spirit for domination of our
lives (Galatians 5:16-18; Romans 8:4-10).

Prayer is the catalyst that breaks down, conquerors, and gives victory
over the flesh. Only the Spirit, mobilized through prayer, is stronger
than the flesh.

7. In Order to Face God

We accomplish two achievements through the singular exercise of

prayer: we escape the things coming upon the earth, and we will be
accounted worthy to stand before the Son of Man. Accompanying these
achievements and preceding them, a saint will be able to keep his heart
from being overcharged with: (1) surfeiting (dissipation), (2) drunken-
ness, (3) cares of this life (Luke 21:34-36). Keeping our hearts right
must and will precede our being caught away and standing before Christ
to hear Him say, “Well done.” What an accomplishment! All because we
choose to pray.

Facing God will be the fate of every individual. Facing Him and being
accounted worthy of eternal life are two different things. All saints must

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appear before the judgment seat of Christ to receive a reward for their
works (Romans 14:10-12; I Corinthians 3:11-15; II Corinthians 5:10).
Sinners will stand in the white throne of judgment at the end of the
Millennium, at the second resurrection (Revelation 20:11-15). There
they will be judged according to their deeds.

______________________________________________________________________

REFLECTIONS

Living, working, and even dying for the Lord are important factors in God’s overall plan
of salvation. Undergirding, supporting, and providing power for all of this is prayer. In
view of this, not only is prayer necessary, but it provides eternal benefits beyond
description.

Prayer is the saint’s highest privilege. Being able to use the name of Jesus Christ in
prayer affords us the rewards of all the things discussed in this lesson plus many, many
more. Actively engage yourself in an unceasing prayer life. Learn how to pray and be
sensitive to know when to pray. We can build ourselves up on our most holy faith
through the power of prayer (Jude 20).

Study the subject of prayer until it is deeply ingrained in your mind and heart. Then
practice the principle of prayer on an ongoing basis. Remember, Christians ought to
pray!

______________________________________________________________________

NOTES

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WORKSHEET
LESSON 12

CHRISTIANS OUGHT ALWAYS TO PRAY

1. In the parable of the praying Pharisee and publican, which one was justified? ____
__________________________________________________________________
2. The widow in this lesson presented her case to what kind of judge? (underline one)
A. Kind B. Just C. Honorable D. Unjust E. Righteous F. Unrighteous.
3. Give three Scripture references which teach Christians that they should pray.
(A) ____________________________, (B) ______________________________,
(C)_____________________________
4. We are to pray for the Lord to send (who)__________________________into His
(what) ______________. Scripture reference:_____________________________.
5. Give three Scripture references relative to importunity in prayer. (A) __________,
(B)_____________________________, (C) ______________________________.
6. Elijah prayed how many times before rain came? (Underline one) A. Nine
B. Three C. Ten D. Seven E. Twelve F. One
7. Daniel prayed for ____________________________days before an answer came.
8. Christians must pray for the following seven reasons. (A) ___________________,
(B)_____________________________, (C) ______________________________,
(D) ____________________________, (E) ______________________________,
(F) _____________________________, (G) ______________________________.
9. Give one Greek word that the word faint translates. ________________________.
10. Paul told us in Galatians 6:9 to not be _____________________________ in well
____________________________________.
11. ________________________________is a necessity if we are to prevent fainting.
12. Jesus’ prayer for Peter saved him from Satan’s ____________________________.
13. We should pray that we will not be led into ______________________________.
14. Paul asked the Thessalonian church to pray that God’s Word would have _______
____________________________course.
15. Intercessory prayer is ________________________________________________.
16. Obtaining forgiveness for ourselves is connected to our willingness to _________
_____________________________others.

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17. _________-mindedness produces death,____________-mindedness produces life.
18. The word flesh in the context of this lesson is the ____________man, the body of
_______________________________.
19. Give two achievements that we can be accomplish through prayer. (A)_________,
(B)_____________________________.
20. Saints will appear before the _________of Christ, while sinners will be judged at
the ________________________of judgment.

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LESSON 13 NOTES:

THINGS A CHRISTIAN OUGHT TO DO

PART IV
CHRISTIANS OUGHT TO PAY TITHES
MATTHEW 23:23

Jesus, in this text, addressed the scribes and Pharisees, whom He scathingly rebuked for
being hypocrites. God seems to be extremely intolerant of hypocrisy, lukewarmness, or,
as we often term it, “straddling the fence.” He would rather that we be cold, which is
indicative of an unquestionably lost position, than be halfhearted or lukewarm
(Revelation 3:15-16). Hypocrisy seems to draw God’s harshest condemnation, more so
than any other spiritual condition. This was the condition of those whom He addressed
in Matthew 23. Certainly none of us want to fall into this reprehensible, disgraceful spir-
itual condition.

Christ’s condemnation of those in Matthew 23:23 dealt with what they had omitted
rather than what they had done. Their tithe paying was not the object of Jesus’ rebuke;
it was their neglect of weightier matters of the law, namely judgment, mercy, and faith.

He did denounce their practice of giving to be seen of people (Matthew 6:1-4; 23:5).
Christ further disapproved of boasting about monetary contributions (Luke 18:10-14).
Amounts are insignificant where size and value are concerned (Mark 12:41-44).
Sacrifice and the attitude in which one gives are paramount in Christ’s eyes. His system
of measurement is far different from ours. We count what is given; He apparently counts
what one has left.

Gifts, offerings, and alms, which are contributions over and above our tithes, are to be
given according to scriptural guidelines (Romans 12:8; II Corinthians 9:6-7;
I Corinthians 16:1-2). God’s Word abounds with instances and illustrations connected to
money, offerings, and sacrifice. From the first sacrifice that Cain and Abel offered until
the close of Scripture, we find many great lessons on the subject.

God’s Word sets forth a far different concept regarding money as it relates to His king-
dom from the concepts of our carnal minds. Corporate America with its monetary sys-
tem cannot become the rule and measure by which churches are run. Carnal people want
to structure and pattern the church’s financial system like that of the world, often ignor-
ing and contradicting Scripture. I firmly believe in following good bookkeeping prac-
tices using acceptable accounting procedure and handling church finances in a profes-
sional, businesslike manner. Checks and balances need to be in place, governmental
rules and laws obeyed, and Internal Revenue Service codes followed, along with all

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other principles of honesty. Should any government ever inflict upon us something that
conflicts with the Bible, however, we should follow God’s law first and foremost.

But, I am not for structuring the church and God’s work after some carnal, stingy,
uncompassionate miser’s concept. Such people have no love for the lost. They do not
see the need for building and maintaining church buildings, supporting worthy, godly
causes, or properly supporting the ministry. Their greed, hidden under a pseudo concern
and spirituality, seeks nothing less than control of God’s man and God’s money. They
are not interested in others; they are interested in amassing large bank accounts while
God’s work languishes and the lost perish. Such a stand is condemned, just as Ananias
and Sapphira were when they manifested the same spirit.

Dishonest, greedy people who have used religion as a get-rich scheme, have through the
centuries done harm to the work of God. This alone should not deter us in our effort to
please God in the area of tithes and offerings. By and large, pastors, other ministers, and
churches are sincere, honest people seeking to do God’s work in God’s way.

After years of personal involvement, along with much soul searching and study of God’s
Word, I simply cannot find any way to carry out God’s work separate and apart from
money. God’s Word warns us that the love of money is the root of all evil
(I Timothy 6:10), that we cannot serve God and mammon (Matthew 6:24), and that
riches carry inherent dangers with them (Mark 10:23-24; I Timothy 6:9; Luke 12:13-
21). It warns us against being greedy or seeking ill-gotten gains (I Timothy 3:3, 8;
I Peter 5:2). It especially warns ministers of these dangers.

In spite of money’s innate dangers, God has chosen to use it and other media of
exchange as a part of His work. He has made money a necessary part of our daily lives,
and by the proper use of it, He allows us to lay up treasure in heaven (Mark 10:17-22).
We may also use other means to accomplish this.

Since money is an integral part of our lives, we become stewards in God’s eyes with an
accountability to Him of how we handle our resources. Consequently, He places us on
our honor relative to tithes and offerings. God does not force us to set anything aside for
Him, but failing to do so does incur His displeasure and wrath.

God’s Word teaches Christians to pay tithes. We ought not to leave off other things such
as judgment, mercy, and faith. Neither should we leave the other (tithe paying) undone
(Matthew 23:23).

Note: Lesson 15 of Volume I in this series covers the subject of tithing in depth. In
order to not be repetitive, I will condense this lesson somewhat. I include it,
however, since it is among the things we as Christians ought to do.

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Review the definition of the word ought, which means, among other things, an obliga-
tion or necessity. Tithing fits in this catalog of things we, as Christians, ought to do.
Before viewing any of them as laborious or demanding, let us consider them as acts of
obedience to carry out with joy in service to the King. Let us consider the rewards we
will reap here and later; this makes the performance of them easier and worthwhile.

A. HISTORY OF TITHES

Historically, from the Scripture, tithing originated well over two thousand
years before Christ. Since that time it has been an integral part of worship and
giving to God. Our need to sacrifice to God spans time from the dawn of civ-
ilization until now. Cain and Abel provide examples of both how and how not
to offer gifts to God.

Tithing, or ten percent of our increase, began with a man (Abraham) whose
highest priority was to please God. From his example and obedience to God’s
will, faithful followers of the Lord have made tithes and offerings a part of
their lives ever since. Let us trace the origin and historical aspect of this impor-
tant Bible doctrine.

1. Tithing was practiced at least 430 years before the law of Moses
(Galatians 3:16-19; Genesis 14:20).

a. Abraham paid tithes to Melchizedek; this is the first mention of

tithing (Genesis 14:17-24; Hebrews 7:1-11).

b. Jacob promised God one-tenth, or a tithe, of all that God blessed

him with (Genesis 28:16-22).

2. Under the law that God gave to Moses for Israel, tithing became an inte-
gral part of God’s requirements and commandments. It established
tithes of many things for various uses. These make an interesting study;
a few of them are mentioned here.

a. God commanded Israel to pay tithes (Leviticus 27:26-34; Malachi

3:8-12). They were to tithe on any increase in seed, fruit, or herds.

b. Levi, or the priesthood, received, “all the tenth in Israel for an

inheritance” (Numbers 18:21). Although tithing was the Lord’s and
was holy unto Him (Leviticus 27:30-32), it was to be given to the
Levites (Numbers 18:20-32; Nehemiah 10:37-39).

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c. Levites were to pay tithes on the tithes they received; it appears
that this amount went to Aaron or the one serving as high priest
(Numbers 18:25-32). Or else it was to go to the house of God
according to Nehemiah 10:38-39; 12:44. No conflict appears here,
since the priests served the house of God. The same principle is set
forth in Malachi 3:10. The people simply brought their tithes to
the house of God there to be received by those who were over
them.

d. Every third year a special tithe, over and above the regular annual
tithe was required of Israel (Deuteronomy 14:28-29; 26:12-14).

e. Scripture present numerous events relative to tithing under the

law; these provide an interesting study (Deuteronomy 12:5-14;
II Chronicles 31:5-21). Correlate these with other passages of
Scripture in this lesson.

3. Tithing as a practice for God’s people continued into and during the
New Testament era. Not once does the New Testament condemn the
practice of tithing; rather it is supported, taught, and required of
Christians.

B. EXAMPLES OF TITHING

God’s Word furnishes several examples of those who tithed. Study these and
add other instances as you read your Bible.

1. Abraham paid tithes (Genesis 14:20; Hebrews 7:1-11).

2. Jacob paid tithes (Genesis 28:22).
3. Levi paid tithes in Abraham (Hebrews 7:9).
4. Levites were to tithe on tithes received (Numbers 18:25-32).
5. Hezekiah and Israel tithed (II Chronicles 31:1-21).
6. Nehemiah and Israel tithed (Nehemiah 10:37-39; 12:44; 13:1-14).
7. Solomon possibly referred to tithing (Proverbs 3:9-10).
8. Malachi admonished Israel to tithe (Malachi 3:8-12).
9. Scribes and Pharisees tithed (Matthew 23:23).
10. Christians accepted tithing as a part of their obligation, for neither
Christ nor the apostles taught any alternate financial program. They
taught that we ought to tithe (Matthew 23:23; Hebrews 7:1-11; I
Corinthians 9:1-18, II Corinthians 9:6-7).

Great people of the past and present who have tithed should serve as examples, role
models, and mentors to Christians today.

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C. TITHING UNDER GRACE

Some have used the age of grace as a loophole and excuse for every conceiv-
able form of unholy living. As a further extension of their interpretation of
grace, they feel completely free from any financial obligation to God. God
never intended for grace to liberate us from responsibility and holy living. It
rather becomes God’s agent and catalyst through which we obtain the power
and right to perform His will. Grace alone should compel us to pay tithes and
offerings, giving liberally both of ourselves and of our substance.

1. Obligation to Tithe

Mercy, faith, and justice are weighty matters deserving to be exercised

by Christians. These we ought to do along with paying our tithes
(Matthew 23:23). Can our obligation to tithe be less than Abraham’s,
since we are considered to be His children? (Galatians 3:7).

2. Purpose of Tithing

Drawing from past scriptural parallels, we conclude that tithing is for

the support of those who minister to others. The minister over a flock
should have the oversight of the tithing. If more than enough for his sup-
port is generated, then he should place it in God’s work in a discreet and
honest manner. All ministers are obligated to pay tithes from the tithes
they receive. Study Malachi 3:8-12; Numbers 18:20-32; Nehemiah
10:38-39; I Corinthians 9:1-18.

Some have allowed modern corporate, American monetary systems to

replace scriptural precedent. While the original intent may have been
good, this practice of placing tithing in the hands of laymen to be spent
at their discretion violates Scripture. The result of this practice is a
hireling ministry, controlled, hired, and fired by those in charge of the
treasury. Consequently the voice of biblical authority to preach against
sin is silenced! Since some people can be bought, they serve as hirelings
to the whims and wishes of a carnal, pleasure-minded, worldly group
called a church. Such ministers and congregations face condemnation
and destruction.

Our world needs an unmuzzled ministry—preachers who are not

hirelings. Modern Tobiahs need to be cast out of the tithing chamber just
as Nehemiah did in his day (Nehemiah 13:4-14). The ministry must be
returned to its rightful place as the voice and spokesman for God,

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unmuzzled and unfettered in every aspect (I Corinthians 9:1-18).

3. Blessing of Tithing

God’s commanded blessing rests upon those who tithe, and a curse rests
upon those who refuse to do so (Malachi 3:8-12). Often we overlook the
“devourer” in Malachi’s teaching. From Scripture and my experience in
working with others, I have witnessed this unseen devourer consume
professing Christian’s possessions when they refused to tithe. When we
withhold from God what we owe Him, we curse ourselves (Malachi 3:9;
Nehemiah 13:1-14; II Chronicles 31:1-21; Haggai 1:1-11). (Priests are
included in Malachi 2:1-10.)

I grew up in a family of tithers. From earliest childhood, not far removed

from the Great Depression era, my parents tithed even in their poverty.
For near forty years I have witnessed firsthand on a personal basis the
blessing of tithing. Some things I may not fully know and understand
how to do to please God, but tithing and how much of my income is
tithe I both understand and practice. You, your family, and God’s work
will be blessed when you tithe.

Unquestionably, tithing provides blessings for many when practiced by

God’s people (Proverbs 3:8-9; Malachi 3:10; II Corinthians 9:6-7).

4. Rewards of Tithing

Accompanying tithe paying are many temporal as well as spiritual

rewards. Beyond a reward here, tithing no doubt holds an eternal
reward. Paying tithes will not save us, but a refusal to pay tithes can
cause us to lose our relationship of saving faith in God. Our eternal
reward is predicated in part upon this aspect of our lives. As we have
already proved, benefits beyond description occur when we pay tithes
and offerings.

List as many rewards of tithing as you can think of from a scriptural and
experiential standpoint. These seven come to mind:

a. You know you have done your part to help.

b. You know you have been honest with God and have not robbed
Him.
c. You know you have obeyed the Bible; you have withheld nothing
from God.
d. You know you can claim God’s promises and provisions.

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e. You know you have laid up treasure in heaven.
f. You know God has rebuked the unseen devourer from your life.
g. You know you are prepared to face God in judgment and receive
a just reward.

More rewards that I can present here await you when you tithe. In view
of this, would it not be foolish not to tithe?

______________________________________________________________________

REFLECTIONS

Money plays an important role in our lives as well as the Scripture. To quibble, argue
over, and withhold a mere ten percent of our increase from a work so great as God’s is
unreasonable. Tithing is fair to all; none are discriminated against. It is a reasonable,
workable, proven, centuries-old plan. No one has ever devised a more sensible or scrip-
tural plan.

I ought to tithe, I enjoy tithing, and I have been and will be rewarded for tithing. Will
you join me in this Christian exercise of obedience to the Bible?

______________________________________________________________________

NOTES

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NOTES

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WORKSHEET
LESSON 13

CHRISTIANS OUGHT TO PAY TITHES

1. Christ condemned the Pharisees in Matthew 23:23 for what they had __________
rather than what they had done.
2. It is acceptable for churches and ministers to ignore Internal Revenue Service and
governmental laws. T_________F ________.
3. Money is not to be used, touched, or talked about in any fashion by ministers or
churches. T _______F________.
4. The ______________________________ of ______________________________
is the root of all evil. Scripture reference: ________________________________.
5. Along with paying tithes we are not to leave off __________________________,
_______________________________, _________________________________,
according to Matthew 23:23.
6. Tithes is ________ percent of our increase.
7. Tithing was practiced at least _________________________years before the law.
8. Jacob promised God 1/4 - 1/5 - 1/25 - 1/16 - 1/3 - 1/10 of all He blessed him with.
(Circle one)
9. Give three Old Testament passages supporting tithing under the law. (A) _______,
(B)_____________________________, (C) ______________________________.
10. Give two examples of those who tithed. (A) ______________________________,
(B) _______________________________.
11. According to Paul’s teaching, spiritually we are the children of (underline one):
Abraham, Isaac, Jacob, Moses, Noah.
12. Tithing is to be used for ________________.
13. A minister should be on a salary controlled by a board or committee, and he should
be fired when someone becomes unhappy with him. T ________ F________.
14. Nehemiah ______________________________Tobiah out of the tithing chamber.
15. When we withhold from God what is rightfully His, we ____________________
ourselves with a curse.
16. A blessing rests upon those who tithe, and God rebukes the unseen ____________
for our sake (Malachi 3:8-12).

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17. Tithing provides a ___________________for many when God’s peopl practice it.
18. Paying tithes will not save us, but refusing to pay tithes can cause us to lose our
relationship of saving faith in God. T__________ F__________.
19. Name three rewards of tithing:
(A) You know _____________________________________________________.
(B) You know ______________________________________________________.
(C) You know ______________________________________________________.
20. Tithing is unfair, discriminatory, unreasonable, and unproven. T ______ F ______.

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LESSON 14 NOTES:

THINGS A CHRISTIAN OUGHT TO DO

PART V
CHRISTIANS OUGHT TO WASH ONE ANOTHER’S FEET
JOHN 13:1-17

Note: A complete lesson on communion and Footwashing is found in Volume I.

Study it in conjunction with this lesson.

On first impression, this subject may appear to be quite bold, even a little far-fetched,
until we become aware that footwashing is a biblical teaching instituted by our Lord in
the New Testament.

Due to our culture, along with the inherent pride of people, we immediately draw back
from such statement, especially when we are told we ought (it is necessary, a duty, an
obligation) to wash one another’s feet.

Christendom as a whole does not embrace this practice. Only a few groups have prac-
ticed washing one another’s feet throughout church history. On certain occasions certain
people in leadership in the Catholic church will wash someone’s feet, but it has never
been a common practice of the membership as a whole. Other religious bodies condemn
this observance, disregard its place in Scripture, and criticize those who practice it.

I have often wondered why Christianity as a whole has negated the importance of this
deed while seeking to imitate and emulate every other action of Jesus when He was on
earth. In the land of Israel, every event connected to Christ seems to be highlighted by
impressive markers, buildings, and memorials. People have studied every move, foot-
step, action, and word of Jesus with the dream of somehow replicating the same in
Christianity. Dramas, sermons, and ordinances of every type and sort are set forth by
mainline denominations, but relatively few of them declare the importance of this act.
Yet many accepted practices among them were never alluded to, much less practiced by
Christ.

Since many people are so intent on instituting deeds performed by Christ, why do they
ignore the simple act of footwashing? Surely any person from minister to peasant could
partake of this easily understood, skill-less task. Why seek to imitate Christ in other
things and not this? To catch His spirit and implement His conduct among us is the goal
of this lesson.

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Without reluctance we as Christians should quickly arise to the occasion when we can
literally perform for another Christian one of the actual deeds that Jesus performed.
What an opportunity to be like Jesus is afforded us in this very unpretentious act of
washing one another’s feet!

Some argue that since only one Gospel writer mentioned this event, we are at liberty to
toss it out as irrelevant. They argue that it is not applicable to us since it is only men-
tioned once. But any serious student of the Scriptures is aware of many one-time occur-
rences in the Gospels. Other one-time acts of Jesus are defended as important, worthy
of proclamation and practice among Christians. Likewise, we should observe John 13:1-
17, although only one Gospel writer recorded the event. Paul also placed emphasis on
footwashing in I Timothy 5:9-10. How then can we deem this portion of Scripture irrel-
evant and unimportant while defending others as applicable? The answer is we cannot!
We must take the whole of truth, seeking to implement its precepts and practices in our
lives.

Jesus instituted communion, or the Eucharist, at the same occasion, with the Passover
supper immediately preceding Jesus’ act of washing His disciple’s feet. The commun-
ion service has become an ordinance and practice of Christendom as a whole through-
out the world. When we observe our Lord’s death, remembering His broken body and
shed blood, what would prohibit us from extending the meeting to include washing one
another’s feet just as Jesus practiced and taught?

Footwashing is an easily understood and comprehensible deed to perform. For mod-

esty’s sake, men should wash only men’s feet, and women likewise. Engaging in this
Christ-established act requires only that we take a pan of water, splash water on the feet
of our fellow Christian, and then dry them with a towel. Then we allow him or her, as
the case may be, to wash our feet. While engaged in this proceeding, we should pray for
and bless one another, allowing the spirit of Christ to flow between us. It certainly is not
difficult, is it? But it certainly is scriptural!

A. OLD TESTAMENT BACKGROUND

Washing one’s feet when bathing as an act of bodily cleanliness has been a
practice throughout recorded human history. However it is evident from the
Old Testament that washing only the feet as an act of cleansing was practiced
since early times. Due to dusty roads and the type of footwear worn, if any at
all was worn, it became a common practice to wash a guest’s feet, or at least
furnish water for him to do so. Although no spiritual significance seems
attached to the act of washing one another’s feet in Old Testament times, the
practice itself did become common.

In ancient times washing the feet of one’s guest was performed by a servant,

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since it was considered a menial task below the dignity of the householder. For
Jesus, the Lord and Master who had come to establish a kingdom, to wash His
disciple’s feet sent shock waves through them. Such countercultural practice
certainly seemed out of place for Him, who was God manifest in the flesh, to
perform.

Study the following Old Testament references regarding the washing of feet or
providing water for guests to wash their feet: Genesis 18:4; 19:2; 24:32; 43:24;
Judges 19:21; I Samuel 25:41; II Samuel 11:8; Songs of Solomon 5:3.

Jesus rebuked Simon for not at least furnishing Him water with which to wash
His feet upon entering his home. Consequently, it is evident that this Old
Testament practice of hospitality carried over into the New Testament era.
Jesus on the same occasion commended a woman for washing His feet with
her tears and drying them with her hair (Luke 7:44).

B. NEW TESTAMENT TEACHING

We have just seen that the Old Testament custom of washing a guest’s feet or
furnishing water for him to wash his feet existed in the New Testament era dur-
ing Jesus’ time. Therefore when Jesus, their Lord and Master, began to wash
His disciple’s feet, they were astounded.

Just as notable, on the same night, Jesus established what would become
known as the Lord’s Supper, communion, or the Eucharist. This ceremonial act
of eating unleavened bread and partaking of the fruit of the vine would serve
as a replacement for the ancient Passover feast. God had instituted the
Passover feast when he delivered Israel from Egypt, and Israel observed it
annually. Now Christ, our passover, has been sacrificed for us, and we are to
remember Him and commemorate this event, not with a Passover feast but in
a communion service. Guidelines for this ordinance were established by our
Lord (Matthew 26:26-29) and Paul (I Corinthians 11:1-2, 20-34).

Immediately following Jesus’ institution of communion, He instituted another

important ceremony: footwashing among believers. Jesus’ act was more than
the ancient, traditional custom of showing hospitality to one’s guest. He was
their Lord and Master, they His subjects. He, who as God, made the world
(John 1:1-4) and was now manifested in flesh (I Timothy 3:16), stooped to the
place of a servant (Philippians 2:5-10). The One they had observed forgiving
sins, walking on water, raising the dead, and healing the sick, humbled
Himself in their presence as would a slave.

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Never before had Jesus instituted in a communion service with His disciples.
Neither had He participated in washing other’s feet, although a woman had
washed His feet with her tears (Luke 7:44). Consequently we can conclude
from these connecting events on the same night, that if one of these acts held
significant import for the church so did the other.

Jesus gave more direct instructions concerning washing one another’s feet than
He gave about communion. I firmly believe from the whole of Scripture that
Jesus instituted communion as an act and ordinance among Christendom so
long as the church is on earth. This I teach and practice consistently. However,
not one Gospel writer stated that Jesus said, “Ye ought to take communion,” or
“I have given you an example that ye should do as I have done to you,” or “If
ye do not observe communion with me ye have no part with me,” or “If you
know these things, happy are ye if ye do them.” Yet He did make every one of
these statements relative to washing feet. If we accept Christ’s institution of
communion (and we should), why should we not accept His institution of
washing one another’s feet? I accept and practice both on the basis of
Scripture. The washing of one another’s feet is an important act and ordinance
of Christian service.

C. REASONS FOR WASHING ONE ANOTHER’S FEET

Upon observation we find several reasons from John’s writing as to why mod-
ern Christians should wash one another’s feet. Submission to one another,
humility, servanthood, and fellowship accompany this service. Jesus declared
the following indisputable reasons for washing one another’s feet:

1. Gives Us a Part with Christ

Peter resisted Jesus’ effort to wash his feet, to which Jesus replies, “If I
wash thee not, thou hast no part with me” (John 13:8). Part comes from
the Greek word meros (mer’-os), meaning a section or allotment, a divi-
sion or share, or portion. Realizing the seriousness of not being able to
share in fellowship, communion, and participation with Christ caused
Peter immediately to submit to Jesus washing his feet. He even wanted
his hands and head washed if it meant having a part with Christ. Here
Jesus established rule and precedent; after salvation only the literal
washing of one’s feet by another is necessary to fulfill this portion of
Christ’s plan, not the washing of our hands and head also.

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Having a part with Christ is necessary. Simon of Samaria, because of
his condition, had neither part nor lot (Acts 8:21). Judas once had a part
in the ministry but lost it; his part being obtained by Matthias (Acts
1:17, 25). In view of the essential role of having a part with Christ,
study what the Bible teaches concerning our being partakers of Christ’s
nature, sufferings, holiness, spirit, etc. (See Hebrews 6:4; 12:10, I Peter
4:13; II Peter 1:4.)

Certainly this statement was applicable to more than just Simon Peter.
Would it not have applied to the other disciples had they refused? Would
it not apply to us if we refuse? What a reason to wash one another’s
feet—we obtain a part with Christ.

2. Spiritual Cleansing Occurs

Peter wanted his head and hands washed along with his feet if this estab-
lished his part with Christ. To his request Jesus replied, “He that is
washed needeth not save to wash his feet, but is clean every whit” (John
13:10). Berkley Translation—“A bathed person does not need to be
washed, except his feet, but is completely cleansed; and you are
cleansed.” Weymouth Translation—“Anyone who has lately bathed,”
said Jesus, “does not need to wash more than his feet, but is clean all
over.” New International Version—“A person who has had a bath need
only to wash his feet; his whole body is clean.” Holy Bible from the
Ancient Eastern Text—“He who has bathed does not need except to
wash his feet only, for he is already all clean.”

“Washed” in this verse comes from the Greek word louo (loo’-o), mean-
ing to bathe the whole person, to wash. Loutron (loo-tran’) is a deriva-
tive of this word and means a bath, baptism, or washing. When we are
saved we are washed, totally cleansed through the birth of water and
Spirit by the blood of Christ (John 3:1-8; 13:10; I Corinthians 6:11;
II Peter 2:22; Revelation 1:5; Titus 3:5). “Wash,” when referring to the
feet, comes from the Greek word nipto (nip’-to), meaning to cleanse
especially the hands, feet, or face; perform ablution, wash.

Salvation provides our initial washing but on our heavenly journey, just
as the road dust collected on the feet of Eastern travelers, defiling ele-
ments cling to us in our spiritual walk. Washing one another’s feet
encourages an attitude of repentance and humility that keeps us clean.

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3. Is a Command of Christ

Jesus said, “Ye also ought to wash one another’s feet.” (John 13:14).
Recall the definition of ought. It means an obligation, debt, or some-
thing necessary. How much more emphatic could our Lord be in insti-
tuting this ordinance? If we accept other biblical practices proposed in
this study as Christian obligations, we should unquestionably accept
this one. Oh! Consistency thou art a jewel!

4. Christ Has Given Us an Example

“Example” here (John 13:15) comes from the Greek word hupodeigma
(hoop-od’-igue-mah), meaning an exhibit of imitation or warning, spec-
imen, adumbration or pattern. Jesus emphatically declared concerning
this example, “That ye should do as I have done to you” (John 13:15).
If the apostles carried out Jesus’ command here, for us to be apostolic
must not we do the same?

Christ’s example, was not taken lightly by the apostles; neither should
we view it lightly or in disdain. Peter described the exemplary life of our
Lord as one for us to emulate, encouraging us to follow in His steps
(I Peter 2:19-23). If we observe one example advanced by our Lord,
should we not observe them all? Does this not include washing one
another’s feet?

5. We Are Not Greater Than Our Lord

As servants of God we are not greater than our Lord, no more than one
who is sent can become greater than the one who sent him (John 13:16).
If we conduct ourselves in a fashion that we consider to be above what
Jesus did, we destroy our submission. Servanthood requires submission
to both the example and command of the Master. Failing to do so indi-
cates pride, superiority, and rebellion, manifested in our refusal to fol-
low the Master’s instructions.

Pride, along with other unchristian characteristics, is broken when we

engage in footwashing. In this we show forth our submission to His
lordship and mastery, setting Him above us to His rightful place.
Refusing to wash our fellow disciple’s feet sends a message to Christ
that we consider ourselves above Him. Such a spirit and rebellion is
inexcusable in His sight. Let us return Christ to His rightful place as
Lord of our lives. One way to do so is through the act of washing one
another’s feet.

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6. Obedience Produces Happiness

Knowing and obeying Christ’s commands produces happiness (blessed-

ness) in the life of a saint (John 13:17). Certainly we now know what to
do; Scripture has taught us! Surely we can obey; washing another’s feet
requires no special skill, only willingness and submission.

Jesus asked His disciples, “Know ye what I have done to you?” (John
13:12). He then proceeded to explain His position, His actions, and His
requirements. Clearly he defined his role and theirs, so they would know
(perceive, be sure, be aware of, and understand) what they were to do.

Can we deny knowledge of Jesus’ position as Lord and master? Do we

not know that He washed His disciples’ feet? Are we not made aware by
the Bible that we are to wash one another’s feet? (I Timothy 5:9-10).
Knowing and obeying are two different things and worlds apart. Only
when we do these things will happiness come.

7. We Are Obeying God’s Word

As a summary of all reasons for washing one another’s feet, we are

compelled to admit that doing so puts us in compliance with the Bible.
Failing to do so places us in the unenviable position of ignoring or dis-
regarding God’s Word.

“Blessed are they that do his commandments” (Revelation 22:14).

Loving God is the thing that will cause us to keep His commandments
(John 14:15). Refusing to obey God’s Word indicates a lack of love for
Him and will ultimately bring His eternal wrath upon us. Every time we
wash another’s feet as an act of Christian’s service, we are obeying
God’s Word.

______________________________________________________________________

REFLECTIONS

I have sincerely endeavored to present to you a fair, unbiased, insight into what God’s
Word teaches us that we “ought” to do. I agree that to the uninitiated the act of washing
another’s feet sounds repulsive. You may question, “Why should I do that?” However,
upon examination of the Bible and the reasons it establishes for us, how can we refuse
to wash our fellow Christian’s feet?

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Blessings await you and your fellow believers when you begin this biblical practice in
your congregation. God’s promise of happiness will accompany your obedience to
Christ’s example and command.

______________________________________________________________________

NOTES

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WORKSHEET
LESSON 14

CHRISTIANS OUGHT TO WASH ONE ANOTHER’S FEET

1. How many New Testament passages mention washing one another’s feet? ______
Where are they?____________________.________________________________.
2. What is another word for communion? __________________________________.
3. Jesus rebuked ________________________for not providing water with which to
wash His feet. Scripture: _____________________________________________.
4. The woman who washed Jesus’ feet with her tears dried His feet with her ______.
Scripture: __________________________________________________________
5. Communion replaces or serves in substitution form the Old Testament _________
_____________________________feast.
6. List two of the four things Jesus said about feet washing that He never said about
communion. (A) ________________(B)_________________________________.
7. List seven reasons for washing one another’s feet. (A) ______________________,
(B)_____________________________, (C) ______________________________,
(D) ____________________________, (E) ______________________________,
(F) _____________________________, (G) ______________________________.
8. Part comes from the Greek word _______________________________and means
___________________________________.
9. It is necessary to have your hands and head washed when you wash one another’s
feet. Yes ________No _________.
10. In view of this lesson, does washing one another’s feet help us have a “part” with
Christ? Yes_______ No_______. Explain in a brief statement why you feel this
way.______________________________________________________________.
11. “He that is washed needeth not save to wash his _________________________.”
12. The Greek word louo means ______________________, the word loutron means
___________________________________.
13. Wash comes from the Greek word _____________________________and means
___________________________________.
14. Is footwashing a command of Christ? Yes _________ No ________.
Explain briefly. _____________________________________________________.

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15. In footwashing Jesus provided us an ___________________ that we should do as
He did (John 13:15).
16. The _______________________________________ is not greater than his Lord.
17. What is broken when we engage in washing one another’s feet? ______________.
18. Knowing and obeying Christs’ commands produces _______________________.
19. “Know” (John 13:12) means __________________________________________.
20. Blessed are those who keep His ________________________________________.
Scripture: _________________________________________________________.

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LESSON 15 NOTES:

THINGS A CHRISTIAN OUGHT TO DO

PART VI
CHRISTIANS OUGHT TO WALK AS HE WALKED
I JOHN 2:1-6; I THESSALONIANS 4:1

“Walk” in our Scripture text and in the context of this lesson involves more than a
method of physical locomotion. More is involved than going about on foot for either
exercise or pleasure. Unless disabled, most are able to use their legs and feet to take
steps, creating an action known universally as walking. However, the Scripture opens to
us an aspect, or concept of walking other than the physical exercise of taking steps with
our feet.

God often uses terms in His Word that are common to humans in the natural realm to
describe spiritual truths. Even in His divinity God accommodates Himself to us by
describing Himself in terms common to us. Through these we come to know God, how
to communicate with Him, and how to please Him. The Bible speaks of our eating the
Bread of Life (John 6:33-58), drinking living water (John 4:14), hearing what the Spirit
says (Revelation 2:7), and sitting in heavenly places (Ephesians 2:6), along with many
other comparative terms. Through these a commonality of knowledge and understand-
ing of spiritual things exists for all humanity. These are universally understood terms by
all people everywhere, providing us with principles from which to preach and to prac-
tice God’s Word.

From Genesis to Revelation we encounter the terms walk, walked, and walking con-
cerning both God and man. More often than not these terms apply to a spiritual exercise
where either God or man is involved. The earliest use of the term is in Genesis 3:8:
“And they heard the voice of the LORD God walking in the garden in the cool of the day.”
From then until now, God, who is Spirit and invisible, accommodates Himself to our
thinking by employing terms such as “dwell in them, and walk in them” (II Corinthians
6:16). From the day of Enoch, who was described as one who “walked with God; and
he was not; for God took him” (Genesis 5:24), until this present time humans have used
and understood the scriptural terminology of walking with God.

Under grace, in the New Testament era, Bible writers continued to use this centuries-old
term as applicable to Christian experience and conduct. By doing so they have provided
us with a profound, yet simple, insight into our relationship with God. Even a child can
grasp what it means to walk with God or to walk after certain things.

Our pursuit, as saints of the Most High, is not portrayed in the general sense as a hurried,

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rushed, helter-skelter experience. While it is not a lazy ambling along, lacking urgency
and direction, neither is it a frenzied, nerve-racking episode. Walking with Him indi-
cates a paced, purposed, progressing involvement geared individually to each saint. He
who led Israel by a pillar of cloud and fire tempered the pace for warriors, women, and
babes. He now gently leads us in paths of righteousness, considering the path of each
pilgrim, tempering the wind to the shorn lamb.

God’s Word is replete with terms such as path, tread, pilgrim, highway, step, feet, way,
lame, and lead. These are all interwoven with the concept of walking in one way or
another. Therefore, when we encounter the scriptural injunction that we ought to walk as
He walked, we are not taken aback by some deep theological, hard-to-understand term.
We have learned that when we are told that we “ought” to do something, it is an obliga-
tion, debt, or necessity for us. Subsequently we begin to seek out how He walked to learn
how He wants us to walk. When we search for an answer as to how He walked, God’s
Word reveals to us many beautiful, understandable truths on the subject.

“Walk,” as used in this lesson, comes from the Greek word peripateo (per-ee-pat-eh’-o),
which means to tread all around, walk at large, live, deport oneself, follow, or be occu-
pied with. I would like to engage us in a study of how we are to walk, rather than go into
an in-depth study of Christ’s exemplary spirit and manner of life. Christ’s walk is eas-
ily discernible and definable throughout the Scripture, for He left us an example “that
ye should follow his steps” (I Peter 2:21). Ordering our way, as set forth in the Bible and
in this lesson, will place us in the steps of Christ.

A. HOW WE ARE TO WALK

God shows us and even commands us to walk in the manner He established in

His Word. Upon our investigation and study, the paths we are to journey
become well-defined and distinct. Due to the extent of each of these points, the
student or teacher is left with the responsibility of in-depth research. Space
limits comments, but we will present enough to clarify each topic; these are
fairly easy subjects to study, with extensive material on each.

1. Walk in Newness of Life

“Newness” (Romans 6:4) comes from the Greek word kainotes (kahee-
not’-ace), meaning renewal, newness, freshness. Paul referred to
Christ’s burial as a type of baptism and His resurrection as a type of the
Holy Ghost in Romans 6:4 (See I Corinthians 15:1-4). When we are
born again of water and Spirit (John 3:1-8), we become new creatures
in Christ Jesus (II Corinthians 5:17). As Christ was raised from the
dead, so are we raised from spiritual death (Ephesians 2:1-6) in the like-

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ness of His resurrection (Romans 6:1-6). Now we serve God in the new-
ness of spirit, not in the oldness of the letter (Romans 7:6). Walking with
Christ is walking in a new life.

2. Walk in the Spirit

Now that we are Spirit-filled, we are to walk after the leadership of the
Spirit (Galatians 5:16). Paul established three beautiful truths for the
saint relative to the Spirit in Galatians 5:16, 18, 25: (1) We are to walk
in the Spirit, (2) we are to be led of the Spirit, and (3) we are to live in
the Spirit. The righteousness of the law is fulfilled in those who walk
after the Spirit (Romans 8:4). Walking in the Spirit will protect us from
fulfilling the lusts of the flesh. The flesh and Spirit are contrary to one
another; the victor of the two will exhibit itself either in the works of the
flesh or in the fruit of the Spirit. (Galatians 5:17-23; Romans 8:5-9).

3. Walk after His Commandments

Concurring in lifestyle and spirit with the teachings of the Scripture is

the responsibility of every born-again Christian. John declared, “And
this is love, that we walk after his commandments” (II John 6).
“Commandment” here does not refer to just the Ten Commandments or
law of Moses; it is the whole of Scripture applicable to Christian con-
duct.

Obedience to scriptural commands demonstrates our love for God.

Loving God and submitting to His Word are inseparable forces in our
lives (I John 5:1-3; John 14:15). Accompanying our love for God will
be a love for our brethren, a further extension of proof that we truly love
Him (I John 4:7-21).

Paul admonished us to “walk according to this rule” (Galatians 6:16),

and “let us walk by the same rule” (Philippians 3:16). “Rule” is from the
Greek work kanon (kan-ohn’), meaning a straight reed, i.e., a rod, a rule,
a standard of faith and practice, a boundary, a sphere of activity. We are
to measure ourselves, not by one another but “according to the measure
of the rule which God hath distributed to us” (II Corinthians 10:13).
Nothing less than God’s Word could be the rule that Paul referred to in
this passage.

When we walk in truth (III John 3-4), after His commandments

(II John 6), and according to the rule God has distributed to us

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(II Corinthians 10:12-13), then we can truly say that we are walking in
Him (Colossians 2:6). Zacharias and Elizabeth “were both righteous
before God, walking in all the commandments and ordinances of the
Lord blameless” (Luke 1:6). What a testimony! May you and I attain
grace and power to proceed on the same path. Only then can it be said
of us as it was of the early church: they were “walking in the fear of the
Lord” (Acts 9:31).

4. Walk in the Light

Scripture compares living in sin to a person sitting or walking in dark-

ness (Matthew 4:16; I John 2:11). It compares salvation to a person
leaving or being called out of darkness into God’s marvelous light
(I Peter 2:9). Now that we are in the light, we are to “walk” in the light
(John 11:9; Ephesians 5:8; I John 1:7).

Outside the church, darkness pervades the spiritual atmosphere. Each of

us should take care lest the light in us become darkness (Matthew 6:22-
23). Let us hear the warnings to believers concerning walking in the
light, giving heed lest darkness engulf us again:

a. Cast off works of darkness and put on the armor of light (Romans
13:12).
b. Have no fellowship with the unfruitful works of darkness but
rather reprove them (Ephesians 5:11).
c. Light and darkness have no communion (II Corinthians 6:14).
d. When we walk in darkness we do not know where we are going
(John 12:35; I John 2:11).
e. The day of the Lord will overtake as a thief those who are in dark-
ness (I Thessalonians 5:1-9).
f. We are to be blameless, harmless, and without rebuke in a crooked
and perverse nation, “among whom ye shine as lights in the
world” (Philippians 2:15).
g. Our loins are to be girded and our lights burning as we await the
Lord’s return (Luke 12:35-36).

Holding to, walking in, or keeping aflame this marvelous light is a

solemn charge but also a rewarding experience.

5. Walk by Faith

In contrast to walking by faith is walking by sight (II Corinthians 5:7).

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Walking by sight involves walking in paths calculated by human rea-
soning as the best way of life. Here we depend on carnal thinking to
direct us in our choices. Whatever our physical eyes desire we choose,
and we become influenced by the times to keep in step with society.
Walking by faith is trusting the Word and Spirit when doing so seems in
direct contradiction to human reason. In the natural world, the alterna-
tive to traveling by sight is flying by instruments and sailing by radar. In
the spiritual realm it is walking by faith.

The hope that saves us is embodied in this experience (Romans 8:24-

25); it is that unseen force of eternal optimism. This walk requires the
innate ability to see the unseen, which is eternal (II Corinthians 4:17-
18). Moses walked this road where no visible footprints appeared
(Hebrews 11:27). Abraham knew what it was to walk this walk; we too
are called to “walk in the steps of that faith of our father Abraham”
(Romans 4:12).

6. Walk Honestly

In Romans 13:11-14 we find the words of this topic along with other
pointed instructions to believers:

a. Let us cast off the works of darkness.

b. Let us put on the armor of light.
c. Let us walk honestly as in the day.

“Honestly” in the original text means decorously, decently, honorably,

and becomingly. Contrasting this, Paul told us to “walk not in” (1) riot-
ing, (2) drunkenness, (3) chambering, (4) wantonness, (5) strife, and (6)
envying. Scripture enjoins Christians to walk honestly in every aspect of
life, especially before the unsaved (I Thessalonians 4:12). It further
admonishes us to walk in wisdom toward non-Christians (Colossians
4:5). Wisdom and honesty should be the hallmark of every saint, espe-
cially in the presence of sinners.

Webster defines honesty as: “(1) The state or quality of being honest.
(2) A refraining from lying, cheating, or stealing; being truthful, trust-
worthy, or upright. (3) Sincerity, fairness, straightforwardness.” These
characteristics should define the life of every professing Christian.
The Bible teaches honesty in every measure and aspect as set forth in
these definitions. Read the following passages relative to this subject:

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Hebrews 13:18; Acts 6:3; II Corinthians 8:21; 13:7; Romans 12:17; I
Peter 2:12.

7. Walk in Love

Love is one of the major themes of the Bible. It is something we are to

walk in (follow, be occupied with, order our behavior in, regulate our
life by) according to Paul (Ephesians 5:1-2). Love is a powerful moti-
vator; we should always allow it to guide our lives.

Note: Study the lesson in this series “Christians Ought to Love One
Another” for an in-depth view of this subject.

8. Walk Worthy of the Vocation Wherewith We Are Called

“Vocation” in this verse (Ephesians 4:1) comes from the Greek word
klesis (klay-sis’), meaning an invitation; its verb form means to be
invited, appointed, or called. Although Scripture uses this word only
once, it speaks of our calling as Christians quite often.

Paul’s emphasis here is on conducting or ordering our lives (walking) in

a fashion worthy (appropriately, after a godly sort, deserving, fitting) of
such a high call. Although we are unworthy of God’s grace and call, we
can and must conduct ourselves commensurate with such a holy invita-
tion.

a. We are to “walk worthy of the Lord unto all pleasing, being fruit-
ful in every good work, and increasing in the knowledge of God”
(Colossians 1:10).
b. Paul prayed for the Thessalonican saints that “God would count
you worthy of this calling” (II Thessalonians 1:11).
c. We are to “walk worthy of God, who has called us into his king-
dom and glory” (I Thessalonians 2:12).

Consider the call or invitation God has given you to be a part of His glo-
rious kingdom. If you have accepted that call and taken His name upon
you in baptism and have been filled with the Holy Ghost (Acts 2:38),
then act like a Christian (II Timothy 2:19). Take note of your calling
from the following passage of Scripture. Add others to these as you
study.

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a. We are called with a holy calling (II Timothy 1:9).
b. We are partakers of a heavenly calling (Hebrews 3:1).
c. We are to be holy since the One who called us is holy (I Peter
1:15).
d. We are called to be saints (I Corinthians 1:2).
e. We are called out of darkness into his marvelous light (I Peter 2:9).
f. We are called to peace (I Corinthians 7:15).
g. We are called to glory and virtue (II Peter 1:3).

Beyond the original call to be a Christian, God often issues a special call
or invitation to one of His servants for some specific work (Acts 13:3),
ministry (Romans 1:1), or place (Acts 16:9-10). These, too, should walk
worthy of the vocation wherein they are called.

9. Walk in Good Works

Study the whole of Ephesians 2:1-10 in context. Many times people iso-
late verses 8-9 from the text, resulting in misuse. Any Bible scholar
knows that we cannot be saved from our sins by good deeds, human
works, effort, or any like thing. God’s grace alone saves us through
faith. It is not of ourselves; it is a gift of God. However, this does not
preclude our being obedient to God’s plan of salvation (John 3:1-8; Acts
2:1-4, 38). Those who misuse this passage by taking it out of context
often berate and condemn those who strive to live a life of separation,
holiness, and purity. They tell us that we are trying to obtain salvation
by our works. Nothing could be more of an affront to intelligence and
truth. Salvation comes by grace through faith as a gift of God; it then
empowers and motivates us to do works of righteousness. Those who
lack works of righteousness lack salvation, since they lack genuine
faith, which invariably produces good works. Works do not produce sal-
vation; they proceed from salvation.

God has ordained and designed Christians to walk in good works

(Ephesians 2:10). Our body without our spirit is dead! Faith without
works is dead! (James 2:26). Faith without works is dead; works are an
exhibition of the unseen force of faith in the believer. (Study closely
James 2:14-26.)

At every opportunity we are to do good to all people, especially those

who are of the household of faith (Galatians 6:10). God has ordained for
those saved by His grace through faith to walk in good works.

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10. Walk Circumspectly

“Circumspectly” is found only once in the Bible (Ephesians 5:15) and

comes from the Greek word akribos (ak-ree-boce’), meaning exactly,
diligently, perfectly. “Circumspect” is found only once in the Bible
(Exodus 23:13) and was used by the Lord in warning Israel. It comes
from the Hebrew word shamar (shaw-mar’), meaning to hedge about,
protect, guard, attend, beware, take heed, look narrowly, and preserve.

From these words it becomes obvious that God expects us to conduct

our lives in a careful, circumspect manner. Throughout His Word, the
Lord condemns broad, liberal, undefined interpretations of Scripture.
He also condemns loose, compromising, unholy lives. The walk of a
Christian is through a straight gate and on a narrow path (Matthew
7:14). Every Christian should be circumspect in every aspect of his life.

The Word of God clearly defines our path as Christians. Our responsibility now is to
walk in the way God has ordained. While this is impossible within ourselves, He will
empower us by His Spirit and enable us to follow Him. Obscurity often clouds our way,
but during those times let us commit our lives to keep the Word, holding to His unseen
hand.

B. HOW WE ARE NOT TO WALK

From the negative viewpoint, God has instructed us not to walk on certain
paths. Even as Christians we can become confused or enticed by some sub-
versive force or person into areas of conduct that we should not engage in.
Viewing these briefly, yet carefully, should suffice for each of us. God’s Word
points out seven roads that Christians are not to travel on. Each is distinctly
marked, “Wrong Way.” Walking these roads only leads to hurt and ruin.

1. We Are Not to Walk Disorderly

“Disorderly” is from the Greek word ataktos (at’-ak-tos), meaning

unarranged, irregularly, unruly, and insubordinate. Christians are not
only to refrain from such conduct, but they are to withdraw from pro-
fessing saints who act or behave in a disorderly manner (II Thessalo-
nians 3:6-18). Hypocritical, insincere, treacherous people should not be
a part of your inner circle of friends or those with whom we have fel-
lowship. Due to some things contaminating us, we have to withdraw
ourselves (II Timothy 3:5; I Corinthians 5:9-13). We should not walk

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disorderly or support others who may conduct themselves in such fash-
ion.

2. We Are Not to Walk As Men

In I Corinthians 3:1-9 Paul rebuked the Corinthians for their carnality,

envy, strife, and division over preachers of the gospel. As they defended
their favorite ministers the situation apparently became seriously
volatile among them. Paul told them that they were walking as men.
Obviously this does not refer to the physical locomotion of a human
body. It is rather a spiritual condition among them that he strongly con-
demned.

The Berkley translation says, “Are you not worldly-minded and do you
not behave like the unconverted?” Christians must exercise caution in
this area and all others, lest they “walk as men.”

3. We Are Not to Walk in Darkness

Refer to point 4 under topic A concerning what we are to walk in. God’s
warning for us not to walk in darkness is specifically explained in con-
junction with loving our brother (I John 2:11; 1:6; John 12:35). Hatred
of our brother places us in the unenviable position of walking in dark-
ness. This darkness (hatred) blinds our spiritual eyes, resulting in our
losing our way.

4. We Are Not to Walk by Sight

Our walk is one of faith, not of sight (II Corinthians 5:7). (Refer to point
5, under topic A.) We have not yet seen Him whom we love (I John
4:20); until we behold Him, we must guide our lives by faith rather than
by what we see.

Walking after our own intuitions (sight), indicates our lack of trust in
God’s ability to lead us. Our natural tendency is to rely on tangibles
rather than intangibles in our decision making. We should ask God to
help us refrain from depending on the visible and trust in the invisible.

5. We Are Not to Walk in Craftiness

Paul specifically addressed the ministry in this passage (II Corinthians

4:1-2). “Craftiness” is from the Greek word panourgia (pan-oorg-ee’-
ah), meaning adroitness (in a bad sense), trickery, sophistry, cunning,
and subtlety. True ministers will not engage in craftiness or handle the

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Word of God deceitfully; they will be open, honest, and trustworthy in
presenting the Word. Such people establish the church to keep it from
being tossed to and fro, carried about with every wind of doctrine, by
the sleight of men and cunning craftiness (Ephesians 4:11-14).

During Jesus’ day, the chief priests and scribes sent spies to trick Jesus
relative to paying tribute to Caesar. Jesus perceived their craftiness (sub-
tlety or trickery) and confronted them on the matter (Luke 20:19-26).
True believers will not resort to this type of conduct for any reason or to
accomplish any purpose. Our lives should be open and honest before
God and man; never should we be known or perceived as crafty indi-
viduals.

6. We Are Not to Walk in the Vanity of Our Mind

God sends warnings in His Word for saints not to conduct their lives as
the Gentiles (heathen) do (Ephesians 4:17-32). “Vanity” in this verse is
from the Greek word mataiotes (mat-ah-yot’-oce), meaning lack of util-
ity, transience, depravity, emptiness, or profitless. Paul emphasized the
spiritual condition of the Gentiles (heathen): “Having the understanding
darkened . . . because of the blindness of their heart” (Ephesians 4:18).
He further instructed believers to “be renewed in the spirit of your
mind” (Ephesians 4:23).

Following our own notions, ideas, concepts, or imaginations will always

put us in an opposing position to the leadership of the Word and Spirit.
The reason we must be spiritually minded (Romans 8:5-9) is so we can
pull down the strongholds of Satan. These are: (1) imaginations, (2)
every high thing that exalts itself against the knowledge of Christ, and
(3) every thought that would be disobedient to Christ (II Corinthians
10:3-5). Human reasoning often runs counter to God’s Word; therefore,
we must not walk after the vanity of our mind. God’s remedy for this
problem is found in Philippians 2:5: “Let this mind be in you, which
was also in Christ Jesus.”

7. We Are Not to Walk After the Flesh

“Flesh” in this study does not refer to the physical body with all its
component parts. It has to do with our inherent nature received from
Adam our father, including our base, carnal desires. Paul called it “the
body of sin” (Romans 6:6), the part that is dead when Christ is in us
(Romans 8:10).

In Romans 8:1-14 we find an interesting discourse on the power of the

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Spirit as opposed to the flesh. Walking after the flesh produces the fol-
lowing:

a. We have condemnation (verse 1).

b. The righteousness of the law is not fulfilled in us (verse 4).
c. We mind (exercise the mind, entertain, have sentiment, interest
oneself) the things of the flesh (verse 5).
d. We are carnally minded (verse 6).
e. We are not subject to the law of God (verse 7).
f. We cannot please God (verse 8).
g. We shall die—spiritually (verse 13).

How important it then becomes to walk after the Spirit rather than after
the flesh (Galatians 5:13-26; I Corinthians 2:14).

______________________________________________________________________

REFLECTIONS

Now we know where and how to walk, as well as where and how not to walk. God’s
Word has enlightened us regarding the path we are to travel. Things we are to walk after
can only be found on the narrow way; all others comprise the broad way. Pursuing and
walking after right things will culminate in our walking with Him in white clothing
(Revelation 3:4).

______________________________________________________________________

NOTES

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NOTES

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WORKSHEET
LESSON 15

CHRISTIANS OUGHT TO WALK AS HE WALKED

1. Under the topic of “How We Are to Walk” list the first five points.
(A) ____________________________, (B) ______________________________,
(C)_____________________________, (D) ______________________________,
(E)_____________________________.
2. Under the topic of “How We Are to Walk” list the last five points.
(A) ____________________________, (B) ______________________________,
(C)_____________________________, (D) ______________________________,
(E)_____________________________.
3. Newness comes from the Greek word ___________________________, meaning
_________________________________________________________________.
4. Paul established three truths for the saint relative to the Spirit. What are they?
(A) ____________________________, (B) ______________________________,
(C)_____________________________.
5. Rule comes from the Greek word _______________________________, meaning
_______________________________.
6. We are not to measure ourselves by ourselves but “_________________________
_________________________________________________________________.”
7. Living in sin is compared to a person walking or sitting in __________________.
8. We are to walk by faith, not by ________________________________________.
9. “Walk in the steps of that faith of our father _____________________________.”
10. Honestly in our study means __________________________________________.
11. Vocation comes from the Greek word ___________________________, meaning
_________________________________________________________________.
12. We are to do good to all people, especially those who are of the household of
_______________________________.
13. Circumspectly comes from the Greek word _______________________, meaning
_______________________________.
14. The walk of a Christian is through a _________________________gate and on a
___________________________path.

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15. List the first four things we are NOT to walk in.
(A) ____________________________, (B) ______________________________,
(C)_____________________________, (D) ______________________________.
16. List the last three things we are NOT to walk in.
(A) ____________________________, (B) ______________________________,
(C)_____________________________.
17. Disorderly comes from the Greek word _________________________________,
meaning ________________________.
18. The Berkeley translation substitutes the word _____________________ for men.
19. Craftiness means ___________________________________________________.
20. Name three things that walking after the flesh produces.
(A) _______________________________________________________________
(B) _______________________________________________________________
(C) _______________________________________________________________

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LESSON 16 NOTES:

THINGS A CHRISTIAN OUGHT TO DO

PART VII
CHRISTIANS OUGHT TO BE HOLY
I PETER 1:14-16; II PETER 3:11

One of the many things that God commands Christians to do is to be holy. Holy comes
from the Greek root word hagios (hag’-ee-os), meaning sacred, pure, blameless, conse-
crated, and saintly. From this basic word comes other words that in their extended forms
convey the idea of something hallowed, sanctified, purified, and sacred.

In classical Greek the pagans used the word holy to mean something set apart for the
gods. In the case of a Christian, it means to be set apart for God.

Due to the broad area that holiness or being holy covers, you would do well to study the
subjects of sanctification, godliness, and the meaning of the words saint and separation.
Since all these terms are connected to this lesson, it is impossible to exhaust the subject
of holiness.

Christians need to be aware that holiness must be an active principle, shaping and reg-
ulating every sphere of their lives and activities. We must understand that holiness gov-
erns the body as well as the soul, since the body alone is the instrument through which
the soul acts and expresses itself. Purity of life, purity of action, and purity of thought
are befitting goals toward which each Christian must strive.

Peter set forth our past desires and pursuits when we were in sin (I Peter 1:14-16).
During that time we “fashioned” (shaped, molded, conformed) ourselves according to
our lusts. This state was one of “ignorance,” not that we were necessarily lacking in
intellectual prowess or ability, but lacking in the knowledge of God and His Word. Upon
our coming to God, we received a model by which we are to fashion ourselves. God and
His holiness became the standard by which we gauge our lives.

Holy or holiness describes the essence and character of God. It is for the goal of being
holy that we are to strive and seek to fashion our lives. Peter’s second epistle asks, since
this world will be destroyed, “What manner of persons ought ye to be in all holy con-
versation and godliness, looking for and hasting unto the coming of the day of God?”
(II Peter 3:11-12). Consequently, being holy becomes an obligation for a Christian.
(Refer to the meaning of the word ought in Part I.)

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Anything or anyone set apart to God and God alone is distinguished from others by
being designated as holy.

A. Places such as inside the Tabernacle were called holy (Exodus 26:33; Hebrews
9:12, 24, 25). Behind the veil of the Tabernacle was the most holy place
(Exodus 26:33-34). The New Testament refers to this area as the “Holiest of
all” (Hebrews 9:3, 8).

B. Aaron’s garments were called holy (Exodus 28:1-2) because they were set
apart or distinguished from the usual daily dress of the Israelites. They were to
be worn only by Aaron and his descendants.

C. God hallowed the ground around the burning bush and required Moses to take
his shoes off before walking upon it because it was “holy ground” (Exodus
3:1-5).

D. The anointing oil was holy and was not to be used for any purpose other than
what it was designated for (Exodus 30:22-33).

E. Angels, as created spirit beings, are called holy. They are different from both
God and humans, being set apart for specific missions, as God directs (Acts
10:22; Hebrews 1:14).

F. God’s Word is holy (Romans 1:2; II Timothy 3:15). No other writings can
compare, or are equal to them; therefore, the Bible stands apart as pure and
sacred.

G. Our “conversation,” which means conduct, should be holy or different from

that of sinners (I Peter 1:14-16; II Peter 3:11).

H. People who have in the past, as well as the present, been set apart unto God are
rightfully called holy. Saint or sanctified one is derived from the word holy
also. Being holy is an attainable standing before God and humanity. Others
have reached this goal; so can we. Consider the following:

1. Holy prophets (Acts 3:21, II Peter 3:2).

2. Holy apostles (Ephesians 3:5).
3. Holy brethren (I Thessalonians 5:27; Hebrews 3:1).
4. Holy women (I Peter 3:5).
5. Holy men (II Peter 1:21).

I. In the truest sense, God alone holds the eminent position of being holy

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(Leviticus 11:44; 19:2; I Peter 1:16). This marked and majestic position sets
him far above and separate from all else, although we too can be holy.

Note: The seraphim in Isaiah 6:3 and the four beasts in Revelation 4:8 stand
before God crying, “Holy, holy, holy.” Threefold repetition such as this,
when used in Hebrew poetry, indicates the superlative degree. Surely
from these verses we can conclude that God is the highest holiness.
Isaiah refers to God as “The Holy One of Israel” twenty-five times in
his writings. Even a casual perusal of the Scripture will convince us that
holiness is an essential, inherent attribute of God.

The Bible sets forth numerous things as being holy due to their consecrated use in cer-
tain areas or for some specific time or purpose. Our study focuses upon our personal
obligation to be holy.

A. WHY WE ARE TO BE HOLY

More often than not we hear about the aspects of inward and outward holiness
without ever being told why we should be holy. However, God’s Word in both
testaments sets forth a reason why we are to be holy: “Because it is written, Be
ye holy; for I am holy” (I Peter 1:16; Leviticus 19:2; 20:26).

Holiness is not some abstract or mystical idea; it is a regulative principle in our

everyday lives. Herein we are called not only to worship God but to imitate
Him. Through our deeds and daily lives, we must reveal the divine nature of
which we have been made partakers (II Peter 1:4). We must manifest by our
purity and righteousness that we are of God and have truly been born again
(John 3:1-8), born, not of corruptible seed, but of incorruptible (I Peter 1:23).

While we cannot duplicate God’s infinite majesty and eternity, we can cer-
tainly strive toward a purity that differentiates us from the loathsome, defiling
world in which we live. Certainly in our seeking to be like God, we can show
forth His love, mercy, kindness, and longsuffering along with being separated
from the world.

Jesus Christ, both in His divinity and humanity, was separate from sinners
(Hebrews 7:26). His identity as to who and what He was is easily defined.
Being like Him is where the word Christian sprang from. Christians, therefore,
are easily identifiable by their emulation of their founder.

God’s call and command for us to be holy should provide the needed impetus
to motivate us to obedience. Scripture presents no other reason, nor should we

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need any other than this easily understood one: “Be ye holy for I am holy.”
This alone constitutes the basis for our duty to sanctify ourselves. It is also a
guarantee of our capacity to attain sanctification.

What a noble thought and challenge: God is holy and asks us to be holy!
Because He has asked us to be holy, not only will He empower and enable us,
but He will also show us ways, means, and methods through which we can
achieve this goal.

B. HOW WE ARE TO BE HOLY

Since God has called us to be holy, we can attain and maintain this state. God
never requires anything of humans without providing them with sufficient
grace to accomplish the task.

Being bidden to be holy, we must understand that this demand has two
aspects—one positive and the other negative.

1. Positive Aspect of Holiness

The positive aspect of holiness may be called the imitation of God, or

seeking to be like Him. Peter championed this view in calling on us not
to fashion ourselves according to the former lusts but rather to conform
our lives to God’s holiness (I Peter 1:14-16). Seeking to be like Jesus,
replicating His Spirit through our spirit, and showing forth His virtues
should be our all-consuming desire.

The early disciples were so much like Christ that they were called
Christians (Acts 11:26). Imitating Christ in our individual lives is cer-
tainly a positive aspect of being holy.

2. Negative Aspect of Holiness

The negative aspect of holiness means the withdrawal and separation

from things impure and abominable in the eyes of God. If we are to be
holy, we must deny some things to the flesh. Things acceptable to a
Christ-rejecting, sinful world, designed by Satan though perpetrated by
man, must be recognized for what they are—ploys to separate us from
the holiness of God! True Christians not only seek to emulate Christ
within, but they also withdraw from anything unholy. Holiness involves
withdrawing from anything sinful, even to the point of abstaining from
all appearance of evil (I Thessalonians 5:22).

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Separation is a powerful Old and New Testament doctrine. We who are

under grace are called to distinguish ourselves in every aspect of our
lives as being separate people (II Corinthians 6:14-7:1).

When we correlate our lives with both the positive and negative aspects of holiness, we
not only lay sins and weights aside (Hebrews 12:1), but we also manifest Christ in our
lives. The Pharisees’ failure and subsequent renunciation by Christ was not for their
position on outward actions but their lack of an inward relationship with God (Matthew
23:1-33). Discipline alone, regardless of the motivation, has never made anyone holy.
Disciplining the flesh in denying its desires must be balanced by seeking to imitate
Christ.

We do not attain holiness by some monk-like hiding in a cave, denouncing human rela-
tionships and life among people. Rather we achieve it as we deny ungodliness by living
soberly, righteously, and godly in this present world (Titus 2:11-12). Holiness finds its
greatest expression when we in a Christ-like spirit fulfill the obligations of life in their
simplest and most common details.

Armed with this balancing truth, we as Christians are to give careful attention to both
aspects of holiness.

Describing every detail that we are to engage in or disengage ourselves from would be
impossible. We are in a changing world! Evils peculiar to one generation may be
replaced by another evil in the ensuing generation. Human inventions of state-of-the-art
devices of wickedness are an ongoing problem. Something more elaborate, more
appealing to our base nature, and more subtle is always being spewed forth by satanic
forces. Evil in my lifetime of over half a century has been in a state of flux, never staid
or arrested. I am convinced that this will continue until Satan’s most devious ploy and
plot culminates in a world leader known as the beast, or Antichrist.

So long as the church is in the world, it will be the responsibility of our leaders, the min-
istry, parents, and you as an individual to weigh cautiously everything in the light of
truth. We cannot afford to allow the fashion centers of the world, movie stars, sports fig-
ures, politicians, and the media to set standards of lifestyle for the church. For too long,
many have scorned strong apostolic preaching and teaching as old-fashioned, while
seeking to emulate those around them rather than Christ.

Never has any society been subjected to a worldwide blitz of such wicked proportions
as it has since the appearance of television and video productions. From Calcutta to
Cairo, New York to San Francisco, even to the smallest hamlet, all ages have access to
the latest fad and the most recent form of crime. The latest drug giving the highest high,

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and the alcohol and tobacco industry’s latest brands are also portrayed. Along with all
of these things comes a steady diet of violence, filthy conversation, murders, rape, per-
version, and so on. To this pipeline of filth coming through movies and television has
been added the medium of video with absolutely no regulation or censorship by any type
of agency.

While we can acknowledge the value of these media in allowing instant access to cur-
rent events and educational programs, these devices produce far more harm than good.
Everything the Bible teaches against is portrayed by the movie industry as rewarding
and fulfilling. How then can we who seek to be holy spend vast sums on such con-
trivances when the underlying motive of those who control them is not to promote right
but cause ruin?

Standards once held as sacred, virtues once uncompromised, and lifestyles once the
norm are now scorned as Pharisaism, asceticism, and legalism—mere chains of bondage
to be broken and thrown off by the enlightened. Never has holiness been attacked by so
many from so many angles, by those professing to be holy.

I appeal to your sense of morality, character, and decency to return to a Christ-centered,

God-fearing, Bible-dictated lifestyle. Say what you will, God’s Word does speak to us
about every phase and facet of our lives, both inwardly and outwardly. New devices,
inventions, fads, styles, pleasures, and entertainment, primarily of an evil content, will
vie for our attention from now until the rapture of the church. As long as we are in this
world, I appeal to you to be holy, simply because the God we serve is holy.

______________________________________________________________________

REFLECTIONS

Brothers and sisters, we are called with a holy calling (II Timothy 1:9). We are a holy
nation and priesthood (I Peter 2:5, 9). God’s church is to be holy and without blame
(Ephesians 1:4; 5:27). If you are a minister, you are to be, among other things, just, holy,
and temperate (Titus 1:5-9). Saints are to present their bodies as living sacrifices, holy
and acceptable unto God (Romans 12:1-2). We are to lift holy hands without wrath and
doubting when we pray (I Timothy 2:8). To be in the first resurrection we must be holy
(Revelation 20:6). Without holiness no one shall see the Lord (Hebrews 12:14).

Can any deny that “Christians Ought to Be Holy”? If you are a minister of the gospel, I
appeal to and challenge you to preach the holiness of God and man’s need to imitate it.
Saints, whether young or old, I call on you to obey the Bible and your pastor as he
preaches and teaches God’s Word. Remember: Scripture is the final authority on all mat-
ters.

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Holiness produces peace with others, ourselves, and God. Its rewards are many, while
we practice it here, but we will receive its greatest reward when we hear Him say, “Well
done!” These are “Things a Christian Ought to Do”!

Note: There are a few other scriptural references to things we ought to do other
than the seven outlined in this series. They are either covered or alluded
to under other topics, or else they are self-explanatory and easily under-
stood. (See Ephesians 5:28; I Corinthians 11:7, 10; Romans 12:3; 15:1;
Acts 5:29; 17:29; James 4:15.)

______________________________________________________________________

NOTES

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NOTES

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WORKSHEET
LESSON 16

CHRISTIANS OUGHT TO BE HOLY

1. Holy comes from the Greek word ______________________________, meaning

_________________________________________________________________.
2. In classical Greek, the word holy meant to _______________________________.
3. For a Christian, the word holy means to _________________________________.
4. Holiness governs the soul but not the body. T ______________ F _____________
5. What does the word fashioning mean in I Peter 1:14? _______________________
6. Anything or anyone set apart unto God is designated as ____________________.
7. The veil of the Tabernacle separated the ____________________________ place.
8. List three things the Scriptures refer to as being holy. (A) ___________________,
(B)_____________________________, (C) ______________________________.
9. The __________________ in Isaiah and the___________________ in Revelation
cry, “Holy, holy, holy” unto God.
10. Isaiah called God “the Holy One of Israel” _____________ times in his writings.
11. Why are we to be holy? ______________________________________________
Scripture reference: _________________________________________________.
12. Holiness is a regulative _____________________________ in our everyday lives.
13. There are two aspects of holiness. They are: (A) the _______________ aspect and
(B) the ____________________aspect.
14. The early disciples were so much like Christ until they were called ___________.
15. What is the positive aspect of holiness? __________________________________
16. What is the negative aspect of holiness?__________________________________
17. The Pharisees’ failure was not so much in their outward action but their lack of
_______________________________.
18. Set forth the dangers in television, video, and movie theaters. ________________
__________________________________________________________________
__________________________________________________________________
_________________________________________________________________.
19. We are to present our __________________________________ a living sacrifice.
20. Complete this verse: “Follow peace with all men, and holiness, ______________
__________________________________________________” (Hebrews 12:14).

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NOTES

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LESSON 17 NOTES:

SCRIPTURAL PRIORITIES
PART I
FIRST—SEEK THE KINGDOM OF GOD
MATTHEW 6:24-34

Webster defines priority as the quality or condition of being prior; precedence in time,
order, importance, etc. In studying the Bible, we quickly confront several things that
God expects us to take special note of. Being human, we often try to chart our own
course and establish certain ranks of importance in the things we pursue. Often we put
secondary matters first, while relegating the things of God to some spare-time project.

While our intentions may be noble, with no desire to disobey the Scripture or offend
God, we often do offend Him by allowing temporal matters to displace things of eternal
worth. Reversing biblical procedure is common among people. We traffic in the trivial,
spend our money for that which is not bread, and labor for that which does not satisfy
(Isaiah 55:1-2). Blindly we go on hungry, thirsty, and dissatisfied when all we need is
an adjustment of our value system and a rearranging of our priorities.

This series of studies presents a scriptural formula that will produce the relationship
with God and our fellowman that we long for. However, for the formula to work, we
must allow God’s Word to dictate our priorities—not human reasoning, fleshly desires,
or carnal concepts.

Forsaking the fountain of living water and hewing out our own cisterns will only pro-
duce more thirst (Jeremiah 2:13). Forsaking our way and our thoughts, seeking the Lord,
and returning unto the Lord are prerequisites to salvation and inner peace (Isaiah 55:6-
7). God’s requirements and expectations of us often run counter to our ways and plans.
Therefore, submission to biblical directives and putting them first in our lives are nec-
essary.

Throughout this series of studies, we will establish the biblical priority for each subject.
This does not imply that secondary matters are not important. In fact, they are so impor-
tant and impressed upon our minds so indelibly that we tend to put them first. From this
frame of reference, problems develop by our putting the proverbial cart before the horse.
Our humanity and carnality place secondary matters first, and first matters second.

May God help us through the guidance of His Word and the empowering of the Holy
Ghost to establish a scriptural order in our lives. We must establish an orderly, scriptural

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sequence of events if we are to be in harmony with divine order. God’s Word, the Bible,
alone decrees what God’s priorities are for us.

Study, apply, and appropriate to yourself these principles of truth. Then and only then
will you be pleasing to God. Defining your own priorities is a sure route to defeat and
failure. Following God’s plan is a sure route to Christian living here, and heaven at the
close of life.

In the words of my friend and leader T. F. Tenney, “The main thing is to keep the main
thing the main thing.”

Our Savior, Jesus Christ, ranked seeking the kingdom of God as the first priority in our
lives. Yet how often do we ignore this gentle, kind, easy flowing statement, pushing it
to the back of our mind as a future project! Somehow we need to move from the sec-
ondary to the primary priorities that Christ has established.

Unwittingly we are thrust into a seeking mode in life. Dividing and subdividing things
that people seek would generate an endless list. Oh! The things that vie for our attention
and take our time!

Jesus Christ classified what people will seek after and what they should seek after,
dividing them into two distinct categories.

A. THE KINGDOM OF GOD

B. THE THINGS OF LIFE

1. Jesus spoke of “all these things” (Matthew 6:33; Luke 12:31). For clar-
ity I will refer to the things that Jesus was speaking of as “other things,”
or “the things of life.”
2. “Things of life” refer directly to the items that Jesus had previously
mentioned in His discourse (Matthew 6:24-23).

Christ’s discourse does not one time indicate or allude that we should abandon our pur-
suit of life’s necessities, or even desires. Jesus did, however, place the seeking of them
secondary to seeking the kingdom of God.

Let us note some erroneous ideas and experiments pawned off on the untaught as being
Christ’s way of seeking His kingdom. Keeping Christ’s words in context while main-
taining balance is the goal of this lesson.

A. Having all things in common, while experimented with by the early church
(Acts 2:44-45), is not a biblical command to present-day believers. Time has
proven the fallibility of this system, whether among believers or as a political
philosophy.
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B. Separating ourselves from society, denying that we have physical needs and
desires, confining ourselves to monasteries or convents, or being a hermit or
recluse is in no way equated with putting the kingdom of God first.

C. Asceticism, a practice throughout recorded human history and especially since

the time of Christ, is not a scriptural plan for people to live by. Denial of
fleshly desires through the disciplines of prayer, fasting, and abstinence is a
biblical way of life. Self-imposed worship, false humility, neglecting of the
body (Colossians 2:18-23), or other forms of asceticism are not ways of seek-
ing first the kingdom of God.

D. Being dirty, unkempt, ungroomed, lazy, and lacking in industry and self-
esteem are not in view here. God made us with a “seeking” nature. Prioritizing
our seeking, by putting the kingdom of God first, is what Christ teaches us to
do. Laziness, unconcern, allowing others to support us when we are able to
work and jobs are available, dressing poorly on purpose, not caring for our-
selves or our environment, etc., does not demonstrate that we have put God
first.

There first must be a biblical exercise of discipline that God acknowledges and recog-
nizes in us as seekers of His kingdom—first! While this is in no way the last word on
the subject, it would do us well to keep the following suggestions in mind:

A. We must consider culture, political systems, governmental restrictions, and

poverty-stricken nations here. Some nations are not free or do not have a dem-
ocratic form of government under which people can choose their own lifestyle.
Regardless of the situation nationally, culturally, or individually, there is a
realm one can attain where heaven will honor and acknowledge one as having
put the kingdom of God first.

B. We should not judge people who have more of life’s possessions than we have
as putting material things first. Those who may not have the things of this life
are not always seekers of God’s kingdom. Obviously, we can detect from atti-
tude, service, and consecration those who are intently searching after the
things of God. Nevertheless, we should not judge or categorize individuals as
being right or wrong solely on what they have or do not have.

C. Seekers of God’s kingdom present many examples for us in the Scripture. By

patterning our lives after them, we can determine our level and degree of desire
and devotion.

1. Queen of Sheba (I Kings 10:1-13; Matthew 12:42). This woman sought

out Solomon to hear his wisdom. Will we go to the same, or even greater

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extent, to find Him who is greater (above, more, and more excellent)
than Solomon?

2. Disciples (Matthew 19:27). These men forsook all to follow Jesus.

Matthew and others even deserted their jobs and occupations to preach
Christ’s gospel.

3. Paul (Philippians 3:7-8). He counted all things but loss for the excel-
lency of the knowledge of Christ.

The New Testament virtually explodes with both men and women who desired
the kingdom of God here and in eternity. Life itself seemed a cheap price for
them to pay to gain Christ. Hebrews 11 catalogs men and women of faith from
the dawn of human history until the Book of Hebrews was written. They so
loved God and sought after Him; no price was too great for them to pay. Oh!
What a kingdom to evoke such desire! Can its acquisition become our all-con-
suming passion and object of desire?

D. It is obvious from Christ’s teaching (Matthew 6:24-34) that we could easily

become preoccupied with the following:

1. Loving another master besides Him.

2. Having food to eat.

3. Providing something to drink.

4. Being occupied with clothing.

5. Being concerned over our physical stature.

6. Worrying over the future.

Failing to trust God for life’s necessities is apparently a lack of faith and char-
acterizes us as being of “little faith.”

E. God has an intimate knowledge of what we need, and for us to seek physical
needs alone identifies us with the Gentiles (verse 32). “Gentiles” here denotes
a condition of the heart (heathen), more than being outside of Jewry. The New
Testament in the Language of Today, by William F. Beck, translates this
phrase: “The people of the world run after all these things.” James Moffatt
translates it: “Pagans make all that their aim in life.” What we intently seek

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identifies us in a marked way as either being a believer in God or, in His eyes,
a heathen. Seeking material things first, and making them our primary object
of attention, indicates to God that we do not trust him to provide for us, so we
will provide it ourselves. What a lack of faith! What a slap in the face of a lov-
ing Creator and provider! God save us from such a misguided concept!
Materialism, and man’s pursuit of it, has become the bane of American soci-
ety. Since we are inherently seekers of something, Satan has duped so many
into turning their energies toward “these things,” as Christ characterized them.
What we worry about and seek after, God provides for birds, lilies, and grass—
even all His creation who put forth no effort toward providing for themselves.
What we do seek after, God would supply for us if we will only put His king-
dom first.

Nothing in this lesson should be construed as being against having things or

even seeking to provide them for ourselves and our families. God’s Word con-
demns laziness and instructs us to provide for our families (I Timothy 5:8;
II Thessalonians 3:10). Planning for retirement, saving for emergencies, hav-
ing goals, etc., is not evil or contrary to Scripture. By the same token, it warns
us against trusting in uncertain riches and warns us to lay up a good founda-
tion against the time to come (I Timothy 6:6-19).

God does not normally ask for all our time or for all our money. He does not
condemn personal achievement, industry, and advancement. God’s Word
allows us to achieve, excel, abound, and be stewards of earthly goods.
Possessing things does not mean we are displeasing God or out of His will.
Having possessions does not make us spiritual; neither should they stop us
from being so. God’s wish, His will, and His command to us is simply “seek
ye first the kingdom of God, and his righteousness” (Matthew 6:33). To keep
your life in balance and to obey this command, consider the following:

1. Set your affections on things above. Love God and the things of God
more than earthly things.

2. Lay up treasures in heaven. This can be done by giving time, money, tal-
ents, etc., to God’s work.

3. Set aside some of your time to engage in both physical and spiritual
causes around your local church.

4. Take time to pray, fast, read your Bible, attend church, as well as be with
your family.

5. Respond if God calls you for a special work (ministry, missionary, etc.)

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or gives you talents in needed areas (music, teaching, etc.). By all means
make them a priority.

6. Pay your tithes and give offerings; as you prosper, bless God’s work and
the less fortunate with your bounty.

7. Do not develop a spirit of pride when you have things. Do not think
yourself better or above those who may have less than you.

8. Bear in mind that things are temporary items for our use. Soon we will
leave them to give account to God of how we used them.

______________________________________________________________________

REFLECTIONS

Our entrance into this world was ever so humble: we came with nothing. Our exit from
this world returns us to the same lowly position: “It is certain we can carry nothing out”
(I Timothy 6:7). (See also Ecclesiastes 5:15-16.) At this juncture, what we have sought
“first” will determine our destiny.

______________________________________________________________________

NOTES

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WORKSHEET
LESSON 17

FIRST—SEEK THE KINGDOM OF GOD

1. Webster defines priority as____________________________________________.

2. Forsaking our _______________________, our _______________________, and
___________________________________and returning to the Lord was Isaiah’s
message.
3. Christ classified two categories of things people can and will seek after. What are
they? (A)________________________. (B) ______________________________.
4. Is having all things in common a practice to observe today? Yes ______No _____.
5. Did the church ever practice this plan? Yes ______________ No _____________
6. Christians should all live in convents or monasteries. T _________ F __________
7. Hermits put God first since they separate themselves from society. T_____F ____
8. Asceticism is a scriptural word and a term indicative of Christian conduct.
T ________F ________
9. Not working or letting your family or the government support you when you are
able to work is a way to seek first the kingdom of God. T ______F ___________
10. Under any form of government or in any culture, one can still seek first God’s king-
dom. T_______F _______
11. Are we to judge those in the church who have more than us as being carnal or mate-
rially minded? Yes _____ No _____
12. The queen of ________________________________came to hear the wisdom of
A. Solomon B. David C. Jesus D. Paul.
13. Name one disciple, from this lesson, who left his occupation to follow Christ. ___
_________________________________________________________________.
14. _________________________________counted all things loss for the excellency
of the knowledge of Christ.
15. Hebrews chapter ____________________________catalogs men and women who
lived and died by faith.
16. Name three of the six things we could become preoccupied with, according to
Christ’s teaching.
(A) ____________________________, (B) ______________________________,
(C)_____________________________.

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17. The word Gentile in our lesson denotes a ________________________________.
18. We are to lay up a good _________________________ against the time to come.
19. Does this lesson condemn personal achievement, self-esteem, advancement, etc?
Yes ___________ No ____________.
20. We came into the world with ____________________________ and we can carry
_____________________________out.

______________________________________________________________________

NOTES

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LESSON 18 NOTES:

SCRIPTURAL PRIORITIES
PART II
FIRST—BE RECONCILED TO THY BROTHER
MATTHEW 5:21-24

Although this passage precedes our first lesson (Matthew 6:24-34) chronologically, it
does not precede it in order of events in our lives. Seeking first the kingdom is a pre-
requisite to all other pursuits. When we place the kingdom first, we are in a spiritual
condition and position to follow God’s other commands.

First in each of these lessons indicates the rank, order, precedence, and importance of
the matter at hand. In each instance there is a second, i.e., something of importance fol-
lowing in the sequence of events. Another responsibility follows when the first order of
duties has been carried out. Though subordinate or secondary, the duty or deed is
nonetheless of vital importance to our lives.

As God’s children we anxiously desire to do all He has commanded us, as well as doing
it in the order He desires it done. One of David’s major mistakes was in trying to move
the ark of the covenant without following God’s due order (I Chronicles 15:13). As a
result, Uzza died. The project was delayed until God’s method and procedure was
searched out and executed accordingly. Some things may strike or impress us as
demanding first place when in the plan of God they rank second. Following our intuition
is always a mistake when God’s Word is clear on the subject.

Before us is just such a scenario. What could be more important and necessary than sac-
rificing to God? Our great God and Savior, Jesus Christ, provides us with divine insight
into something that ranks even above sacrifice.

A. Jesus contrasted the old covenant command not to kill with His new edict con-
cerning our brother. The law taught people not to kill (Exodus 20:13;
Deuteronomy 5:17), but Jesus went much further.

B. Jesus established a portion of the new covenant in contradistinction to the old

with these words: “But I say unto you . . .” (Matthew 5:22). Proceeding from
God manifested in the flesh came a new and profound way to treat our brother.
Let us note Jesus’ teaching.

1. Being angry with our brother without cause, places us in danger of the
judgment. Scripture tells us to put away all anger, but the Lord indicated

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that unjustified anger is a more serious matter than justifiable anger.

2. “Brother” in this text extends beyond bloodlines and familial ties to the
fraternal brotherhood of the entire body of Christ. Calling someone
“raca” endangered people in Christ’s day with the Jewish religious
council, or Sanhedrin, denoting the seriousness of the matter.

“Raca” comes from the Greek word rhaka (rhak-ah’), meaning empty
one, worthless, as a term of utter vilification. According to W. E. Vine’s
Expository Dictionary of New Testament Words, it is a word of utter con-
tempt, signifying emptiness, intellectually rather than morally.

By citing the use of this word, Jesus indicated that someone’s attitude
and speech is worse than merely being angry. Anger is often unex-
pressed, while “raca” expresses ill feelings and attitudes toward another.

3. Saying to our brother “thou fool” places us in danger of hellfire. In this

context Jesus referred to the place of everlasting punishment. “Fool”
here is even worse than “raca,” meaning one who is a godless, moral
reprobate. “Fool” here comes from the Greek word moros (mo-ros’),
meaning dull or stupid, heedless, blockhead, and absurd. According to
W. E. Vine, rhaka scorns a man’s mind while moros scorns his heart and
character.

Without question, Jesus Christ established a higher level of fellowship and association
than previously required by the Old Testament. Killing our brother is irrefutably a sin in
any age. Under our age of grace, Christ laid greater demands upon His church beyond
refraining from physical murder. Calling our brother a fool violates the principles of
Christianity and endangers our own soul.

Resolving and eliminating this problem becomes the focus of Christ’s extended teach-
ing on the matter. He provided for us a proper sequence of events should we have hid-
den or expressed problems with our brother. Christ told us what to do first, before we
go any further in our Christian responsibilities and rites.

Let us study the picture Christ portrayed for us in Matthew 5:23-24. A man brings his
sacrifice to the altar. (This extends far beyond an animal sacrifice and speaks of born
again believers offering themselves and their other gifts to God.) Upon approaching
God, the man remembers that a brother has something against him. What is he to do at
this juncture? Here Jesus established a biblical order and direction for our lives. As
strange as it may seem and sound, He told us to leave the gift—literally leave off sacri-
ficing at this time—until we settle a matter of greater importance than sacrificing. What
could that be?

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A. “First, be reconciled to thy brother.” We note here that the brother who is not
present has “ought” (anything whatsoever) against the brother who is present-
ing the gift to God. Upon remembering the brother’s feelings, the offerer is to
leave his gift, go, and first be reconciled to his brother.

“Reconciled” here comes from the Greek work diallasso (dee-al-las’-so),

meaning to change thoroughly, to conciliate. Something occurs in this con-
frontation that changes the existing enmity to friendship.

Surprisingly, to religious, sacrificing, Christian people, Christ made offering

our gift to Him secondary to relationships. How vital our association and fel-
lowship with our brethren must be to God for Him to give such directives!

The path to reconciliation involves:

1. Facing the problem. God’s Spirit will smite and convict us when there
are unsettled differences between us and our brother. Being mature
enough to face the matter within itself usually brings peace.

2. Being willing to admit there is a problem. We must get it out in the open
and quit ignoring deep-seated, long-held resentments.

3. Showing true Christian humility. Humility usually precedes our going

but must be manifested throughout the reconciliation process.

4. Having a repentant spirit, which is essential in any effort of reconcilia-

tion.

5. Seeking forgiveness on our part and our brother’s part. This must take
place both now and in the future.

Reconciliation is a powerful New Testament doctrine and in this context it

arises to new proportions, making demands on all our lives where interper-
sonal relationships are concerned.

Tremendous import is placed upon brotherhood, not only in this text but
throughout the Bible. Broken relationships and fellowship are serious matters
in the eyes of God and can have eternal consequences in our lives:

1. Medical science has proven, beyond question, the stressful impact that
broken relationships have upon people. Of course they also produce
severe spiritual conditions.

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2. Bitterness, hatred, and backsliding are evident where irreconcilable dif-
ferences exist.

3. Hatred toward our brother places us in the role of a murderer in the eyes
of God (I John 2:9-11; 3:14-15; 4:20-21).

4. Cain apparently could have corrected his mistaken order of sacrifice had
he so desired (Genesis 4:6-7). Instead he allowed an offense, hatred, to
arise in his heart, resulting in the murder of his brother. (See I John
3:11-18).

5. Esau’s deep, seething anger toward Jacob developed into hatred until his
descendants were eradicated from the earth. Jacob offered the olive
branch of reconciliation, but apparently Esau could not find it in his
heart to forgive completely, for there was ongoing strife between their
descendants. Obadiah devoted his message of 21 verses to Esau’s
descendants. Impending doom and destruction awaited them simply
because they failed to be reconciled to their brethren.

6. Joseph, a type of Christ, is the epitome of a true child of God. His fame
was distinctly related to his forgiving spirit toward his brethren (Genesis
50:15-20).

7. Christ told us how to handle trespasses between brethren (Luke 17:3-4).

He taught us how to practice forgiveness in Matthew 18:21-35.

Good relationships are essential to our mental, physical, and spiritual well-
being. Proper relationships between brethren are more important than offering
gifts before the altar of God. If our Lord feels this strongly about the matter,
should not the church adopt His views and practice them?

B. Second, we should offer our gift at the altar to God. Remember, we came to do
this first, but God said something else was more important. Therefore we
arose, left our gift, and became reconciled to our brother. Now we bring the
sacrifice of ourselves and our praise to God (Romans 12:1-2).

Could it be that God will not accept us, our worship, talents, singing, or money
if we are at odds with our brother or sister in Christ? Let us put first things first,
and then the smallest gift will be acceptable to God.

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REFLECTIONS

Relationships and sacrifice are both important and essential for a Christian. Obeying
I John 1:7 provides the impetus and motivation we need. When we fail and offenses,
trespasses, and misunderstandings arise, let us follow Jesus’ command—“first be rec-
onciled to thy brother”!

______________________________________________________________________

NOTES

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NOTES

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WORKSHEET
LESSON 18

FIRST—BE RECONCILED TO THY BROTHER

1. First in these lessons indicates ________________________________________,

_______________________________, and _____________________________.
2. David did not follow God’s “ __________ ” when moving the ark of the covenant.
3. The old covenant taught Israel not to ___________________________________.
4. Being angry with our brother without cause places us in danger of the ________.
5. Brother in our lesson refers to a male member of our family. T ______ F ______.
6. To call someone raca endangered Jews with the __________________________.
7. Raca comes from the Greek word ______________________________, meaning
_________________________________________________________________.
8. Saying to our brother “thou fool” places us in danger of ____________________.
9. Fool in this passage of Scripture comes from the Greek word ________, meaning
_________________________________________________________________.
10. Upon bringing our gift to the altar and remembering our brother has “ought”
against us, what are we to do? _________________________________________.
11. Reconciled means __________________________________________________.
12. Christ made offering a gift to Him _________________________to relationships.
13. Give three steps to take on the path to reconciliation.
(A) ____________________________, (B) ______________________________
(C)_____________________________.
14. Broken relationships, according to medical science, can have adverse affects upon
us. T ________ F________
15. Hatred of our brother places us in the role of a ___________________________.
16. Jacob’s brother, _____________________, allowed hatred to destroy him and his
descendants.
17. Joseph is a type of Christ. T________ F _______
18. Good relationships are essential to our __________________________________,
_____________________________, and _______________________ well-being.
19. First we are reconciled to our brother; second we offer _____________________.
20. Could it be that God will not accept our offering of anything if things are not right
between us and our brethren? Yes _________ No ________.

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NOTES

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LESSON 19 NOTES:

SCRIPTURAL PRIORITIES
PART III
FIRST—CAST OUT THE BEAM OUT OF THINE OWN EYE
MATTHEW 7:1-5

Making our actions a priority, upon facing a decision in our life, is the goal of these stud-
ies. Doing this always creates a conflict between flesh and Spirit, since these are con-
trary forces working within each Christian (Galatians 5:17). While we earnestly desire
to carry out the commands of God in the order He has laid down for us, performing them
becomes a daily battle.

In our Scripture text Jesus presented us with two important needs: removing the mote
from a brother’s eye and removing the beam from our own eye. Where should we start?
Obviously we have discovered a mote in a fellow Christian’s eye, and for his sake we
feel an urgency to step in and pluck it from his partially blinded eye. Jesus Christ also
recognized the need for removing motes; however, immediately He established a bibli-
cal principle of precedence. Before we remove the mote, the larger object called a beam,
which blocks the vision of the one discerning the problem, needs removing—first!

Personal introspection lies at the heart of Jesus’ teaching in this passage. How we all
need a look into the mirror of God’s Word to see ourselves as God sees us (James 1:21-
25)! Upon examining ourselves with the Scripture, the illumination of God’s Word
enables us to see personal faults and flaws needing to be dealt with. Let us examine
Christ’s teaching in context on this vital matter.

A. “JUDGE NOT THAT YE BE NOT JUDGED.”

This oft-quoted verse is used out of context as much as any in the Bible. It is
referred to quickly when we pronounce someone as evil, even when the Bible
is clear on the matter. Vehemently we will be told how we are not to judge any-
thing or anyone as wrong or evil. None of us want to sit in the judgment seat,
yet God allows and expects people to render judgment in certain areas accord-
ing to His Word.

• Judge—in this context comes from the Greek word krino, meaning to
distinguish, decide (mentally or judicially), try, condemn, punish,
avenge, conclude, damn, decree, determine, and esteem.

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It is evident that Christ was telling us not to condemn, punish, or damn our brethren
unjustifiably. It is also evident that He did not restrict or deny the scriptural responsi-
bility of making godly, biblical, decisions as dictated in His Word. Rather, He instructed
us in Matthew 7:1-5 not to condemn our brother over a matter when an even greater mat-
ter plagues us. If we do so, the same harsh condemnation or judgment that we issue forth
on others will return to us (Romans 2:1-3).

As a subject, judging is an extensive biblical doctrine deserving study and investigation.

While judging is not the subject at hand, due to its implication in this study, I ask you
to consider these biblical guidelines.

B. SCRIPTURAL GUIDELINES RELATIVE TO JUDGING

By no means is this the last word on the subject, neither is it a complete com-
mentary nor exposition on judging. I simply present these guidelines as a foun-
dation upon which you can build.

1. We are not to judge anything before the proper time (I Corinthians 4:5).

2. We are not to take our brethren to civil court over matters that should be
settled within the church (I Corinthians 6:1-8).

3. We are not to judge according to how things appear; we are to use right-
eous judgment (John 7:24).

4. We do have judgment in things pertaining to this life (I Corinthians 6:4).

5. We, as a church, are to judge those who are within (saints); God judges
those who are without (sinners) (I Corinthians 5:12).

6. We are inexcusable when we judge (condemn) others for things that we

do ourselves (Roman 2:1-3).

7. We will judge the world and angels (I Corinthians 6:2-3).

8. We make ourselves a judge of our brethren and the law, thus violating
the law, when we speak evil of our brethren (James 4:11).

Paul judged cases within the church when members violated God’s Word (I Corinthians
5:3). Jesus gives the church authority to sit in judgment (Matthew 18:15-18). He told us
to use righteous judgment in matters that we do judge (John 7:24). Measures of judg-
ment are given relative to spiritual gifts (I Corinthians 14:29). Paul also issued a judg-

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ment, or decision, regarding marriage under certain circumstances (I Corinthians 7:25,
40).

Keeping Scripture in context, defining words, and applying them properly are essential
to keeping truth and holiness in balance and harmony.

C. CASTING OUT MOTES

Jesus set forth guidelines and restrictions for all of us in Matthew 7:1-5 and
Luke 6:41-42 when it comes to casting motes out of our brother’s eye.

• Mote—comes from the Greek word karphos, meaning a small, dry

stalk, a twig, a bit of dried stick, or a tiny straw or bit of wood, such as
might fly into the eye; it is used metaphorically of a minor fault.

The scenario before us is: someone has a beam or a timber in his eye, sees a
mote in his brother’s eye, and feels a God-given responsibility to remove it.
Now we all agree that the mote should be removed; however, the brother
should remove the beam from his own eye first. “Then shalt thou see clearly
to pull out the mote that is in thy brother’s eye” (Luke 6:42). A beam would
naturally impair one’s vision to the extent that he might damage his brother
while working under such conditions. This is somewhat like going to a nearly
blind eye specialist and asking him to remove a piece of sawdust from your
eye.

Jesus did not justify minor, insignificant flaws in the life of a saint; rather, he
set a priority on removing beams first. Issuing harsh judgment upon those who
are much less at fault than ourselves only brings a more severe judgment upon
our own life (Matthew 7:1-2). Let us consider the following biblical principles:

1. All of us should lay aside every weight and sin that besets us (Hebrews
12:1).

2. We are not to offend or destroy others over even the smallest things
(Romans 14:1-23).

3. It takes only a little folly to destroy a reputation (Ecclesiastes 10:1).

4. Little foxes do spoil the vine (Song of Solomon 2:15).

5. A small amount of leaven can leaven the whole (I Corinthians 5:6;

Galatians 5:9).

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6. A little fire can kindle a great matter; our tongue, a little member of the
body, can kindle such a fire (James 3:5).

Small things do need attention; however, it is foolish to major on a minor while ignor-
ing large, destructive elements in our lives. After the beams have been removed, then we
can pursue the motes. May I remind you, though, how even the smallest of things
(motes) can grow and become overpowering sins in our lives. In studying the seed that
fell among thorns, we see this principle in action. Slowly the small thorns grew until
they choked out life (Matthew 13:7, 22). So will it be with us if we ignore seemingly
insignificant wrongs or evils.

D. CASTING OUT BEAMS

Jesus emphasized procedure, precedence, or order of events where motes and

beams exist in the eyes of believers. First—the beam is to be cast out.

Our human tendency often is to major on minors and minor on majors. We go

at the task backwards rather than according to the Scripture. We often place the
secondary, first—and the first, second—in our procedure. When we do this we
approach our brother in a weakened, marred, and impaired condition. Then
due to limited vision, because of the beam in our eye, we offend or do irrepara-
ble harm to our brother (Luke 6:42).

• Beam—comes from the Greek work dokos, meaning a stick of timber

(through the idea of holding up).

Actually, Jesus used a literal object when He used the word beam. It is a large
piece of timber capable of bearing a load or holding up a building.

Before we hastily approach another over some minor infraction, we should

carefully examine ourselves lest something more obvious and offending exist
in us. To help those who struggle with small things we must have conquered
obvious sins in our lives. Put first things first! And the first thing to do is
remove the beam from your own eye.

1. Some strain out gnats yet swallow a camel (Matthew 23:24).

2. The Pharisee could quickly see the tax collector’s error, while over-
looking grievous sins in his own life (Luke 18:9-14).

3. Corinth overlooked moral corruption in the church, while occupied with

other matters (I Corinthians 5:1-13).

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4. The Pharisees were deeply concerned over washing their hands and
their utensils, while ignoring sins that defiled them within (Mark 7:1-
13; Matthew 23:1-28).

Following biblical directives and principles will assure all of us victory over both small
and great matters.

E. IMPAIRED SPIRITUAL VISION

Perhaps the things God has pointed out in His Word that causes weakened eye-
sight or spiritual blindness could constitute or make up some of the beams
Jesus spoke about. If so, getting rid of or remedying these problems would
restore our spiritual vision. Restored or corrected eyesight would then enable
us to walk without stumbling, as well as help our brother to eradicate motes
from His eyes. Let us note some of the hindrances to spiritual perception:

1. Being lukewarm can definitely cause us to be spiritually blind

(Revelation 3:14-22).

2. Hating our brother causes us to be in darkness, that darkness blinds our

eyes, and we are a murderer (I John 1:6; 2:9-11; 3:15).

3. Failing to add to our faith the seven things that God requires can cause
spiritual blindness (II Peter 1:5-10).

4. Allowing our eye to be evil or any portion of darkness to exist in our

lives will cause us to be full of darkness (Matthew 6:22-23; Luke 11:34-
36).

______________________________________________________________________

REFLECTIONS

We could rightfully designate numerous items and objects as beams. You know better
than others what major infractions plague your life. For your sake, God’s, and your
brethren, first cast the beam out of your own eye. Then, and only then, can you help your
brother remove the mote from his eye.

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NOTES

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WORKSHEET
LESSON 19

FIRST—CAST OUT THE BEAM OUT OF THINE OWN EYE

1. Judge in our lesson comes from the Greek word _________________, meaning to
_________________________________________________________________.
2. List three scriptural guidelines relative to judging.
(A) _______________________________________________________________
(B) _______________________________________________________________
(C) _______________________________________________________________
3. Are we to take our brethren to civil court over matters that should be settled by the
church? Yes _____________ No _____________.
4. We, as a church, are to judge those who are ____________________; God judges
those who are ______________________.
5. Mote, in the Bible, means ____________________________________________.
6. A person who has a beam in his eye should do what? ______________________
7. After a beam has been removed from one’s eye, Jesus said he could then see
“ _______________________________” to pull the mote out of his brother’s eye.
8. Did Jesus justify the existence of motes in our eyes? Yes _________ No _______.
9. All of us are to lay aside every _______________________and sin that besets us.
10. Beam comes from the Greek word ____________________________, meaning to
_________________________________________________________________.
11. Regardless of what is wrong in our lives, when we see error in others we should
immediately seek to correct them. T _________ F ________
12. Beams, according to our text, definitely impair our vision. T _______ F ________
13. Some strain out ___________________ and swallow a ____________________.
14. In prayer the Pharisee quickly saw the _____________________________ errors.
15. The Corinthian church ignored moral failure among them. T ________F _______.
16. Being lukewarm causes us to be spiritually ______________________________.
17. Hating our brother makes us a ________________________________________.
18. We are to add to our faith __________(number) things in order to avoid spiritual
blindness.
19. Allowing our eye to be evil will produce darkness in us. T ________ F _________

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20. Where motes and beams are concerned, we should take these steps in the following
order.
(A) First: __________________________________________________________
(B) Second: ________________________________________________________

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LESSON 20 NOTES:

SCRIPTURAL PRIORITIES
PART IV

FIRST—THEY GAVE THEIR OWN SELVES TO THE LORD

II CORINTHIANS 8:1-9

Being the fourth lesson of this series is not an indication that giving ourselves to God is
a fourth step in Christian living. This lesson is closely aligned to our first study in which
the Lord enjoins us to seek first the kingdom of God. Any person who seeks God first
will of necessity give himself to God. However, after this initial step of putting God’s
kingdom first, we automatically face the ongoing challenge of keeping ourselves dedi-
cated to God.

Involvement in personal pursuits, along with the availability of means and methods to
do so, produces an environment conducive to our being lukewarm. In such setting it
becomes easy for us to give of our means rather than of ourselves. As we identify scrip-
tural priorities, it becomes evident that God wants people first, their means (resources,
property, riches, etc.) second.

Causes, even God’s, can be so projected until people will support them without ever
being committed to them. While some projects only require support without involve-
ment, this is not true of God’s kingdom. Personal involvement and surrender to God is
a priority, established by the Scripture, that by far exceeds one’s gifts. Contributions and
even spiritual gifts offered and exercised without a deep love and loyalty to God and His
cause have the emptiness of sounding brass and a tinkling cymbal (I Corinthians 13:1-
3). While gifts of time, talent, and money are needed and beneficial, God’s ultimate and
highest expectation is that we simply give ourselves—first.

Resources, wealth, and power are all at God’s disposal (Psalm 50:7-12). God exercises
the right of eminent domain over all His creation except humanity. God’s kingdom has
need of consecrated men and women who have first given themselves to God. He then
will supply all our needs when we supply His kingdom with ourselves (Philippians
4:19). God can give humans anything, but only humans can give themselves to God. He
never forces or demands personal, individual loyalty; He only requests it. Is this suffi-
cient motivation for you to give yourself to Him?

A. THE MACEDONIAN EXAMPLE

In a vision God directed Paul, during his second missionary journey, to go to

the province of Macedonia (Acts 16:6-10). Upon his arrival, in due time he

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established churches in Philippi, Thessalonica, and Berea. He made many con-
verts in these cities who immediately dedicated themselves to God. Paul and
his helpers also evangelized Achaia, a neighboring province, with great suc-
cess. From these and other parts of the then-known world, great Christians
arose who not only gave themselves to God but also gave of their meager
means. In writing his epistles, Paul set forth these saints as examples to others.
Their deeds definitely establish an example for the church today.

1. Paul in his second epistle to Corinth (a city in Achaia), set forth the
Macedonia brethren as an example to them in personal devotion. In this
passage (II Corinthians 8) he showed how that, even in deep poverty,
they gave of their meager means to the work of God. He emphasized an
overlooked element that produced such willing sacrifice: “They . . . first
gave their own selves to the Lord” (II Corinthians 8:5).

Interestingly enough, Paul had also used the Achaian churches, of which
Corinth was a part, as an example to the Macedonian churches to pro-
voke them to zeal (II Corinthians 9:1-15). It is therefore evident from
Paul’s letters that the early church was totally surrendered, both men
and means to the cause of Christ.

2. After completely giving themselves to God, the Macedonian saints ded-

icated their meager means to helping other, less fortunate saints and
ministers.

a. The churches of Macedonia, joined by those of Achaia, made a

contribution to the poor saints in Jerusalem (Romans 15:25-28).

b. The church at Philippi, a city in Macedonia, sent help to Paul even

after he had left their city (Philippians 4:13-23). These verses con-
tain an expression of appreciation from Paul for their assistance.
Paul was aware that only dedicated people would give to him
when they were in need themselves (Philippians 4:19).

3. Epaphroditus, who was apparently a resident of Philippi in Macedonia,

was a dedicated servant to the kingdom of God. His devotion ran so
deep until Paul wrote to his home church that “for the work of Christ he
was nigh unto death” (Philippians 2:30). What a Christian! Not only did
he give of his means, along with that of the Philippian church, but he
first gave himself. Study his story in Philippians 2:24-30; 4:15-23.

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B. CHRIST’S EXAMPLE

In citing the Macedonian brethren to the Corinthians as an example of self-sac-

rifice, Paul injected this powerful example:

“For ye know the grace of our Lord Jesus

Christ, that, though he was rich, yet for
your sakes he became poor, that ye
through his poverty might be rich” (II
Corinthians 8:9).

This verse does not merely describe someone giving all his substance but an
actual emptying of self. Christ gave Himself for us that we might be rich—not
in money or material things but in spiritual wealth. The Bible repeatedly
expresses this truth: Christ gave Himself for us (Galatians 1:4; I Timothy 2:6;
Titus 2:14). The greatest offering given and the highest contribution made is
that of oneself. Christ set forth this principle and example in His death at
Calvary.

C. GOD’S LAW OF FIRSTS

Even in the Old Testament under the first covenant, God established His prin-
ciple of priorities. By giving instructions to Israel, He set forth what He con-
siders to be vital and foremost in His work. God has always established His
requirements and expectations for His people, even in the Book of Genesis. At
the deliverance of Israel, whom He set forth as His chosen people, God estab-
lished an order of dedication that remains in effect to this present time. First,
He wants the individual and then a willing presentation of each individual’s
means.

1. After God had slain the firstborn of Egypt, He set Israel free and estab-
lished the Passover feast among them. As soon as Israel set forth on their
journey, God sanctified (set apart, separated, made holy) to Himself the
firstborn of Israel (Exodus 13:1-16). Any casual student of the Word
knows that Israel was supposed to adhere to this law throughout the Old
Testament.

Today, under grace, we are “a kind of firstfruits of his creatures” (James

1:18). God’s people, the church, those who are born again, are in His
sight the “firstborn.” They are to be set apart unto Him solely, entirely,
and completely. No longer are we our own; we have been bought with
a price (I Corinthians 6:19-20). We have been redeemed by the blood of
Jesus Christ (I Peter 1:18-19).

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2. After Israel had given themselves and their firstborn to God, He wanted
them to willingly offer the firstfruits of their labors to Him (Exodus
23:16-19; 34:26; Leviticus 2:12, 14; 23:10). This was to be a life-long
consecration for each Israelite. Even the offerings from their flocks
were to be of the firstborn. Simply put, God wanted what was first in
every aspect of their lives—themselves, then their substance.

The church today should take note of God’s requirement of man, cou-
pled with an all-encompassing promise that endures to all generations:

“Honour the Lord with thy substance, and

with the firstfruits of all thine increase: so
shall thy barns be filled with plenty, and
thy presses shall burst out with new wine”
(Proverbs 3:9-10).

Firstborn then firstfruits, the man then the means, the servant then the service
is God’s established priority for His people. God’s call, and my challenge to
you, is to give yourself to Him first.

D. SCRIPTURAL GUIDELINES AND ADMONITIONS

Born-again Christians who withhold tithes and offerings from the church fall
into the dubious position that Israel did: they rob God (Malachi 3:8-12). Those
who refuse to use their talents will stand in judgment condemned to outer
darkness (Matthew 25:14-30). Those who love wealth, possessions, and things
more than they love God face eternal separation from Him (Luke 12:15-21;
16:19-31; 18:18-27). The evidence is in: God wants and expects of us a dedi-
cation of time, talent, money, and service. His kingdom depends upon our sub-
stance for its propagation and continuity. Withholding our means only brings
the curse of God upon us. Never should we develop a stingy, selfish, cheap,
tightfisted, spirit toward the work of God. God has given so much to us; how
can we withhold our substance from Him? When we begin to feel self-suffi-
cient and self-made, thinking we have the privilege of withholding our sub-
stance, we should ask ourselves this scriptural question: “What hast thou that
thou didst not receive?” (I Corinthians 4:7). In conjunction with this read
Deuteronomy 8:1-20.

Nevertheless, this fact remains, first we must give ourselves to the Lord. Too
many professing saints want to live sloven, prayerless, undedicated lives and
compensate for their lukewarmness with large contributions to the church.
While the money is a blessing, the principle is wrong and will be the cause of

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their being lost. Substitution of money and talent for consecration is the curse
and bane of the church today. As sure as day follows night, a person who gives
himself will give of his means, but, sad to say, many give of their means but
never surrender themselves.

The problem with the rich young ruler was not the amount of money he had;
it was his lack of dedication (Luke 18:18-27). Peter, witnessing this scene,
received a lesson from Jesus Christ in Luke 18:28-30. Those who leave all,
who give of themselves, receive both here and hereafter. People who stumble
over paying tithes or giving offerings on their checks and inheritance do not
have a problem with money; they have a problem with themselves. Ananias
and Sapphira had this problem.

In our American culture where affluence abounds, especially since World War
II, we are witnessing a sad, unscriptural, morally corrupting practice. Because
of abundance, people are giving of their means without any noticeable dis-
comfort or sacrifice, while they themselves abandon the work of God. Many
local churches and some denominations drown in a surplus of money and
donations while sitting nearly empty on church nights. Church work (literal,
actual tasks) that once drew men and women with enthusiasm now go begging
for lack of manpower. Hands and hearts once dedicated to God now languish
in worldly pleasures pacified by a generous donation to the cause. “Let some-
one else make the sacrifice, sweat, and toil—I will give my means but not
myself” is their attitude. May God stir and smite us in our soul until we return
to a personal, all-out dedication of ourselves to God!

We must never forget that our money cannot praise God. Wealth cannot sing
songs of worship or witness to a lost soul. Gifts can help a missionary, but they
cannot be a missionary—only men and women can fill such lofty roles. Gold
and silver have never driven one nail, sawed one board, painted one church, or
preached one sermon. People alone have such distinction and honor. How fool-
ish to curse ourselves and miss out on one of life’s greatest areas of fulfillment,
satisfaction, achievement, and reward by simply being uninvolved! I call you
to renewal, a sacrifice of yourself, a restoration of faithfulness to the house of
God, a revival of a lost prayer life, and a recommitment to worship, altar work,
and the choir, along with physical involvement in church work.

Let us consider the following scriptural examples as a guideline for the restora-
tion of scriptural priorities in our lives:

1. One of the earliest examples of a man confusing God’s priorities is

found in Genesis 4:1-16. Cain disobeyed God in the kind of sacrifice he

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presented. However, the problem goes deeper in that “unto Cain . . . he
had not respect” (Genesis 4:5). Admittedly, the offering was not what
God wanted, but the root of the problem was with Cain himself. God’s
principle works; when the person is right (he gives himself first), the
offering that follows will also be right and sufficient.

2. Saul violated God’s command regarding the Amalekites, falling back on

the premise that God would overlook his rebellion and stubbornness if
he saved and gave a big offering or sacrifice to God (I Samuel 15:6-23).
He was wrong. Substance alone is not sufficient; the offerer must have
first offered himself before he offers his gift.

3. Presenting our bodies as a living sacrifice is God’s first priority for us

(Romans 12:1-2). Only yielded people can offer yielded gifts. Gifts
from unyielded people are not acceptable to God. The acceptability of
our gift is directly related to the submission of ourselves.

4. Submitting ourselves to God—first—is the prerequisite for victory over

the devil (James 4:7). Unsubmitted lives are open to satanic control, or
at least oppression and depression by him. Submission to God within
itself is the only spiritually enabling element by which we can success-
fully resist the devil. Resisting Satan from any other premise has no
effect whatsoever on him.

5. Stephanas, one of the few converts whom Paul baptized (I Corinthians

1:16), along with his house, “addicted,” or devoted, themselves to the
ministry of the saints (I Corinthians 16:15-18). This man and his family
in the province of Achaia were converted under the ministry of Paul.
They became so dedicated to helping others until Paul said they were
“addicted.” Apparently devotion to God can be a spiritually addictive
element in one’s life. Replicating this in our lives should be our goal.

6. I like to think of Romans 16:1-27 as a greeting card or chapter to those

who first gave themselves to the Lord. Close scrutiny of this chapter
reveals not those who gave great gifts, but those who gave themselves.
Allow these great men and women to inspire you to true nobility and
self-dedication to God.

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REFLECTIONS

First our names must be written in heaven and kept there by a life of faithfulness and
dedication. Heaven’s record of our treasure sent there will be unquestionably accurate.
However, gifts without the giver first being given will have no head upon which to
bestow their crown. Yours without you is an empty vessel, a crown with no one to wear
it, a scepter without a hand to hold it, a throne with no king to sit upon it. What a loss—
a reward but no one to receive it!

On the other hand, the one who has so little to send ahead but gives himself totally to
God will find that he has built upon the foundation with gold, sliver, and precious stones.
God’s search is an old, established one—he looks for a person. He never looks at our
means as a reason to save or reject us. Those who come to Him, He will in no wise cast
out (John 6:37). A poor widow with a mite holds the attention of God because of her
dedication, not the size of her gift (Mark 12:41-43).

You are so important to God. Why not surrender yourself to Him as you are right now?
If God can have you, He has yours. First you must give yourself!

______________________________________________________________________

NOTES

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NOTES

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WORKSHEET
LESSON 20

FIRST—THEY GAVE THEIR OWN SELVES TO THE LORD

1. Is it possible to support a cause with our substance without being committed to it?
Yes ________ No_________
2. Contributions and gifts without love are as sounding _____________ or a tinkling
______________________________.
3. In a vision God directed Paul on his second missionary journey to go to _______.
4. The Macedonia saints were rich in possessions. T_____________F____________
5. Paul used the ___________________________ churches, of which Corinth was a
part, as an example to the Macedonian churches.
6. Macedonia and Achaia made a contribution to the poor saints in _____________.
7. The church at _____________________ sent Paul help even after he had left their
city.
8. What man from Philippi was near death for the work of Christ? ______________.
9. Memorize II Corinthians 8:5 word for word. Did you do this? Yes ____________
No ___________
10. God sanctified to Himself the __________________________________ of Israel.
11. Under grace we are a kind of ____________________________ of His creatures.
12. The offerings from Israel’s flocks was to be of the ________________________.
13. We are to honor the Lord with our __________________ and the firstfruits of our
_______________________________.
14. In the first recorded offering of sacrifice in Genesis, which man disobeyed? ____.
15. First we are to present to God our (circle one): (A) bodies, (B) money, (C) time, (D)
talent, (E) singing.
16. __________________________________ourselves to God first is the prerequisite
for victory over the devil.
17. One of the few converts Paul baptized was ______________________________.
18. Stephanas and his family had __________________ themselves to helping others.
19. God’s search is an old, established one—He looks for a ____________________.
20. It was a ____________________________ who cast a mite in the treasury of the
Temple that Jesus recognized as giving of her living.

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NOTES

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LESSON 21 NOTES:

SCRIPTURAL PRIORITIES
PART V
FIRST—CLEANSE THAT WHICH IS WITHIN
MATTHEW 23:25-28

This passage of Scripture appears in one of Jesus’ sermons to His disciples and the mul-
titude following Him. Apparently a number of scribes and Pharisees were mingling in
the multitude, since most of Jesus’ remarks were directed to them. Admittedly you and
I are not scribes and Pharisees; however, we can apply His message to our lives in a con-
structive way. This is especially true if we are guilty of the evils that they committed and
that Jesus so forcefully renounced.

Another biblical priority is set forth here for those who seek to please their Lord. Inward
purity lies at the heart of Matthew 23; from it we can find important guidelines for our
own Christian conduct and character.

We cannot cover every evil committed by this group, but the entire chapter does deserve
our personal attention and investigation. It was not the profession (being a scribe) or the
religious sect (being a Pharisee) that Jesus condemned; rather, it was their conduct, atti-
tude, and lifestyle.

Christ focused on the conduct and spirit of the scribes and Pharisees, calling them hyp-
ocrites (Matthew 23:13). Their teachings were not evil or bad; in fact, Jesus encouraged
His listeners to observe and do as they taught. In the same breath, however, He told His
followers not to do the works of these people because they said right things but did not
do them (Matthew 23:3). Such conduct in them or us produces hypocrisy—something
strictly forbidden by the Word of God.

One thing the scribes and Pharisees had done to perfection, and for which they were not
condemned, was having their outward, physical appearance right. However, God wanted
them, and us, to first cleanse that which was within. Outward appearance is important
to God, but it becomes acceptable to Him only when accompanied by inward purity and
holiness. Right living, holiness, godly attitudes, appearance, Christian dress, and so on,
must stem from an internal experience and conviction. Otherwise it is a mere display of
discipline on the part of the individual. Such codes of conduct are not accepted as holi-
ness unto the Lord. Holiness and godliness must emanate from within and be exhibited
outwardly in dress, speech, attitude, and conduct.

“First” in our text comes from the Greek word proton (pro’-ton), meaning first in time,
place, order, or importance, before, at the beginning, chief, or first of all. These people

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had cleansed the outside of the cup and platter (physical appearance or body) but within
were full of extortion and excess. Jesus further likened their lives to whitened sepulchers
that were full of dead men’s bones and all uncleanness. While not condemning their
outward attributes, Christ established a priority for them and future followers of His—
first cleanse that which is within!

Outward symbols that portray someone as a Christian are negated if he lacks an inward
experience and conviction. By mere personal discipline or some code or regulation, any-
one can adhere to certain dress codes or rules of conduct. While this is admirable and
commendable in anyone, Bible holiness stems from within and manifests itself in a
commensurate lifestyle. The difference is that one is motivated by human discipline and
rules, the other by the Word and Spirit. God recognizes only the life ordered according
to His Word and by the Holy Ghost within the believer.

Let us begin the cleansing process where God wants it to begin on the inside. Those who
begin there, allowing God to control the inward person, will soon adhere outwardly to
biblical teachings set forth by the church. In no way am I suggesting that we abandon
rules and standards of conduct for church members. These must be! Yet the adherents
must be motivated to abide by them because of an inward experience with God.

Not by any stretch of the imagination would I even hint for us to adopt worldly, ungodly
dress and lifestyles. God forbid that we apostolic Christians would ever take on the
appearance of the world that God saved us from. The church must preserve outward
holiness and standards of conduct at all costs. I merely advocate what Jesus taught:
cleanse the inside first, then the outside. If the outward appearance is correct, but evil
has crept into your heart, purge it at once and restore your inward purity before God.
Both inward and outward purity, kept in balance simultaneously, must be the condition
of true Christians.

Although each of us is one person, entity, or unit, God describes us as having two major
parts. Both are to be pure and clean if we are to please God and go to heaven.

A. INWARD MAN

Humans are composed of body, soul, and spirit (I Thessalonians 5:23). Our
soul and spirit are closely connected, so close until often only God’s Word can
separate them (Hebrews 4:12). Therefore, throughout this lesson, we will use
soul and spirit in combined form to designate the inward person.

God is far more interested in our soul than our flesh. Christ’s suffering through
the stripes laid upon His back has provided healing for our bodies (I Peter
2:24), yet Calvary was primarily for the salvation of the soul.

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Somehow the Pharisees and scribes had confused God’s priority and placed
emphasis on the outside rather than the inside. When Christ came, He set
things in perspective by explaining where true cleansing originates.

When we are born again of the water and Spirit, in God’s eyes we are cleansed
within (John 3:1-8). From this day forward an ongoing work of the Word and
Spirit operates in the life of every believer. Remaining pure within, developing
outward Christian graces, and growing into maturity becomes our goal.

Christians should make it their priority to cleanse and purify the inward per-
son. Due to the extensiveness of this topic, each student or teacher is encour-
aged to do personal research and add to this lesson.

1. Jesus compared the inward man to a cup. He later compared the inter-
nal part to a sepulcher (Matthew 23:25-28).

2. Paul drew a parallel between the perishing outward man and the inward
man, which is renewed day by day (II Corinthians 4:16). For an in-depth
examination, see II Corinthians 4:16 through II Corinthians 5:10.

3. We are to be strengthened with might by the Spirit in the inner man

(Ephesians 3:14-21).

4. Saints are to delight in the law of God after the inward man (Romans
7:22).

5. God sets forth a scriptural principle regarding those who are Jews
inwardly rather than outwardly (Romans 2:28-29). He did not do away
with the Jewish nation, but He established the Israel of God (Galatians
6:15-16). This is accomplished by a circumcision not made with hands
(Colossians 2:10-12).

6. Inward corruption, the ravening wolf, and the false prophet can be
clothed in sheep’s clothing (Matthew 7:15-20). However, since our true
inward identity will be exposed by our fruit, it is impossible for us to
conceal forever what is within.

7. Paul contrasted the “old man” and the “new man” (Ephesians 4:22-32;
Colossians 3:8-17). Shedding the “old man” requires cleansing from
within. Note the inseparable union between inward and outward con-
duct. Putting on the new man, or cleaning what is within, always affects
the outward man.

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As we seek to cleanse “first” that which is within, it is important to note the things that
God’s Word teaches us to put off as well as to put on. It is not enough just to do away
with some things; we must establish within and appropriate unto ourselves scriptural
virtues. In doing so, we become pure in the eyes of God.

THINGS TO PUT OFF

a. Malice g. Lying
b. Guile h. Bitterness
c. Hypocrisy i. Wrath
d. Envy j. Anger
e. Evil Speakings k. Clamor
f. Old Man l. Blasphemy

I encourage you to look up definitions for each of these words. Scripture references are
I Peter 2:1; Colossians 3:8-9; Ephesians 4:22-31.

THINGS TO PUT ON

a. Armor of Light g. New Man

b. Lord Jesus Christ h. Bowels of Mercies
c. Whole Armor of God i. Kindness
d. Humbleness of Mind j. Forgiveness
e. Meekness k. Longsuffering
f. Forbearance l. Charity

Again I encourage you to search out definitions for each topic. Scripture references are
Romans 13:12-14; Ephesians 6:11-18; Colossians 3:10-14; Ephesians 4:22-32.

As we eliminate defiling influences in our lives, we establish the new person

and effect an internal cleansing.

Only God can cleanse us within; this is accomplished through salvation from
sin, at which time we are washed in His blood (Revelation 1:5; I Peter 1:18-
19; Acts 20:28). From that day forward we must put forth every effort to retain
that purity, lest Satan defile us again (Galatians 4:9; 5:1; II Peter 2:20-22).

We need to guard with care some important areas of our inward life, lest they
become filthy and defiled as the scribes and Pharisees were. Below are some
of the areas that Jesus instructs us to give care to first.

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1. Heart
The heart here is not the muscular organ pumping blood to our bodies.
It is the rest of emotions, the fountainhead from which flows the issues
of life (Proverbs 4:23). Defilement occurs when we allow our hearts to
be filled with the evils that Jesus warned against (Mark 7:20-23;
Matthew 15:18-20).

2. Mind
Satan cannot control our minds, but he does have access to them.
Through an ongoing purging of our minds, we can keep this hidden area
of our lives pure before God. An old adage says, “The road your mind
goes down, your feet too will soon travel.” Consider these passages of
Scripture: II Corinthians 10:3-5; Philippians 2:5; 4:7-8; Romans 12:1-2;
Hebrews 12:3.

3. Spirit
Nothing can destroy us as quickly as a bad spirit or attitude. Our human
spirit is prone to what is wicked and base. Consequently we must con-
stantly fight spirits and attitudes of hate, bitterness, pride, lust, carnality,
and so on. (See James 4:5; I Timothy 4:12; Galatians 5:17;
II Corinthians 7:1; I John 3:14-15; 4:20-21.)

4. Conscience
None can live by conscience alone; all must be guided by the Word of
God. However, this invisible part of us must first be purged and cleansed
by Christ’s blood through repentance and water baptism in the name of
Jesus Christ (Hebrews 9:14; 10:22; I Peter 3:21). Then we are to main-
tain a clean conscience before God lest we be defiled within as were the
scribes and Pharisees (Acts 24:16; Romans 13:5; I Timothy 1:5, 19; 3:9;
4:2; I Peter 3:15-16).

Many elements and components compose the totality of the inward person. So much
demands our attention; however, it is so important for Christians to give careful atten-
tion to the hidden person of the heart. If we keep this area pure and clean, we will not
encounter problems with outward holiness.

B. OUTWARD MAN

This term is somewhat restricted and confined and more easily identified than
the inward person. This part is visible to us and others, while our inward per-
son is seen only by the Lord.

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Some, especially in later years, have tried to negate the importance of any out-
ward code of Christian conduct by removing a verse of Scripture from its con-
text and grossly misapplying it. I Samuel 16:7 states, “For man looketh on the
outward appearance, but the LORD looketh on the heart.” From this some have
misconstrued Scripture by trying to make it say that God does not care about
our outward appearance—He just looks at the heart and nothing else. In con-
text, this passage relates to Samuel anointing a new king for Israel. He was
looking at the size, age, and strength of Jesse’s sons when God said these
words to him. David was to be king though he was young and perhaps not as
large as the others. This verse has absolutely nothing to do with dress, godly
conduct, Christian graces, and so on.

God is interested in our outward appearance but not this alone. The fallacy of
the scribes and Pharisees was in trying to cover inward evil by outwardly
appearing righteous, God hates such hypocrisy. He emphasizes that we should
clean up the inside first and then clean up the outside.

Separation from the world by the church is taught throughout the New
Testament. Living a clean, upright, moral life of purity is laudable for anyone;
however, it is a necessity for Christians. Before conversion, one may present
an outward appearance of righteousness. Nothing is wrong with this, so long
as it is not done in hypocrisy to cover inward defilement. God’s plan for us is
that we have both an outward appearance of holiness and an inward life of
holiness simultaneously. We must constantly work on and improve both areas
until they meet God’s criteria set forth in the Bible.

First cleanse that which is within, and then make clean the outside; this is
God’s priority. Since we have established God’s due order, let us examine
briefly the next step: cleansing the outward man. Your pastor will serve as an
excellent guide and counselor in this area. Remember, God’s Word is the final
authority.

1. The Body Is the Temple of God

Paul established this fact in I Corinthians 3:16-17; 6:15-20. He further

informed us of the following facts relative to the physical body:

a. The spirit of God dwells in us.

b. God will destroy this temple if we defile it.
c. The temple of God is holy, which temple we are.
d. Our bodies are the members of Christ.

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e. Our body is the temple of the Holy Ghost.
f. We were bought with a price.
g. We are to glorify God in our body and spirit.

Since our bodies are the temple of God and we glorify Him in them,
surely we are to be distinct in our lifestyle from those who are sinners.

2. God Demands Separation

Almost everyone believes in separation to some degree, some more than

others. As Christians our separation should not be one degree less than
the demarcation that God has established in His Word.

If our lifestyle before coming to God was sending us to hell, should it

not be greatly altered if we expect to go to heaven? Separation is both
logical and scriptural (II Corinthians 6:14-7:1).

Let us note the contrasts between, and the inability to comingle, right
with wrong.

a. Believers and unbelievers are not to be unequally yoked.

b. Righteousness and unrighteousness have no fellowship.
c. Light and darkness have no communion.
d. Christ and Belial have no concord.
e. Believers and infidels have no part.
f. The temple of God and idols have no agreement.

Paul charged us in this text to cleanse ourselves from all filthiness of

flesh and spirit.

3. Works of the Flesh Keep Us out of the Kingdom of God

Our human, Adamic nature constantly wars against the Spirit, as the
flesh seeks to manifest its evils. Study the works of the flesh in view of
their separating us from God both now and eternally (Galatians 5:16-
21). Study in contrast the fruit of the Spirit and what it produces
(Galatians 5:22-23). Cultivate the fruit of the Spirit and crucify the flesh
(Galatians 5:24).

4. “Abstain from All Appearance of Evil”

Those who declare that God is only interested in what is on the inside

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need to take note of this verse (I Thessalonians 5:22), along with the fol-
lowing:

a. If God was not interested in apparel, why did He clothe the naked-
ness of Adam and Eve? (Genesis 3:21).

b. The Lord classifies some attire as “the attire of an harlot”

(Proverbs 7:10; Genesis 38:14-15). Our clothing can say a lot
about us!

c. God is interested in our hair (I Corinthians 11:1-16; I Timothy

2:9). See earlier lesson on “New Testament Teaching Concerning
Hair.”

d. We are to dress modestly and avoid ornamentation with gold,

pearls, and costly array (I Peter 3:1-5; I Timothy 2:8-15).

e. God wants our conduct and speech to be godly at all times

(I Thessalonians 5:22; Colossians 3:8; Ephesians 4:9; James 3:1-
18; I Peter 2:1).

5. God Demands Moral Purity

Before and after marriage Christians are not to engage in any type of
immoral conduct. We are to keep our hearts and our bodies pure before
God (Matthew 5:27-28, 31-32; 19:3-9; I Corinthians 5:1-13; 6:15-18).

______________________________________________________________________

REFLECTIONS

Christians should let their lights so shine before people until they see their good works
and glorify God (Matthew 5:16). By all means, let us develop a well-rounded, balanced,
wholesome, Christian lifestyle on the outside, balanced by purity within. As such we
will be beautiful in God’s eyes and become a good example to those about us. Oh, for
people to see Christ in us, both in body and in the spirit we manifest!

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WORKSHEET
LESSON 21

FIRST—CLEANSE THAT WHICH IS WITHIN

1. Christian dress and conduct must stem from an internal experience, or else it is
merely a display of individual discipline. T _____ F _____
2. First in our lesson comes from the Greek word ____________________, meaning
_________________________________.
3. Although each of us is one person or entity, God describes us as having ________
major parts.
4. Man is composed of (A) _____________________, (B) ____________________,
(C) _________________________________________.
5. In this lesson, soul and spirit together compose the __________________ person.
6. Jesus compared the inward person to a ___________ and a ________________.
7. Name three things we are to put off.
(A) ____________________________, (B) _____________________________,
(C) ____________________________.
8. Name three things we are to put on.
(A) ____________________________, (B) _____________________________,
(C) ____________________________.
9. Give the four areas of our lives that can become defiled.
(A) ____________________________, (B) _____________________________,
(C) ____________________________, (D) _____________________________.
10. Satan has access to our mind. T _________ F _________
11. Nothing can destroy us as quickly as a bad _______________________________
or _______________________________.
12. A person can live by his conscience alone. T _______ F_______
13. Does the Scripture “man looketh on the outward appearance, but the LORD looketh
on the heart” (I Samuel 16:7) apply to outward dress or standards of holiness?
Yes ________ No ________
14. ___________________________________from the world is taught by the church
and throughout the New Testament.
15. Our body is the ______________________________________________ of God.

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16. We are to glorify God in our ____________________ and __________________.
17. Believers and unbelievers are not to be _____________________ yoked together.
18. We are to cultivate the fruit of the Spirit and ______________________ the flesh.
19. Christians are to abstain from all _________________________________ of evil.
20. We are to let our ___________________________________ shine before others.

______________________________________________________________________

NOTES

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LESSON 22 NOTES:

SCRIPTURAL PRIORITIES
PART VI
FIRST—PRAYERS BE MADE FOR ALL MEN
I TIMOTHY 2:1-4

Our text includes an admonition to offer supplications, intercessions, prayers, and giv-
ing of thanks for all people. This is an all-inclusive statement reaching the entire uni-
verse—“all men”! What a call, challenge, and responsibility for all Christians!

Since volumes I and II have presented many things on the subject of prayer, I will limit
my remarks to devote needed space to other topics. I hope that I have presented enough
to motivate you to a consistent, rewarding prayer life. Never could we give too much
time or space to the worthy cause of prayer; however, I trust you understand and accept
the brevity of this lesson. Use this as a launching pad for extended study and teaching
on prayer.

Again we are confronted with the need to prioritize our conduct as Christians. In study-
ing the context of our text, we find Paul admonishing Timothy to remember everyone in
his prayers. Paul further encouraged him to give special attention to kings and everyone
in authority. When we consider that the Roman empire ruled the world at this time with
unrelenting rigor, it becomes obvious that most people would not ordinarily be inclined
to pray for such rulers.

This is a tremendous lesson to saints everywhere. None of us choose the form of gov-
ernment under which we serve God. Agreed, it is easier to function in a democracy,
where freedom abounds. We must remember, however, that people have lived for God
under all types of governmental systems, which often presented circumstances beyond
their control. Nevertheless, God calls upon us to pray for our rulers, even if they be
tyrants of the basest sort.

A pattern emerges from this teaching relative to both prayer and submission. It is only
when we pray for others that we can be submissive to them, and it is only when we are
submissive to authority that we can truly be Christian.

Study other passages as they relate to the following words.

• Supplications
“Supplication” comes from the Greek word deesis (deh’-ay-sis), meaning a

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petition or request. This is an entreaty and can even mean to beg. To suppli-
cate, according to Webster, is to entreat for, seek by earnest prayer, petition
earnestly. (See Daniel 9, a great chapter on supplication; Hebrews 5:7; Acts
1:14; Philippians 4:6; Ephesians 6:18.)

• Prayers
“Prayer” comes from the Greek word proseuche (pros-yoo-khay’), meaning to
worship, to pray to God. Praying includes but is not limited to (1) seeking, (2)
asking, (3) knocking, (4) requesting, (5) desiring, (6) entreating, (7) beseech-
ing. (See II Corinthians 5:20; 8:4; Mark 7:32; 11:24; Philippians 4:6; Matthew
7:7-8.)

• Intercessions
“Intercession” comes from the Greek word enteuxis (ent’-yoak-sis), meaning
interview, supplication, prayers. W. E. Vine in his Expository Dictionary of
Biblical Words, gave the meaning as seeking the presence and hearing of God
on behalf of others (Romans 8:26-34; 11:2).

• Giving of Thanks
“Thanks” comes from the Greek word eucharistia (yoo-khar-is-tee’), meaning
gratitude, grateful language, giving of thanks as an act of worship (I Timothy
4:1-4; Colossians 4:2; Philippians 4:6; Ephesians 5:20).

With the above mentioned ways we are to approach God for everyone. We are to offer
prayers in this fashion for everyone, including those in authority.

God’s Word sets forth many things for believers to perform and engage themselves in.
We have covered several of these in this series on “Scriptural Priorities” as well as other
lessons. Let it be stated for the record—all of these should be preceded by prayer. Prayer
furnishes the impetus and power to perform all other Christian duties. Sinners can find
their way to the God, from whom they have been alienated, when they pray. How much
more can God’s elect gain His attention in prayer!

Before we engage ourselves in any activity involving the work of God, let us take time
to go to God in prayer. It is before His throne of grace that we obtain mercy and find
grace to help in the time of need (Hebrews 4:16).

Let us note the reasons that Paul set forth as to why we are to pray with such diligence.

A. THAT WE MAY LEAD A QUIET AND PEACEABLE LIFE

Paul knew that in response to prayer God could provide a peaceful environ-
ment for His church to function in. Christians who live in a political storm

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caused by ruling tyrants, undergo undue hardships; their work and witnessing
are hindered, and unneeded turmoil assails their lives.

Those who live in a peaceful nation should thank God, while remaining faith-
ful in prayer for their leaders. They should also remember brethren in other
lands who face turmoil and persecution, realizing that none of us are safe from
war and upheaval. Paul declared that living a quiet, peaceable life in godliness
and honesty is good and acceptable in the sight of God (I Timothy 2:2-3).

We should further note that God wants us to be submissive in whatever polit-

ical setting or whatever form of government we find ourselves under, so long
as it does not conflict with God’s Word. We are to be responsible, law-abiding
citizens, seeking to exemplify Christ every way we can (Romans 13:1-8). If
man’s law should conflict with God’s law, we are under obligation to obey
God’s law regardless of the cost. (For example, note the three Hebrews in
Daniel 3:1-25 and the apostles in Acts 5:24-42.) Paul himself always paid due
respect to authority (Acts 23:1-5; 26:1-3). Prayer for and submission to author-
ity, whether civil or spiritual, is God’s directive to His people.

B. THAT MEN MIGHT BE SAVED

God’s highest and ultimate purpose is to save the lost. Calvary’s design was for
the lost of all time. What a price He paid for humanity! He who was rich
became poor that through His poverty we might become rich (II Corinthians
8:9). He came to seek and to save the lost (Luke 19:10), as He exemplified in
Luke 15.

In I Timothy 2:1-4 Paul instructed us regarding prayer to the end that we may
live in a peaceful environment. He then expressed God’s will that everyone be
saved. On casual notice no correlation exists; however, through examination it
becomes obvious that political turmoil or governmental oppression often hin-
ders the spread of the gospel. This in turn can cause people to be lost, since
they do not have access to truth. Here again, the power and purpose of prayer
comes to the forefront. Prayer for kings and those in authority can ultimately
effect the salvation of the lost from sin.

______________________________________________________________________

REFLECTIONS

Quite a chain reaction can occur when we pray. First, God can put up or put down whom
He wills in order to create a climate of peace for His people to dwell in. No power pres-

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ents such formidable strength that God can not break through it when we pray. The Book
of Judges is an excellent example of God’s deliverance when His people cry to Him. We
also need to learn this lesson (I Samuel 2:6-9).

No foe can stop the forward movement of God’s church. It has survived the Dark Ages,
wars, revolutions, extreme persecutions; it has penetrated every curtain including the
Iron and Bamboo.

It is obvious that prayer can help create a peaceful political setting and produce fertile
ground for gospel seed. Truth spreads faster when people can move freely, teach openly,
and print Bibles and literature. For such a climate we pray! For our nation we give
thanks. For our leaders we offer supplication, prayers, intercessions, and giving of
thanks. For freedom we rejoice! God has answered prayer! Now let us pray unrelent-
ingly until our world knows Jesus Christ through the experience of Acts 2:1-4, 38.

______________________________________________________________________

NOTES

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WORKSHEET
LESSON 22

FIRST—PRAYERS BE MADE FOR ALL MEN

1. This lesson teaches us that we are to pray for “all ________________________.”

2. What empire ruled the world at the time of Paul’s writing? __________________.
3. If our rulers are tyrants, we are not to pray for them. T __________ F _________.
4. It is only when we pray for others that we can be ___________________ to them.
5. Supplication comes from the Greek word ________________________, meaning
to _______________________________.
6. Prayer in our text means _____________________________________________.
7. Intercession in this lesson means ______________________________________.
8. Giving of thanks in our study means ____________________________________.
9. Prayer furnishes the impetus and power to perform all other Christian duties.
T________ F _________.
10. Can a sinner find his way to God through prayer? Yes __________ No _________.
11. At the throne of grace we obtain ________________________________ and find
___________________________________________ to help in the time of need.
12. We are to pray that we may lead a __________________________________ and
______________________________ life.
13. Are Christians to be law-abiding citizens? Yes ____________ No ____________.
14. If man’s law conflicts with God’s, we are to obey ______________________ law.
15. Paul refused to respect the authority of the Roman government. T _____ F _____.
16. Another reason we are to pray is that people might be _____________________.
17. God’s highest and ultimate purpose is to make us healthy, wealthy, and wise.
T ________ F ________.
18. Christ came to seek and to save the ____________________________________.
Scripture:____________________________.
19. Governmental oppression can hinder the spread of the gospel. T ______ F______.
20. What book in the Bible is an excellent example of God delivering His people from
tyrants and bondage when they called upon Him? _________________________.

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NOTES

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LESSON 23 NOTES:

SCRIPTURAL PRIORITIES
PART VII
FIRST—COUNT THE COST
LUKE 14:25-33

In our text Jesus Christ gave one of the greatest lessons ever taught on discipleship. The
requirements that He established for this noble position sound strong and demanding—
and they are. Being a disciple of our Lord requires more than the token lip service that
so many are paying today. Yet when we compare the reward with the demands, the cost
is extremely cheap.

Commitment to Christ must run deep to attain the biblical designation of “disciple.”
“Disciple” comes from the Greek word matheteuo (math-ayt-yoo’-o), meaning to
become a pupil, to disciple, to enroll as a scholar, to instruct, or to teach. By extension,
from this root word we get our English word discipline. Obviously one cannot be a dis-
ciple of Christ without discipline.

Submission to discipline is one of the hardest things for our flesh to do. Clearly, though,
this is God’s pattern for making people into what He wants them to be. Disciplining our-
selves until we can submit to the hands of the potter to be made as He wishes, follow-
ing the Shepherd wherever He may lead, answering His call to go where He bids us, for-
saking all to be His follower—these are prerequisites for true discipleship.

Admittedly, one who comes to Christ but possesses little knowledge of the Bible may
not fully understand what God expects of him. Early in our Christian walk, we often do
not fully grasp the real meaning of complete surrender to God. Nevertheless, as we
progress in our relationship with Christ, His plan for our lives begins to fall into place.
Through prayer and fasting, Bible reading, church attendance, Bible teaching in Sunday
School and other teaching sessions, God’s demands for discipleship become clear to us.
Consequently our growth in Christ develops for us a keen awareness of what He expects
of us. To please our master we become willing to meet any demand or pay any price.

When confronted with Christ’s requirements for being His follower, we must never
allow the flesh, world, or Satan to dupe us into thinking that the price is too great.
Heaven is worth any price! The blessings and rewards of being a Christian on earth are
beyond description. The glories awaiting us either at death or the catching away of the
church will more than repay us for any sacrifice we have made.

Whether you are contemplating becoming a Christian or are already one, I beseech you

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to count the cost carefully. While counting the cost, I would advise you to look beyond
any temporary discomfort, adjustments, and change of lifestyle that you may encounter.
Yes, these are temporary, for not always will we be on earth bearing our Christian cross;
soon we will go on to our reward. So many are blinded to the future by the present, while
God would have us to view the entire spectrum of life and eternity. Therefore, weigh
your decisions in the scale of eternity before refusing to become His disciple.

Before we begin to build or do battle, first we must count the cost. This lesson cannot
include every detail of what we must render to God; it will offer only the larger picture,
the basics, and the foundation. From here, it becomes a personal encounter between you
and your master. To him you will stand or fall. “Whatsoever he saith unto you, do it”
(John 2:5).

A. THE COST OF DISCIPLESHIP

Here we discuss the direct teachings of Christ from our Scripture text. Other
discipleship demands appear throughout the Bible and should be coordinated
with these.

1. One must hate his father, mother, wife, children, brethren, sisters, and
his own life. “Hate” in this passage does not mean for us to have an
intense dislike or disregard for, or to detest, our loved ones. “Hate” here
comes from the Greek word miseo (mis-eh’-o), which simply means to
love less. From this we can understand Jesus’ words. We are to love our
family, those dearest to us, less than we love God.

2. We must bear our cross to be a disciple. Correlating Luke 14:27 with

Luke 9:23 produces these guidelines relative to cross bearing:

a. We must deny ourselves. Self-denial is one of the most difficult

steps for any of us to make. However, it is a necessary step if we
are to be His disciples.

b. We must take up our cross daily. Our cross is not our domestic
problems, financial obligations, or physical difficulties. These are
problems of life that everyone, even sinners, must encounter. Our
cross furnishes us with, and becomes the means by which, we are
crucified to the world and the world to us (Galatians 6:14). It
involves only those things we must bear or endure because we are
a Christian but would not have to suffer if we were not. Our cross
is our identity with Christ, our separation from sin, and our com-
plete obedience to His Word. It is this that we must take up and
bear daily.

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c. We must follow Him. We can do so only when we follow the
directives of the Word of God.

Jesus Christ presented two analogies relative to counting the cost. One describes a
builder; the other describes a warrior.

B. COUNTING THE COST

Before we build or before we do battle spiritually, our Lord admonishes us to

count the cost. One thing Jesus never did was conceal the cost of being His fol-
lower. Not once did He indicate that following Him would cost nothing or
require no sacrifice. Christ’s demands are great, but His compensation is
greater. When we consider how great is the cost of not being His disciple, then
the price of following Him becomes small indeed.

Some modernists have so reconstructed discipleship until, according to their

doctrine, being a Christian does not require any noticeable change of life, dis-
comfort, cost, or allegiance whatsoever. This is very different from Calvary’s
demands upon our Lord. We must remember that the disciple is not above his
master (Luke 6:40). To follow Jesus as a disciple does have certain costs that
He expects us to pay.

1. The Cost of Building

Jesus taught those who contemplated following Him using the illustra-
tion of a man building a tower. Anyone planning a project of such pro-
portions would certainly sit down and first count the cost to see if he had
sufficient funds to finish the project. Beginning to build without doing
so could result in a foundation in place but insufficient capital to com-
plete the job. The outcome of this would be the scorn of those who
beheld his failure and mocked him because he was unable to finish.

Within ourselves we do not have sufficient means with which to serve

God and complete the Christian effort. We do not need to fear, however,
for God has provisions. If we are willing to pay the price required of us,
He then will supply the rest.

The Scripture often describes living for God, walking with Him, and
being His disciple in terms of building. Studying these illustrations and
learning from them can be of tremendous benefit to us so that we do not
fail.

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a. Jesus likened our response to the Word to that of two men—one
who built on sand, the other on rock (Matthew 7:24-29). We are
building our lives on one or the other. Regardless of which one we
choose, we will encounter the same storms. Our destruction or
survival depends on the foundation.

b. We, the church, are built upon the foundation of the apostles and
prophets, with Jesus Christ being the chief cornerstone (Ephesians
2:20; I Peter 2:4-8; Isaiah 28:16). Christ cannot just be one of
many building blocks in our lives; we must build our lives upon
Him.

c. Since Christ is the foundation—the chief cornerstone—no other

foundation can be laid. Therefore we use caution in how or what
we build upon this foundation (I Corinthians 3:10-15).

d. We are to build up ourselves in our most holy faith (Jude 20).

Being rooted, built up in Him, and established in the faith will
keep us from being spoiled through philosophy, vain deceit, after
human traditions, and after the rudiments of the world (Colossians
2:6-8). The Word of His grace is able to build us up (Acts 20:32).

e. Beginning with the foundation of Christ and our faith in Him, we

are to add to our faith and build on this foundation seven things in
order to secure our position in Christ (II Peter 1:3-10).

1. Add to faith, virtue.

2. Add to virtue, knowledge.
3. Add to knowledge, temperance.
4. Add to temperance, patience.
5. Add to patience, godliness.
6. Add to godliness, brotherly kindness.
7. Add to brotherly kindness, charity.

Building our lives in such fashion assures us of the following

things, according to the apostle Peter:

1. Not being barren.

2. Not being unfruitful.
3. Not being blind and unable to see afar off.
4. Not forgetting that we have been purged from our sins.
5. Not falling.

Engaging in the building project of life, becoming what God

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wants us to be, and building on a sure foundation involves tremen-
dous cost on the part of a saint. Sacrifices of untold proportions
have been paid in order to finish the tower. History is replete with
those who have given all, even to death, to follow the Lord. The
work progresses as each generation not only counts the cost, but
also pays the price.

Whatever we have vowed to pay, let us not defer (Ecclesiastes 5:4-

6). We should never withhold what we have committed, as
Ananias and Sapphira did (Acts 5:1-11). As David, let us not offer
to God that which costs nothing (II Samuel 24:24). Christ made
the cost of discipleship—building a tower—clear and plain. We
have not been deceived or tricked; living for God does exact a toll.

2. The Cost of Battle

Jesus next turned the minds of prospective disciples to an analogy of a

king going to battle. Facing him are 20,000 men and he has only 10,000
men with which to go to war. Before engaging in a battle with such great
odds, he first sits down in consultation, reckoning and counting the cost.
He ascertains the odds before he makes a move. A formidable foe is out
there, and he must decide either to pay the expected toll or else send an
ambassador to negotiate a peace treaty.

From this example Jesus established that a military leader cannot win a
battle unless he is willing and able to bear the cost. To win and to be a
disciple of Christ, the cost is clear and the price tag is readable.
“Whosoever he be of you that forsaketh not all that he hath, he cannot be
my disciple” (Luke 14:33). Forsaking all, according to Jesus, is a pre-
requisite for being His disciple!

Discipleship thus becomes a battleground. We face a formidable foe in

Satan, but we have assurance of victory because greater is He that is in
us than He that is in the world (I John 4:4).

Repeatedly the Scripture compares living for God and being His disci-
ple to war, being a soldier, conflict, fighting, and using weapons. Paul
often drew parallels for Christians who were doing battle against the
enemy of their soul. Today the fight rages on; therefore, we too can
derive strength, support, and guidance from these illustrations. Many
Old Testament struggles, both literal and spiritual, provide resource
material for the student or teacher. Let us consider and add to the fol-
lowing instructions:

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a. Paul warned Timothy to flee from some things and then follow:
(1) righteousness, (2) godliness, (3) faith, (4) love, (5) patience,
(6) meekness—thereby fighting the good fight (I Timothy 6:11-
12). There is a great fight of affliction (Hebrews 10:32-39). It was
this fight that Paul fought well (II Timothy 4:7-8).

b. True believers are striving for mastery over the flesh, the world,
and Satan. Obtaining this goal demands that we strive lawfully
(according to Scripture) if we are to be crowned (I Corinthians
9:24-27; II Timothy 2:5; 4:7).

c. Satan, our enemy (Matthew 13:25-28), strategically places in our

paths many snares and obstacles to defeat us in this battle. He
attacks us with temptation, just as he did our Lord (Matthew 4:1-
11). When the enemy comes in like a flood, then the Spirit raises
up a standard against him (Isaiah 59:19). Our foe can never rejoice
against us, for though we fall, we shall arise again (Micah 7:8).

d. Battles need soldiers to fight them; this is where you and I fit in
God’s plan. We are the soldiers of the Lord fighting against the
unseen enemy of our soul and God’s kingdom. We live in the
flesh, but we do not war after the flesh; this is a spiritual battle
between forces not seen by human eye. Nevertheless our fight is
just as real as those fought by people in the flesh. As soldiers we
suffer hardships, deprivation, and affliction. But who ever sup-
posed the life of a soldier to be easy? Many restrictions, demands,
and much training are the lot of a soldier’s life. Study as many
items as you can think of in relation to being a soldier, applying
them to yourself in a scriptural manner (II Timothy 2:1-5; 4:5).

God has provided weapons for this battle (II Corinthians 10:4),
along with an impenetrable armor (Ephesians 6:10-18). He
assures us that no satanic weapon formed against us will prosper
(Isaiah 54:17).

e. War is a bone-chilling word for any who have known its ravages
and devastation. As gruesome as it sounds, this is what Christians
are engaged in. Discipleship involves war, and to win this war, first
we count the cost. Upon counting it we discover that the price tag
reads, “Forsaking . . . all” (Luke 14:33).

Satan’s army is large and powerful, confronting us like a Goliath.

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But, as David, we go in the name of the Lord, ultimately achiev-
ing victory.

A war is on, and it will not cease for us until we win our personal
victory either at death or the catching away of the church. Study
this spiritual battle and warfare in view of the following scriptural
passages:

1. Our weapons are not carnal, and we do not war after the
flesh (II Corinthians 10:3-5). Satan’s strongholds are
exposed here as: (a) imaginations, (b) high things exalting
themselves against the knowledge of God, (c) thoughts not
in obedience to Christ. Much of our battle is in our mind;
here we rise or fall. Appropriate God’s weapons to yourself
and win the war in your mind.

2. God’s warriors do not entangle themselves in the affairs of

this life (II Timothy 2:4).

3. Fleshly lusts war against our soul (I Peter 2:11). Seek to

identify these lusts, conquering them through His might
(James 4:1; Galatians 5:16-21).

4. Paul charged Timothy to “war a good warfare” (I Timothy

1:18-20), lest he become a shipwreck concerning faith. This
is a good fight of faith that is well worth any cost we may
encounter (I Timothy 6:12). So many battles and wars are for
such insignificant causes. Society is in a constant conflict
over unimportant issues, especially when compared to eter-
nal values. However, this war is a worthwhile conflict; those
who win will receive a crown on that day (II Timothy 4:7-8).

______________________________________________________________________

REFLECTIONS

God’s Word tells us what He wants us to engage in first. These lessons have carried us
through the priorities that our Lord established for our lives. Our opinions on what we
should do first are often in conflict with God’s plan. By His help let us rearrange our
thinking and lifestyles to meet God’s criteria for us as Christians.

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Allow the Holy Ghost to empower you and God’s Word to instruct you in your deci-
sions. Our flesh works opposite to, and in conflict with, these divine forces of direction.
Building and battling are a part of Christian discipleship. Although the cost may be
great, the rewards are always greater than the price we are called upon to pay.

May God grant you a discerning heart and mind to know what God desires of you. May
He enable you to put first things first. Then, as He promised: “All these things shall be
added unto you” (Matthew 6:33). When God makes demands on your resources, never
turn away, as did the rich young ruler, or turn back and walk with Him no more, as many
of His disciples did (John 6:66). Arise to the occasion, placing first in your life the One
who was before all things and by whom all things consist (Colossians 1:17).

______________________________________________________________________

NOTES

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WORKSHEET
LESSON 23

FIRST—COUNT THE COST

1. The word disciple comes from the Greek word ____________________, meaning
_________________________________.
2. Our English word _________________________, comes from the word disciple.
3. Hate, in our Scripture text, comes from the Greek word _____________, meaning
to _______________________________.
4. What are the three requirements relative to cross bearing?
(A) ____________________________, (B) ______________________________,
(C)_____________________________.
5. Before we build or battle we are to count the _____________________________.
6. The ___________________________________________ is not above his master.
7. Jesus taught those who contemplated following Him with the illustration of a man
building a ________________________.
8. Jesus likened our lives to that of two builders. One built on _________________;
the other on _______________________.
9. The church is built upon the foundation of the ______________ and___________
with ________________________ being the chief cornerstone.
10. We are to build ourselves up in our most holy ____________________________.
11. We are to add to or build upon our faith ___________________________ things.
12. Name three of the things we are to add to our faith.
(A) ____________________________, (B) ______________________________,
(C)_____________________________.
13. If we add to our faith all the things that Peter advised us to, the following two things
will occur (five were given—name two): (A) _____________________________,
(B) ______________________________.
14. Jesus used an illustration of a battle between two armies; one had ____________
men the other had ________________________ men.
15. Paul admonished Timothy to pursue six things. Name three of them.
(A) ____________________________, (B) ______________________________,
(C)_____________________________.

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16. For the mastery and to obtain the crown we must strive ____________________.
17. When the enemy comes in like a flood the Spirit raises up a _______ against him.
18. No satanic weapon formed against us will _______________________________.
19. Our weapons are not ____________________, and we do not war after the flesh.
20. __________________________________lusts war against the soul (I Peter 2:11).

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LESSON 24 NOTES:

AGREEMENT PRAYING
MATTHEW 18:19-20

Prayer is a multifaceted exercise in which all Christians should engage. Jesus taught us
how to pray in the model prayer that He gave to His disciples. He further reinforced the
need to pray by setting an example for us in prayer. We can find numerous guidelines
and regulations relative to prayer in the Scripture. It sets forth hindrances to answered
prayer for us either to avoid or correct. The Bible also records numerous types of prayer,
lengths of prayer, and places of prayer.

Note: Lessons 12 and 13 in Volume I are on prayer and cover many of the things
mentioned above. Refer to them at this juncture.

Another dimension, type, or facet of prayer that Jesus taught is agreement praying.
Often we overlook or ignore this avenue of prayer, all to our hurt, simply because we
have failed to implement it in our lives alongside other means or types of praying. Once
we understand and establish the principle of agreement praying in our lives, we will
obtain powerful results.

Agreement praying simply means involving at least one or more other individuals in
your prayer life. To be effective, this method requires that one or more people join us in
prayer, asking God to supply some special need or answer some specific request we may
have. We may also share their burden with them, if they choose to ask, thereby return-
ing the favor by praying with them concerning their needs. Usually this system of prayer
works best when it is limited to two and no more than three people. However, we share
some needs with an entire church congregation. Each prayer request must be judged on
its own merits. Many of our needs are personal and are of such nature that we cannot
publicize them. These types of needs call for agreement praying. Some needs are too
heavy to be borne alone, too personal to make public, and yet are of such nature that we
can divulge them to one or two other Christians. Jesus, knowing this, established the
principle of agreement praying through which we agree, ask, and receive.

We will make most of our prayers to God on an individual basis without involving
another person. While nothing is wrong with this kind of praying, often matters arise in
our lives that create a need for assistance in prayer. Some things are beyond us, disori-
ent us, and almost destroy us. In times like these we would be wise to turn to a trusted
friend, enlisting him for support and as a prayer partner. Selectivity at this juncture is

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important, and we will discuss it later in the lesson.

______________________________________________________________________

DEFINITIONS

Understanding this term from a biblical perspective is essential before we engage some-
one else in helping us pray.

• Agree—comes from the Greek word sumphoneo (soom-fo-neh’-o), meaning

to be harmonious, be in accord, be suitable, stipulate by compact, agree
together. Sumphoneo comes from the root word sun, which means union, with
or together, association, and companionship. Other words derived from sun
carry similar meanings that denote accordance, unison of sound, accordant, co-
spirited, like-minded, etc.

Webster defines agree as: (1) to be of one mind, (2) to harmonize in opinion.

Agreement is synonymous with accordance, concurrence, compact, contract,

covenant, and harmony.

• Touching—comes from the Greek root word peri (per-ee’), meaning with
respect to, about, on behalf of or concerning.

Other biblical passages use this basic term to show the strength and binding power of an
agreement. Things that do not agree are shown in their contrasting state, exhibiting a
lack of harmony or togetherness.

1. Matthew 20:1-16 presents the story of laborers in a vineyard who agree to

work for a penny a day. Others who worked less time received the same com-
pensation, thus prompting the original employees to complain. Due to their
agreement they were paid as stipulated, showing the binding power of an
agreement.

2. Acts 5:1-11 records the account of Ananias and Sapphira, who agreed to keep
back part of the money they had received for a possession. Not only did they
agree on this, they apparently agreed to tell the same lie about it. Although they
agreed for an evil purpose and as a result died; nevertheless, we see the power
and effectiveness of an agreement.

3. In Luke 5:36 Jesus told us that we should not put a new piece of cloth on an
old garment because the “new agreeth not with the old.” Unity, compatibility,
and uniformity must exist for an agreement to be made and for it to work. An

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underlying lesson exists here for when we consider entering an agreement with
someone in prayer: there must be uniformity and compatibility for our prayers
to be effective.

Although the agreements are vastly different in these three accounts, from them we can
learn tremendous lessons applicable to our agreeing with one another in prayer.

______________________________________________________________________

WHY WE NEED AGREEMENT PRAYING

Numerous reasons exist as to why we need agreement praying, whether we join some-
one else in his need or engage someone else to help us pray about our need. More impor-
tant than any other reason, Jesus taught us to employ this method and showed the work-
ability of this type of prayer.

Our reasons for revealing our private, individual prayer requests must always stem from
the purest of motives and desires. Divulging a matter to another, even for prayer, should
never break a confidence, be an expression of hate, reveal marital problems, or involve
a new convert in any type of church conflict. Agreement praying is not an avenue to use
gossip, expose family secrets, spread rumors or suspicions, relate settled church prob-
lems of yesteryear, or to express grudges, hatred, and bitterness.

When we share a matter of concern or a burden with another person, we should do so

on the basis of integrating another’s faith and prayers with ours in order to receive an
answer from God. When two or more petition God on this basis, they have the promise
of God’s presence as well as an answer.

Consider the following reasons why we need agreement praying, and then add others as
you practice this form of praying:

1. A large group can either pass over or forget our prayer requests.

2. We can share matters too large or heavy to be borne by an individual, and con-
sequently the load is lightened.

3. Friendship, trust, and camaraderie develop between individuals when they join
in prayer.

4. When numerous prayer requests are made in a public church service, individ-
ual needs lose their impact due to the multitude of requests. However, this
should not stop us from making our requests known to the entire church when

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it is possible to do so.

5. Our need can be focused upon more specifically when only one or two others
know the seriousness of the request.

6. Ministers are so inundated with prayer requests from so many people until it
becomes almost impossible for them to focus upon individual needs. Again,
this should not deter us from sharing our needs and problems with our pastor.

7. Someone compatible with us and our circumstances, i.e., widow, teenager,

minister, divorced person, single parent, widower, may better understand our
need.

Many reasons exist for us to join another in prayer. The most important reason is that
Jesus taught us to do so.

______________________________________________________________________

AREAS IN WHICH WE MUST AGREE

Fragmented, disjointed, piecemeal efforts at prayer are always ineffective. Not only
must we persevere in prayer, we must be focused in prayer. This is especially true when
we enter into an agreement with another regarding prayer requests. Harmonizing, con-
centrating, and uniting our energies together in the following areas will produce the
desired results.

1. In spirit—Due to differences in personalities it is always wise to join in prayer

with someone with whom we are comfortable. Two cannot walk together
except they agree (Amos 3:3). It is important for us to find an amiable person
that we have confidence in when entering into an agreement on prayer.

2. On the request—All requests should be specific, biblical, and ethical. We

should never enter into an agreement with anyone to pray about anything
unscriptural, dishonest, or improper.

Make your request known only to your prayer partner. Telling everyone dilutes
the concept of agreement praying.

3. In faith—All who are in the covenant must believe together for the same
results. Wavering, double-minded, fragmented efforts manifest unbelief and
stop us from seeing the desired results. Unbelief stopped Jesus from perform-
ing miracles (Mark 6:5-6). It will also stop our prayers from being answered.

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4. In perseverance—I have prayed for the same thing repeatedly for years before
I saw my prayer answered. Some prayers are answered quickly, and others take
time, but when we ask according to Scripture, we should never give up. The
pray-er (person) may die, but the prayer (request) never dies. Asking, seeking,
and knocking is the scriptural method for obtaining answers to prayer.

5. In effort—Our asking God for help must often be coupled with works. When
in an agreement with someone, it would serve our purpose well if all partners
visited the sick person for whom we are praying. We may also write someone,
fast together, send a tape of an uplifting sermon, or work together at the altar
with someone. Some prayers need legs put to them. Let us agree not only to
pray but also to work together to see our desire brought to pass.

6. In results—When a prayer is answered for you, share the results with your
partner. Rejoice together, tell your pastor, testify about it, sing a song, or write
an article. Rejoice and be thankful when you obtain the desired results.

Concisely put, we must not allow the enemy to divide us in any area of our endeavor.
Agreeing on all points and presenting a united front will bring victory.

______________________________________________________________________

THINGS WE SHOULD AGREE ON

The following is not a comlete list of the things we can enter into agreement praying
about. Anything scriptural and in the will of God can be a proper subject. But the fol-
lowing are presented for your consideration:

1. Salvation of souls—This should be a priority for all of us in our prayer life.

Agreeing with another to pray for people to be saved is always in order.

a. Sinners—Those who have never been saved should command first place
in our prayers. We should pray for family members, friends, neighbors,
and even those unknown to us, when we enter into an agreement on
prayer.

b. Saints—We should pray for members of the body of Christ whom we

know to be weak, discouraged, or undergoing great trial. We should join
with someone to pray for him, not to gossip about his problem. Then it
would be wise for those in the agreement to visit that individual.

2. Healing for the sick—Refer to lesson 3 in this volume. It is well to agree with

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another in prayer for someone who is sick.

a. When you are sick—It is usually wise, especially in a lingering sickness

or a life-threatening disease, to have someone join you in prayer for
your healing. Sickness weakens our body and often our faith. Therefore
two are better than one, and when we fall another can lift us up
(Ecclesiastes 4:9-10).

b. When others are sick—Those who are well and healthy would do well
to join their faith and prayer for the healing of another person they know
to be in need.

3. When needs arise—When we lose a job, family problems arise, child-rearing

problems occur, financial pressure comes against us, and so on, it is good to
have someone pray with us for a resolution. All of us have needs peculiar to
our own lives and personalities; we should not be shy about enlisting a friend
to help us pray about them.

Whatever lends itself to the need of a prayer partner, by all means engage one to help
you pray. Do not suffer alone in silence; you could be overwhelmed and defeated by
Satan. Go to someone you trust and ask him to pray with you until victory comes.

______________________________________________________________________

EXAMPLES OF AGREEMENT PRAYING

God’s Word is replete with instances where two or more joined their efforts to obtain a
desired end. God honors such faith and has promised us an answer. Let these examples
strengthen your faith and resolve to get involved in agreement praying.

1. Daniel—When Nebuchadnezzar forgot his dream and no one could recall it for
him, Daniel was threatened with death along with the other wise men. Daniel
asked for time and then enlisted his three friends in an effort to solve the king’s
problem. As they waited in prayer, God recalled the dream to Daniel and gave
him the interpretation, thus sparing his life (Daniel 2:14-19).

2. Jarius’s daughter resurrected—Jesus allowed only Peter, James, John, Jarius,

and his wife in the room with Him when He prayed. He put all others out of
the room (Mark 5:22-43). Could it be that they were not in agreement that the
girl would be raised from the dead?

3. Pentecost—The Book of Acts records how the unity of believers who were

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focused upon one thing brought desired results. When they were in agreement,
great events occurred.

a. Acts 1:14—The disciples of Christ were in an upper room in one accord

in prayer and supplication.
b. Acts 2:1-4—As a result of being in one accord in one place, they were
all filled with the Holy Ghost.
c. Acts 2:46—After the church came into existence believers were daily
with one accord in the Temple.

4. Handkerchiefs and aprons sent by Paul—Paul agreed with the one carrying the
handkerchief or apron that results would follow, and sure enough, special mir-
acles were wrought (Acts 19:11-12). Diseases departed and evil spirits went
out of those who received the cloths. It would be best if the person receiving
an anointed cloth would agree with the minister and the messenger who brings
it. However, if only the minister and the person requesting the anointed cloths
agree, miracles can still be wrought. Agreement praying requires only the con-
sent of two people for it to be effective.

5. Transfiguration of Jesus—This event occurred not before a multitude but in the

presence of Peter, James, and John (Matthew 17:1-9). As at the resurrection of
Jarius’s daughter, they were brought into His confidence.

Later when Jesus needed these men to watch with Him in prayer, they failed
to keep their part of the agreement (Matthew 26:36-45). May this be a lesson
to us not to fail when someone else is depending on our prayers.

6. Peter’s deliverance—This was the result of several believers—how many we

do not know—entering into a house and agreeing in prayer for Peter to be
delivered from prison (Acts 12:1-19).

7. Calling for elders—When we call for the elders to pray for us, this is another
form of agreement praying. Our faith, joined with that of others, brings heal-
ing (James 5:14-15).

Nothing hinders and thwarts the plan of God like disunity, disharmony, and disconcerted
efforts. However, nothing is more potent in the kingdom of God than unity—two or
more agreeing as touching any one thing. History and God’s Word prove the effective-
ness of working together for a common goal. Therefore, agreement praying should be a
customary practice among saints today.

It was Jesus who sent His disciples out in twos, and Paul had others to accompany him

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on his missionary journeys. God’s principle of unity in purpose and prayer works—try
it!

______________________________________________________________________

SELECTING A PRAYER PARTNER

This study has unquestionably revealed that agreement praying is scriptural. Now it is
necessary for us to exercise wisdom in choosing the proper person with whom to enter
into such an agreement. It is extremely important that we share things of a personal
nature with someone in whom we have absolute trust and confidence. The following
guidelines will aid in selecting the right individual. Precautions are in order at this junc-
ture.

1. Pick out someone in similar circumstances under which you live. This will
enable your prayer partner better to understand your feelings.

2. It is never wise to share personal feelings and needs with someone who can-
not keep a confidence. People who tell everything they know do not make
good prayer partners.

3. You should not divulge family problems or personal problems to a person of

the opposite sex unless it is your pastor, someone he recommends, or a close
family member. Although these things may need prayer by going outside those
mentioned above, problems can arise when you do.

4. You should not tell local church needs, church problems, or difficulties you
may have with someone in your local assembly to anyone in another congre-
gation. If you need someone to join you in prayer concerning a situation of this
nature, keep it within your own church family. More often than not, you should
share these matters with your pastor. Involving the church congregation
destroys your church’s creditability and can cause problems.

5. If you are joining another in an agreement on a matter that is a problem, you

should not keep rehashing and discussing it. Remember, you need a prayer
partner to help bring a solution to the situation, not a gossip partner. Constantly
talking about a problem keeps it alive and causes it to grow, and prayer cannot
have its effect.

6. Select someone you feel is stronger, both physically and spiritually, than you
are.

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7. Some prayer partner combinations I would recommend are:
a. Husband—Wife
b. Minister—Minister
c. Pastor—Saint
d. Father—Son
e. Mother—Daughter
f. Friend—Friend

Others may be included in your agreement and circle of prayer partners. Select
them wisely and carefully, since this is an important step in your life.

______________________________________________________________________

REFLECTIONS

God’s principles that bring achievement, victory, and accomplishment are unity and
agreement. His Word teaches us that any kingdom divided against itself cannot stand.
Division has weakened and destroyed families, churches, and even nations.
Togetherness and love have brought healing, blessing, and salvation to multitudes.

Alone, we are weak and no match for the enemy, but when we join rank and file with
God’s people in any cause, victory awaits. Prayer becomes an even more powerful force
against sickness, sin, and Satan when two or more agree as touching any one thing.

I hope that I have provoked you to employ the strength and faith of a family member,
minister, or fellow saint to join you in prayer. Do not struggle alone. Someone eagerly
awaits you to invite them into your world to help you bear your burden.

“Again I say unto you, That if two of you

shall agree on earth as touching any thing
that they shall ask, it shall be done for
them of my Father which is in heaven. For
where two or three are gathered together in
my name, there am I in the midst of them”
(Matthew 18:19-20).

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NOTES

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WORKSHEET
LESSON 24

AGREEMENT PRAYING

1. Define agreement praying. ____________________________________________

__________________________________________________________________
2. Agree comes from the Greek word _____________________________________,
meaning __________________________________________________________.
3. Touching comes from the Greek word __________________________________ ,
meaning __________________________________________________________.
4. Another passage in the Bible on the subject of agreement is (Scripture reference):
____________________________.
5. Agreement praying is not an avenue for (name two of the five given).
(A) ____________________________, (B) ______________________________.
6. Give two reasons why we need agreement praying. (A) _____________________,
(B)_____________________________.
7. Two cannot walk together except they __________________________________.
Scripture: _________________________________________________________.
8. Should we enter into an agreement with someone else to pray for something
unscriptural? Yes _______ No________.
9. Unbelief can stop Christ from working. T _________ F ________.
10. When agreeing in effort, name two things you can do together to accomplish your
goal. (A) ___________________________, (B) ___________________________.
11. When God answers prayer, we should share in the results in what way? (Name
one.) _____________________________________________________________
12. Name two of the three things the lesson instructs us to agree on.
(A) ____________________________, (B) ______________________________.
13. When agreeing to pray for the salvation of souls, we should pray for both
______________________________ and ______________________________ .
14. What king asked Daniel to recall a dream for him? ________________________.
15. Daniel prayed by himself for an answer. T ______________ F ______________.
16. Jesus took ______________________, _________________________________,
_______________________________, _________________________________,

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and ____________________________ into the room with Him to pray for Jarius’s
daughter to be raised from the dead.
17. _______________________________ and ______________________________
were sent from Paul, resulting in special miracles.
18. Jesus was transfigured before five hundred people. T __________ F __________.
19. Jesus sent His disciples out in what number? (A) alone (B) sixes (C) threes
(D) twos (E) sevens.
20. Give two guidelines in selecting a prayer partner.
(A)_______________________________________________________________.
(B)_______________________________________________________________.

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LESSON 25 NOTES:

THE UNPARDONABLE SIN

MATTHEW 12:22-37; MARK 3:22-30; LUKE 12:10;
I JOHN 5:16-17

One of the greatest themes of the Bible is forgiveness of sin. Since all have sinned and
come short of the glory of God, we desperately need God’s forgiveness in our lives.
Without forgiveness of our sins, whenever they occur or whatever their nature, you and
I would be hopelessly lost.

God provided the remedy for sin through His incarnation and subsequent human death
on the cross. His blood now cleanses us from all sin. Forgiveness of sin is now available
to everyone, even for the vilest of sins (Ephesians 1:7; 4:32; Colossians 1:14; 2:13; I
John 2:12). When we repent of our sins and get baptized in the name of Jesus Christ,
our sins are remitted or washed away (Acts 2:38; 22:16). Then according to God’s prom-
ise, we shall receive the gift of the Holy Ghost (Acts 2:38; 2:1-4). Salvation from sin is
God’s greatest provision for lost humanity. We all need His mercy and grace in order to
escape eternal damnation.

Forgiveness of sins is a priority for us and is expressed as such in Jesus’ teaching on the
unpardonable sin. Obtaining forgiveness is so important that if we cannot acquire it,
then we are hopelessly and helplessly doomed. However, this serious topic embodies
hope in that Jesus made it clear that “all manner of sin and blasphemy shall be forgiven
unto men” (Matthew 12:31), except blasphemy against the Holy Ghost. Mark says, “All
sins shall be forgiven unto the sons of men” (Mark 3:28), except this unpardonable sin.

Although our study revolves around a sin that cannot be forgiven; nevertheless, it is
important for us to understand the far-reaching scope of God’s forgiveness. One of
Satan’s most effective weapons against us is to make us feel that we have sinned so
grievously until God will not forgive us. Nothing could be farther from the truth or more
unscriptural than the idea that we are too wicked to be forgiven. If we need forgiveness
for anything or any sin (except blasphemy against the Holy Ghost), we can cast our-
selves upon His mercies and ask His forgiveness, and our God will abundantly pardon
(Isaiah 55:7).

Another ploy of the devil is to make people think they have already blasphemed against
the Holy Ghost; therefore, it is useless for them to seek God’s forgiveness and mercy.
The purpose of this study is, first, to expose this satanic device against us by helping
everyone understand what the unpardonable sin really is and what it is not. Second, it is
to show and warn everyone how not to blaspheme against the Holy Ghost.

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Note: Before entering into this study, it is essential for you to study each Scripture
text carefully. Due to the nature and seriousness of our topic and its irrevoca-
ble consequences, we must clearly understand and explain what God’s Word
says on the subject.
______________________________________________________________________

DEFINITIONS

Understanding what “blasphemy against the Holy Ghost” means is important for all of
us. It is also essential for us to comprehend who the Holy Ghost is in order for us to
show the proper reverence and not blaspheme.

• Blasphemy—along with the words blaspheme, blasphemed, blasphemer, blas-

phemeth, blasphemies, and blasphemous—comes from the following Greek
words:

1. Blasphemeo (blas-fay-meh’-o): to vilify, speak impiously, defame, rail

on, revile, speak evil.

2. Blasphemia (blas-fay-me’-ah): vilification, especially against God,

blasphemy, evil speaking, railing.

3. Blasphemos (blas’-fay-mes): scurrilous, calumnious, impious, railing.

Webster defines the word blaspheme as speaking of sacred things in terms of

irreverence; to revile or speak reproachfully of God or anything sacred; to
speak evil of, to utter abuse or calumny (slander) against, to curse or revile.
Webster defines blasphemy as profane or mocking speech, writing, or actions
concerning God or anything regarded as sacred; contempt for God; vilifica-
tion, malicious distraction, abuse.

The meaning of blasphemy becomes obvious from these definitions. Now it is vital for
us to know what the one thing is we are to refrain from blaspheming. Blasphemy against
the Holy Ghost is the only unpardonable sin; therefore, it is incumbent upon us to define
and understand the Holy Ghost, or Holy Spirit. Since so many false concepts and teach-
ings exist relative to the Holy Ghost, we must go to the Bible for guidance, correlating
the following facts:

1. The Holy Ghost is the father of Jesus Christ (Matthew 1:18-20; Luke 1:35).

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2. Jesus Christ baptizes men with the Holy Ghost (Luke 3:16; John 1:33; Acts
1:5). Being baptized with the Holy Ghost is synonymous with:

a. Being filled with the Holy Ghost (Acts 2:1-4; 9:17).

b. Gift of the Holy Ghost (Acts 2:38; 10:45; 11:17).
c. Receiving the Holy Ghost (Acts 8:5-19; 10:47; 19:2).
d. The Holy Ghost coming upon us (Acts 1:8; 19:6).
e. The Holy Ghost being poured out upon us (Acts 2:17; 10:45).
f. The Holy Ghost falling on us (Acts 8:16; 10:44; 11:15).
g. The Holy Ghost being shed on us (Acts 2:33; Romans 5:5; Titus 3:5-6).

3. Three bear record in heaven—the Father, the Word, and the Holy Ghost—and
these three are one (I John 5:7).

4. The Holy Ghost is a teacher (I Corinthians 2:13; Luke 12:12; John 14:26).

5. Our bodies are the temples of the Holy Ghost (I Corinthians 6:19). The Spirit
is sent down from heaven to people (I Peter 1:12). We can be partakers of the
Holy Ghost (Hebrews 6:4). The Spirit is given unto us (Romans 5:5; Acts
2:38).

6. The Holy Ghost makes people overseers of the flock—the church of God (Acts
20:28).

7. The church began on the Day of Pentecost with those present being filled with
the Holy Ghost. This was evidenced by their speaking with other tongues as
the Spirit gave the utterance (Acts 2:1-4).

It is conclusive from the Scriptures that:

a. The Holy Ghost is the Holy Spirit (Luke 11:13).

b. God is a Spirit (John 4:24).
c. There is one Spirit (Ephesians 4:4).
d. The Lord is that Spirit (II Corinthians 3:17).
e. We are baptized into the body (church) by the Spirit (I Corinthians
12:13).
f. The Holy Ghost is the Comforter and Spirit of truth (John 14:26;
15:26; 16:13).

From these facts it is easy to deduce that the Holy Ghost is God, the invisible, uncre-
ated, self-existent, eternal One who manifests Himself in the person of Jesus Christ.
Therefore, when one blasphemes the Holy Ghost he blasphemes the one, true, eternal
God.

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Some erroneously teach that there are three distinct, coeternal, coexistent, and coequal
persons in the Godhead. However, if this teaching were true, Jesus exalted the Holy
Ghost above the other two. In that case we could speak against two persons in the
Godhead but not against the third—the Holy Ghost.

God’s Word teaches us that there is only one God, with the fullness of the Godhead
dwelling bodily in Jesus Christ (Colossians 2:9; 1:19). God, who is Spirit (John 4:24),
is without measure, fully and entirely tabernacled in the man Christ Jesus (John 3:34;
Philippians 2:5-10).

Consequently, blasphemy against the Holy Ghost is blasphemy against the one, true, liv-
ing God Himself. Through the providence of God He has provided the means by which
we can have His Spirit, the Holy Ghost, within us. Therefore we can be full of the Holy
Ghost and many great things can occur, not through the power of humans, but through
the Holy Ghost. All humanity must then exercise caution lest they speak against the
Holy Ghost.
______________________________________________________________________

BLASPHEMY AGAINST THE HOLY GHOST

Since blasphemy against the Holy Ghost cannot be forgiven in this world or the world
to come, it is often referred to as “the unpardonable sin,” a sin for which there is no par-
don, remission, or forgiveness. In order for us not to be mislead, misinformed, or
deceived on the subject we need to clarify what this sin is and is not.

A. WHAT BLASPHEMY AGAINST THE HOLY GHOST IS NOT

1. Speaking against Jesus Christ, the Son of Man (Matthew 12:31-32).

Speaking against Christ here refers to His humanity and not His divin-
ity.

2. Blaspheming that does not involve the Holy Ghost (Mark 3:28).
Blasphemy can be against others and other things while not directed
against God Himself (I Timothy 1:13; II Timothy 3:2; Matthew 15:19).

3. Failing spiritually, erring, or as we often term it, backsliding. These can

be forgiven and one can be restored (Galatians 6:1; James 5:19-20;
I John 5:16-17; I John 2:1-2).

4. Rejecting a call to salvation by the Spirit. From their own philosophy,

some have declared that when a person repeatedly rejects Christ or
refuses to live for Him, they have committed the unpardonable sin.
There is no Scripture for this teaching, and experience has proved that

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many who rejected or refused the call of the Spirit time after time were
later saved. Although this is a dangerous thing to do, rejecting God’s call
to salvation is not blasphemy against the Holy Ghost.

5. Persecuting Christians, speaking against the church, church members,

the minister, etc. Though it is unwise and unscriptural to speak against
them, it is not blaspheming the Holy Ghost.

6. Joining a church that does not preach the full truth, accepting a bap-
tismal formula beside the scriptural one of being baptized in the name
of Jesus Christ, belonging to a false cult, or other erroneous acts do not
constitute blasphemy against the Holy Ghost. Those raised in an
Apostolic church can go against their teaching, even denying the truth.
Although all the above actions are wrong and dangerous, they do not
constitute blasphemy against the Holy Ghost. These people often see the
error of their way, repent, obey the gospel, and are saved.

7. Returning to the error or false doctrine from which Christ has delivered
someone. Some receive the Word quickly and with joy but have no
roots, are not established, and do not fully understand the truth
(Matthew 13:20-21); because of this they may return to the place from
which God delivered them. We should not judge such persons as having
blasphemed the Holy Ghost. Patience with them, along with teaching
and instruction, can help them correct their mistakes.

Other or similar scenarios may develop in people’s lives. Before making a harsh judg-
ment against them that they have blasphemed the Holy Ghost, we should exercise cau-
tion and remember this sin is unpardonable. We must define what the sin is and be
absolutely positive about it. Declaring to people that they have committed this sin is
unwise. God is the final judge of this transgression; you and I must seek to lead people
to repentance, not eternally damn them.

B. WHAT BLASPHEMY AGAINST THE HOLY GHOST IS

1. Speaking against the Holy Ghost (Matthew 12:31-32).

2. A sin of the tongue. One would have to exercise the option of “speaking”
against the Spirit before he would commit this sin. The power of life and
death is in the tongue (James 3:1-12). Thinking, wondering, asking ques-
tions, and seeking direction, are not themselves the sin at hand. Words
must be spoken against (in opposition, contradict, refute) the Holy
Ghost.

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3. A sin unto death (I John 5:16-17). Here we must distinguish between
the two kinds of sins brethren can commit.

a. A sin not unto death—This is an unrighteous act, contrary to

Scripture, yet it does not constitute death, i.e., a final, irreversible,
unpardonable sin. We are to pray for brethren who are caught in
this snare, asking God to give them life. (See Galatians 6:1; James
5:19-20; I John 2:1-2.)

b. A sin unto death—This is the sin against the Holy Ghost that Jesus
was talking about. For those who commit this sin, it is useless to
pray for them. Apparently they are doomed to the sentence of the
second death even before the White Throne judgment (Revelation
2:11; 20:6, 14).

4. An unpardonable sin. Forgiveness for this sin can never be obtained in

this world or the world to come. When making this statement, Jesus was
not saying that other sins can be forgiven in the world to come. He was
showing the finality and irreversibility of this sin. No place in time nor
eternity will afford a chance of forgiveness for blasphemy against the
Holy Ghost.

Pardonable, forgivable sins must be dealt with in this life only. There is
no place of repentance in eternity for sins committed while in this life.
Either we put sin under the blood of Jesus here and send it on ahead to
the judgment, or else it follows to condemn us when we stand before
God (I Timothy 5:24). Blasphemy against the Holy Ghost cannot be for-
given now or later.

5. A sin of the enlightened. Those who have received the Holy Ghost are
the primary candidates for blaspheming against the Holy Ghost. It could
be possible for a person who has never received the Holy Ghost but who
has an in-depth knowledge of the Word and the working of the Holy
Ghost to commit this sin. Anyone who has ever heard of these passages
of Scriptures, whether versed in truth or not, would do well to refrain
from speaking against the Holy Ghost. Everyone should be warned con-
cerning this danger.

Those ignorant of the working and acts of the Spirit, as Paul was, who
speak against it in unbelief, are not in view here (I Timothy 1:13).

6. Attributing the power of the Holy Ghost to the power of Satan. In the

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context of Jesus’ teaching, those who saw Him healing a demon-
possessed person accused Him of doing this by Beelzebub, the prince of
the devils. Jesus was casting out devils by the Spirit of God (Matthew
12:28); thus He warned them not to speak against the Holy Ghost.

Spiritual gifts are often exhibited before people, especially in the three
areas of (1) tongues, (2) interpretation of tongues, and (3) prophecy
(I Corinthians 12:1-11). God’s Spirit is often manifested in physical
demonstrations of leaping, running, or dancing in the Spirit (Acts 3:1-
11). Other visible manifestations that we do not understand may also be
exhibited. Attributing these acts of God’s power to Satan could place us
in danger of committing this sin.

We must deal with satanic forces that expose themselves, when we

know and discern them as such. There is a known and distinct differ-
ence, however, between the power of God and the power of Satan. We
must never attribute God’s work and power to Satan! Those around
Jesus even accused Him of having an unclean spirit (Mark 3:30),
thereby calling the Holy Ghost and the Spirit’s work an unclean thing.

Without question the Bible clearly defines the unpardonable sin. Caution, respect, and
reverence should be the order of our lives when we encounter anything sacred and holy.
So many, especially those who are familiar with truth, often act recklessly and irrever-
ently around the holy, sacred things of God. May I solemnly warn you never to lose your
awe, respect, and reverence toward the things of God. We have been given much, and
much is required of us.
______________________________________________________________________

WARNINGS RELATIVE TO THE HOLY GHOST

Both the Old and New Testament sound forth clear warnings to those familiar with the
work of God. Since we are seeking to retain a high level of respect and reverence toward
the Holy Ghost, perhaps it is fitting for us to consider the ways in which we are not to
treat the Spirit of God. While these are the negative aspects of our conduct, we should
remember that God is pleased when we express or choose the opposite toward His
Spirit.

These should serve as a warning to us how not to treat the Spirit of God. Abstaining
from these unacceptable practices will place us in a position of reverence; as such, we
will not blaspheme against the Holy Ghost. These are things we are not to do toward the
Spirit.

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1. Vex the Spirit (Isaiah 63:10)—“Vexed” in this verse comes from the Hebrew
word atsab (aw-tsab’), meaning displease, grieve, hurt, vex, wrest.

Webster defines vexed as annoyed, troubled, agitated, disquieted, afflicted,

much despised, much contested or discussed, brought up again and again.

2. Tempt the Spirit (Acts 5:9)—“Tempt” comes from the Greek word peirazo
(pi-rad’-zo), meaning to test, endeavor, scrutinize, entice, discipline, assay,
examine, go about, prove, try.

Webster defines tempt as to try to persuade, to induce, to entice, to allure.

3. Resist the Spirit (Acts 7:51)—“Resist” comes from the Greek word antipipto,
(an-tee-pip’-to) meaning to oppose, resist. (It also means to stand against,
withstand.)

Webster defines resist as to stand against, withstand, oppose, fend off, with-
stand the actions of.

4. Quench the Spirit (I Thessalonians 5:19)—“Quench” comes from the Greek

word sbennumi (sben’-noo-mee), meaning to extinguish, go out. (W. E. Vine
interprets this as binding the Spirit’s operation in the church gathering of
believers.)

Webster defines quench as to extinguish, put out, still, quiet, repress.

5. Grieve the Spirit (Ephesians 4:30)—“Grieve” comes from the Greek word
lupe (loo’-pay), meaning to cause sadness, heaviness, sorrow.

Webster defines grieve as to give pain of mind to, afflict, cause to feel grief,
destroy.

Other translations render this word as “offend,” “distress,” “hurt,” and “cause
sorrow.”

6. Do Despite to the Spirit (Hebrews 10:29)—“Despite” comes from the Greek

word enubrizo (en-oo-brid’-zo), meaning to insult, do despite unto.

Webster defines despite as extreme malice, violent hatred, malignity, spite, a

contemptuous act, insult, injury.

Other translations use words such as “insult,” “affront,” “outrage,” and “mock”
for “despite.”

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Those who “do despite” to the Spirit have apparently joined the ranks of those
who have blasphemed the Holy Ghost. They are declared to be worthy of much
sorer (worse, severer, heavier) punishment than those under Moses’ law. Study
Hebrews 10:26-29; 6:4-8 in context with other truths presented in this study.

Conclusively and without question, the Holy Ghost is something to treat tenderly, speak
of reverently, and act toward with the deepest of reverence. Believers should yield them-
selves entirely to the Spirit with which they are filled, ever seeking to be led by the
Spirit. We should remove from our lives any working against, quenching, resisting, or
all other acts contrary to the Holy Ghost.
______________________________________________________________________

REFLECTIONS

Erring believers can be restored when they commit a sin not unto death (I John 5:16-
17). Those who are spiritual are to restore them in a spirit of meekness (Galatians 6:1).
When an erring Christian has been restored, we have saved a soul from death and cov-
ered a multitude of sin (James 5:19-20). Backsliding, as we often call it, is not an irre-
versible, unpardonable position. If you are in this state you can return to God as the
prodigal son did, being restored and forgiven (Luke 15:11-32). In this condition of being
lost and away from the Father, you should exercise the utmost of caution. In your state
of rebellion you could attribute the power of the Holy Ghost to Satan, thereby commit-
ting the unpardonable sin.

Those who blaspheme against the Holy Ghost are beyond the reach of the mercy of God,
for the Spirit can no longer draw them to Christ (John 6:44). No words can describe the
state or condition of a person who though yet alive has committed a sin unto death. His
error has no remedy, he cannot be forgiven, he is without hope, here or in the hereafter.
While this may sound harsh, it is Christ’s teaching.

From Genesis 1:2, when the Spirit moved upon the face of the waters until Revelation
22:17, when the Spirit issues the last call to “come,”we read about the Holy Ghost.
Nothing equals the power and miraculous working of the Spirit. I have been healed by
its power, filled with the Spirit as evidenced by speaking with other tongues, and led by
His invisible hand for over thirty-six years. Today I am still awed by the Holy Ghost and
stand in reverence of the Spirit. May we who have tasted this heavenly gift and the pow-
ers of the world to come never fall away so that it is impossible to renew us to repen-
tance. This was Esau’s fate (Hebrews 12:16-17) and can become ours if we speak
against the Holy Ghost.

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Though it is solemn to study, often evoking fear in us, we need to acquaint ourselves
with the unpardonable sin. If we live reverential lives, rendering only praise to God, we
will never come into this condemnation. May this lesson guide you into right paths and
away from the unpardonable sin.

______________________________________________________________________

NOTES

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WORKSHEET
LESSON 25

THE UNPARDONABLE SIN

1. Define the word blaspheme.___________________________________________.

2. List three facts about the Holy Ghost. (A) _______________________________,
(B)_____________________________, (C) ______________________________.
3. Blasphemy against the Holy Ghost is not (give three of the seven in this lesson):
(A) ____________________________, (B) ______________________________,
(C)_____________________________.
4. Blasphemy against the Holy Ghost is: ___________________________________
__________________________________________________________________
5. __________________________________________________________________
6. __________________________________________________________________
7. __________________________________________________________________
8. __________________________________________________________________
9. __________________________________________________________________
10. __________________________________________________________________
11. Those who blaspheme the Holy Ghost can be forgiven in the next world. T______
F ______.
12. John told us that there are two kinds of sin. What are they?
(A) A sin _________________________________________________________.
(B) A sin not ______________________________________________________.
13. Was Paul a blasphemer before his conversion? ____________________________.
Scripture: _________________________________________________________.
14. Jesus was accused of casting out devils by the prince of devils. What name desig-
nates this prince? ___________________________________________________.
15. Give the first three warnings in this lesson relative to the Spirit:
(A)_______________________________________________________________.
(B)_______________________________________________________________.
(C)_______________________________________________________________.
16. Give the last four warnings relative to the Spirit.
(A)_______________________________________________________________.

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(B)_______________________________________________________________.
(C)_______________________________________________________________.
(D)_______________________________________________________________.
17. Those who “do despite” to the Spirit of grace are worthy of _________________
punishment than those under Moses’ law.
18. Can erring brethren be restored? Give two verses of Scriptures. (A) ___________,
(B)_____________________________.
19. What verse of Scripture records the first mention of the Spirit? ________ The last
mention of the Spirit? ____________________.
20. Briefly define in your own words what blasphemy against the Holy Ghost is.
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________

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LESSON 26 NOTES:

THE CONSEQUENCES OF AN
UNFORGIVING SPIRIT
MATTHEW 6:1; 9-15

Originally man lived in a state of purity, free from defilement and guilt. By transgress-
ing God’s command, Adam and Eve plunged the human race into the abyss of sin. When
sin entered the world through one man, it brought with it the sentence and penalty of
death; now death has passed upon all people. What one man’s disobedience did to us is
beyond description and comprehension. You know as well as I the ravages of sin and its
aftermath upon our world.

Age after age came and went without a permanent remedy for the sin problem. The law
given to Moses simply revealed sin, identified it, and penalized it. Sin by the com-
mandment (law) became exceedingly sinful (Romans 7:13). (See also verses 1-25.) It
becomes evident that the law did not effectively solve the sin problem.

While the law was still in effect, Christ entered the dispensation of the law, both to ful-
fill the law and to provide a remedy for sin. By His death on Calvary and through His
blood, we now have remission of sins. Christ came to make forgiveness of sin available
and effective for all who will come to Him. By His obedience many have been made
righteous; now grace reigns through righteousness unto eternal life by Jesus Christ our
Lord (Romans 5:12-21).

All manner of sin and blasphemy (except one—blasphemy against the Holy Ghost) can
be forgiven (Matthew 12:31-32). If we have been born again of the water and Spirit
(John 3:1-8), having obeyed Acts 2:38 and received the experience of Acts 2:1-4, we are
the recipient of a divine act of God, which includes forgiveness of sins. No provident
measure of God available to humanity is more needed than forgiveness.

Christ obtained eternal redemption for us (Hebrews 9:12) and forgave us all our tres-
passes (Colossians 2:13). Now He requires that Christians extend this grace to others.
After we are saved, we must forgive in the same limitless measure that we have been
forgiven.

Failing to forgive carries with it severe consequences in both time and eternity. The
focus of this lesson is upon our privilege and responsibility to forgive, and the outcome
should we fail to do so. Forgiving others is an option only we can exercise; we are never
forced to forgive.

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DEFINITIONS

Even though the terms used in this study are familiar, we should fully understand the
following definitions:

• Consequences—Webster defines this word as (1) that which follows from any
act, cause, principle, or series of actions; an event or effect produced by some
preceding act or cause; a result; (2) a logical result to, conclusion; (3) connec-
tion of cause and effect.

In the context of this lesson, this word is important. What are the results or out-
growth of an unforgiving spirit?

• Forgiving—Comes from the Greek word charizomai (khar-id’-zom-ahee),

meaning to grant as a favor, gratuitously, in kindness; pardon or rescue;
deliver; forgive (freely); give; grant.

This term appears in Ephesians 4:32 and Colossians 2:13; 3:13; both are inter-
woven in this study.

• Forgive—Comes from the Greek word aphiemi (af-ee’-ay-mee), meaning to

send forth, forsake, lay aside, leave, omit, put away, remit, yield up.

This word appears in most New Testament passages that speak of forgiveness.
Jesus told us, “Forgive, and ye shall be forgiven” (Luke 6:37). “Forgive” and
“forgiven” here come from the Greek word apoluo (ap-ol-oo’-o), which means
to relieve, release, dismiss, let die, pardon, let go, loose, put (send) away, set
at liberty.

Understanding these terms will provide needed emphasis and strength to this lesson as
you study or teach it.
______________________________________________________________________

WE NEED FORGIVENESS

It almost goes without saying that all of us need forgiveness. However, to reinforce this
powerful truth in our minds and hearts, we would do well to remember how we needed
forgiveness in the past. Presently we need forgiveness and will need it again in the
future. Every person on the face of this earth has need of this precious commodity that
God has designed to deal with the sin problem.

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I. SINNERS NEED FORGIVENESS

Due to the original sin of Adam and Eve we have all been made sinners, both
by nature and our own personal conduct (Romans 5:12-21; Psalm 51:5). To
obtain freedom and release from these sins we are commanded to repent as a
first step of active faith (Acts 17:30; Luke 13:3; Mark 2:17; Luke 24:47; Acts
2:38). When we repent (change of mind, direction, purpose, etc.), God forgives
us. Of course, the initial experience of salvation also includes baptism in the
name of Jesus Christ for the remission of sin and receiving the gift of the Holy
Ghost (Acts 2:1-4, 38; 22:16).

Forgiveness of sins, an act of graciousness only God can provide, has now
been accomplished. Let us consider what our situation would be were there no
such thing as forgiveness. Our repentance and seeking deliverance from sin
would all be in vain. Our transgressions would still condemn us, create guilt,
render us unclean, and separate us from God (Isaiah 59:1-2). However, God’s
nature is one of grace and mercy. He knew we would need deliverance and
release from the guilt of sin, and He has provided it for us through His gracious
act of forgiveness.

Though we were guilty and owed a debt of sin that we could not pay, Christ
forgave us. Justice demanded a penalty, but God’s mercy provided pardon.

II. CHRISTIANS NEED FORGIVENESS

This statement may cause you to blush silently and divert your eyes from this
statement. Nevertheless, in your heart, from experience, and from the Bible,
you know it is true. No matter how much we would like to think that we are
above failure, time has proven the fallacy of that lofty dream. Our Adamic
nature remains, we live in the flesh, and evil is present with us even when we
would do good (Romans 7:21). Without purposing to do so, not as a willful act
but under the duress of temptation and discouragement, we fail. Christians are
commanded not to sin; but if they do so, forgiveness is provided for them
(Romans 6:1-2; I John 2:1-2). What a dilemma we would be in, if after we are
saved no forgiveness was afforded us. Thank God, this is not true; we can be
forgiven when we fail.

A. WE NEED GOD’S FORGIVENESS

Christians who fail should go to God in prayer, seeking His forgiveness.

Whether we have sinned against God only or against humans, all sin is
ultimately against God. We need God’s forgiveness in both cases. (Study

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I John 1:7-9; 2:1-2; Proverbs 28:13; Matthew 6:5-15; Luke 15:11-32.)

B. WE NEED MAN’S FORGIVENESS

Any time our error involves another, regardless of what it may involve,
we need to seek the forgiveness of that person. Offences will come
(Luke 17:1); brethren will err (James 5:19-20); thoughts against others
will arise (Matthew 5:23-24; Mark 11:24-26); others will become our
debtors (Matthew 6:12); brethren will trespass against brethren
(Matthew 18:15-17); motes and beams will be in the eyes of brethren
(Matthew 7:1-5); quarrels will arise (Colossians 3:13); and faults will
overtake some (Galatians 6:1). If we are the trespasser we need to
repent; if we have been trespassed against we are to forgive. We not only
need the forgiveness of others, but we too must have the capacity to for-
give.

Understandably, from experience and the teaching of God’s Word we as Christians need
forgiveness. When we need it, we must be big enough to swallow our pride and ask for
it, whether from God or man or both. Seventy times seven (490) times would be a lot of
forgiveness to ask for and a lot to give; however, this is the biblical principle (Matthew
18:21-22).
______________________________________________________________________

“BUT IF YE FORGIVE NOT”

MATTHEW 6:15

This heading is the exact words Jesus used to address this topic of great importance to
us. From this negative aspect of our study on forgiveness, we are brought face to face
with a tremendous power within us—the ability to forgive or not to forgive. Set before
us are the consequential losses and damages that we will encounter should we opt not
to forgive.

Most of our preaching, teaching, and study involves the blessings of forgiving and being
forgiven. In fairness to the whole of truth, it is important for us to understand the effect
upon us when we do not forgive. Apparently we have a choice, according to Jesus,
whether we want to forgive or whether we want to retain the transgression or debt and
demand payment for it. (“Debt” as used here and in Matthew 6:12 and 18:23-35 means
fault, sins, or something owed.)

Trespasses can be committed against us. Our brethren can be our debtors (owe us an
apology due to sinning against us), or because of satanic influence we can falsely per-
ceive that we have been wronged. Imaginations, high things exalting themselves, and
thoughts not brought into captivity (II Corinthians 10:3-5) can cause us to develop ill

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will toward others. These things create in us a bad spirit toward others along with resent-
ment, distance, or even a breaking of fellowship. The devil is the accuser of the brethren
and he can falsely accuse our brethren to us in our imagination and thought life (John
1:6-12; Revelation 12:10).

THIS LESSON DEALS NOT WITH WHAT YOU

HAVE DONE, BUT WHAT HAS BEEN DONE TO
YOU OR WHAT YOU PERCEIVE HAS BEEN
DONE TO YOU!

From whatever source, real or imagined, that offenses arise, we have a Christian obli-
gation and responsibility to forgive. Howbeit, Jesus left to our discretion the option of
whether we want to forgive or not. On the other hand, He told us what to expect if we
choose not to forgive. These I present to you.

A. GOD WILL NOT FORGIVE US OF OUR SINS

As pointed out earlier, we fail and need God’s forgiveness. If we choose not to
forgive others their wrongs, then God will not forgive us when we fail
(Matthew 6:14-15; Mark 11:26; Luke 6:37). Shutting ourselves off from
needed forgiveness places us in an unenviable position with serious conse-
quences. We all hold the key to our own forgiveness—it is forgiving others.

B. OUR OWN SINS ARE RETAINED

We obtain release from our faults (Galatians 6:1), errors (James 5:19-20), and
trespasses (Matthew 18:15-17; Mark 11:24-26), only when we forgive others.
Having an unforgiving spirit and attitude toward our fellowman will cause our
own sins to mount up against us. Every avenue is closed to us for getting rid
of our sin when we refuse to forgive.

C. REMOVES GOD’S ABILITY TO FORGIVE

As great and powerful as God is, we can block God’s forgiveness for us. He
desires us to be free from the bondage of sin and the judgment it will bring
upon us. However, we can tie the hands of God, so to speak, relative to His for-
giving us. Forgiving others frees God to forgive us of our sins (Mark 11:24-26;
Luke 6:37).

D. OUR PRAYERS ARE AFFECTED

Jesus’ model prayer, an exemplary pattern for us to follow, involves both

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praying for forgiveness and offering forgiveness (Matthew 6:9-13). (See verse
12.) He also taught us when we pray to believe and to forgive if we have any-
thing against anyone (Mark 11:24-26). Could it be that our faith is hindered or
destroyed and our prayers go unanswered simply because we fail to forgive?
Obviously the answer is yes.

E. RELATIONSHIPS ARE DESTROYED

When brethren have anything between them, or when one has trespassed
against the other, they usually break fellowship with one another unless for-
giveness comes into play. Such a condition would reveal that we are not walk-
ing in the light, and thus we stymie cleansing from sin (I John 1:7).

Husbands and wives along with other family members become alienated when
they fail to forgive what another may say or do to them.

An unforgiving spirit always carries with it the consequence of broken rela-

tionships. Leaders toward leaders, ministers toward ministers, saints toward
saints, and saints toward sinners must manifest a forgiving spirit, or fellowship
and relationships will be destroyed. The result of this will be a hatred of the
brethren, which God will judge as murder (I John 2:9-11; 3:14-18). (Study
Ephesians 4:32; Colossians 3:13; Luke 17:3-4; Matthew 18:15-22 in context.)

F. WE DEFILE THE TEMPLE OF THE HOLY GHOST

Our bodies are the temple of God (I Corinthians 3:16-17; 6:19-20), or the tem-
ple of the Holy Ghost; both mean the same. Defiling the temple carries with it
a preannounced destruction from God Himself (I Corinthians 3:17).

When we fail to forgive another, we create within our own heart and mind evil
thoughts toward that person. Along with this, we become bitter, vengeful,
angry, and hateful toward the one we refuse to forgive. Usually this leads to
speaking evil of another, thus placing us in an undesirable position with God
and man. Grudges develop from these situations, and we live miserable, dis-
quieted, defiled lives. God wants us to let go of grudges (James 5:9) and put
off and away from ourselves every defiling spirit and attitude (Ephesians 4:31-
32; Colossians 3:12-15). Our hearts are affected by an unforgiving spirit, for it
is from our hearts that we must forgive (Matthew 18:35). Failure to do so
causes our hearts to be filled with evils that defile us (Mark 7:20-23).

G. GOD RECALLS THE ORIGINAL DEBT

In Matthew 18:23-35 Jesus depicted a person as having been forgiven a debt

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of ten thousand talents. It was of such great magnitude that it could never be
paid, but out of compassion the creditor forgave that person of all the debt.
Then that individual found another person who owed him a paltry one hundred
pence, a very insignificant amount. When asked by the debtor for patience, he,
without compassion, demanded payment. Because of his unforgiving spirit, his
own creditor then demanded payment for the original debt. This, Christ
warned us, will be our lot if we fail to forgive from our hearts those who tres-
pass against us.

Could it be that if Christians, who have been forgiven so much, fail to forgive
others, Christ will recall all their sins and demand payment?

Our only hope of salvation in the end and enjoying the bliss of heaven hinges
entirely upon our willingness to forgive others. No other option available to us
carries the import and responsibility as that of forgiving others.

No doubt many other things occur to us when we fail to forgive; you can list them as
they come to mind. The one we have presented here should provide enough impetus for
us to seek God until we can find it in our hearts to forgive.
______________________________________________________________________

CHOOSING TO FORGIVE

God’s Word and history are replete with those who have struggled with the sin problem.
Some won, while others lost, only to be the poorer for it. Those who win the battle and
choose to forgive—and it is an option—become the richer for it, both now and eternally.

We as Christians have within ourselves the spiritual resources to forgive any trespass
against us. We also have the power to withhold from an individual our pardon. We must
remember, however, that our holding something against others does not cause God to
hold it against them. They can find pardon from God, while we hold these things in our
heart to our own hurt and destruction.

Those who err, trespass, and create quarrels should ask the forgiveness of those whom
they wound and hurt. When we sin, we must repent or be lost! However, some people,
for whatever reason never ask for forgiveness. Does this give us license to hold hatred,
grudges, and ill will in our heart against them, fighting them in every way that we can?
Absolutely not! God’s principle and truth teach us to forgive— period. Regardless of
whether the erring ones ever repent or not, we must forgive them or else suffer the seven
consequences pointed out above. I implore you and beseech you by the mercies of the
One who has forgiven you, exercise your God-given privilege—forgive.

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A. EXAMPLES OF THOSE WHO CHOSE TO FORGIVE

As Christians, these are the ones you and I should pattern our lives after:

1. Joseph (Genesis 45:1-15; 50:15-21)

2. Jesus Christ (Luke 23:34)
3. Stephen (Acts 7:59-60)

Others in the Bible, along with saints you personally know, have provided you
with an exemplary spirit when it comes to forgiveness; these you must follow.

B. EXAMPLES OF THOSE WHO CHOSE NOT TO FORGIVE

An aftermath always follows an unforgiving spirit, as you will see when you
study the following people who chose not to forgive:

1. Cain (Genesis 4:1-16; I John 3:11-15)

2. Esau (Genesis 33:1-15; Obadiah 1:1-16; Hebrews 12:14-16)
3. Saul (I Samuel 18:1-30). Because of his hatred toward David, he
became a classic example of how resentment toward others can develop
even when they have not wronged us in any way. Let us beware of evil
thoughts and imaginations toward others.
4. The elder brother (Luke 15:11-32)

Along with these is an example in Matthew 18:23-35 of those who chose not
to forgive. How tragic! The thing we need most and must have—forgiveness—
we sometimes withhold from others when we have the power to give it. As you
have noticed, the real damage is done to those who will not forgive, not to the
other person.
______________________________________________________________________

REFLECTIONS

Sin makes us red like crimson and scarlet in God’s eyes (Isaiah 1:18). Forgiveness from
Him turns these nonerasable colors into the whiteness of snow and wool. This is what
forgiveness does for us internally when we forgive others. Failing to forgive brings back
the scarlet and crimson to our hearts.

Forgiveness—what a word! We need it, but to retain it we must give it. God has forgiven
us; now let us forgive others. Doing so reverses all the evil consequences and brings last-
ing blessings to our lives.

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WORKSHEET
LESSON 26

THE CONSEQUENCES OF AN UNFORGIVING SPIRIT

1. What does consequences mean? _______________________________________.

2. Define forgiveness. __________________________________________________.
3. Who needs forgiveness? (A) _____________________, (B) _________________.
4. Christians need ___________________________________________ forgiveness
and ____________________________________________________ forgiveness.
5. Under the topic “We Need Man’s Forgiveness” name three things that arise among
people. (A) ________________________, (B) ____________________________,
(C)_____________________________.
6. Finish this quote found in bold letters in the lesson, “This lesson deals not with
what you have done but ______________________________________________
_________________________________________________________________.”
7. What are the seven consequences of an unforgiving spirit? ___________________
__________________________________________________________________
8. __________________________________________________________________
9. __________________________________________________________________
10. __________________________________________________________________
11. __________________________________________________________________
12. __________________________________________________________________
13. __________________________________________________________________
14. Satan is the ___________________________________________ of the brethren.
15. Our bodies are the ___________________________________ of the Holy Ghost.
16. Matthew 18:23-35 depicts someone as having been forgiven a debt of____ talents.
17. If someone wrongs us, never asking forgiveness, should we forgive them anyway?
Yes ________ No ________.
18. Name two who chose to forgive. (A)__________________, (B) ______________.
19. Name two who chose not to forgive. (A) ______________, (B)_______________.
20. Write a short essay, in your own words, on “The Consequences of an Unforgiving
Spirit.” ____________________________________________________________
__________________________________________________________________
__________________________________________________________________

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NOTES

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LESSON 27 NOTES:

SEVEN PILLARS OF WISDOM

PROVERBS 9:1-12

Proverbs 9 is an extension of chapter 8 on the subject of wisdom. The word wisdom is

found approximately 250 times throughout the Bible. Both Testaments contain a vast
wealth of material on the topic.

After extolling the greatness of wisdom in the preceding chapter, Solomon declared,
“Wisdom hath builded her house, she hath hewn out her seven pillars” (Proverbs 9:1).
Further instructions follow in this discourse, concluding with where wisdom began and
its bountiful promises (Proverbs 9:2-12). While we will explore many facets of wisdom
(but by no means all of them), the essence of our study will be on the seven pillars of
the house that wisdom has built.

God, in His Word, constantly appeals to us to seek out and acquire wisdom (Proverbs
3:13; 4:5, 7; 5:1). It is valued above gold (Proverbs 16:16), and it is to be procured along
with the truth (Proverbs 23:23). With God placing such emphasis and value upon this
invisible commodity, we too should highly prize wisdom, seeking to obtain it.

Since the Word calls us to the acquisition and execution of wisdom, we can be assured
that it is within our grasp. Anything that God asks us to do or be, we can; He will
empower us to accomplish all His bidding. Since wisdom is the principal thing (first in
place, time, order, or rank) for us to have, we should seek it out (Proverbs 4:7). This
study is designed to equip you in establishing the seven pillars of wisdom in your life.
______________________________________________________________________

DEFINITIONS

• Wisdom—Comes from the Hebrew root word chakam (khaw-kamm’), mean-

ing to be wise (in mind, word, or act), make self or show self wise, deal wisely.
From this comes another Hebrew word chokmah (khok-maw’), which means
wisdom (in a good sense), skill. In the New Testament “wisdom” comes from
the Greek word sophia (sof-ee’-ah), meaning wisdom, either higher or lower,
worldly or spiritual.

Webster defines wisdom as the quality of being wise; the faculty of making the
best use of knowledge, experience, understanding, etc.; good judgment, sagac-
ity.

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• Pillars—Is from the Hebrew word ammud (om-mood’), meaning a column (as
standing), a stand, a platform. It is derived from the Greek word stulos (stoo’-
los), meaning to stiffen, support. (See I Timothy 3:15; Galatians 6:9 in con-
junction with this definition.)

Because wisdom has built a house held up by seven pillars, it is essential that we under-
stand these terms.
______________________________________________________________________

DIVISIONS OF WISDOM

God’s Word categorizes wisdom into several divisions, all of which are important for us
to understand. Although our primary focus will be upon one segment of these divisions,
we should nonetheless be aware of the others.

1. Man’s Wisdom—(I Corinthians 2:1, 4, 5, 13).

2. Fleshly Wisdom—(II Corinthians 1:12).

3. Wisdom of the World—(I Corinthians 1:20; 2:6; 3:19).

4. Wisdom of God—(I Corinthians 2:7; Luke 11:49; Romans 11:33).

5. Earthly, Sensual, Devilish Wisdom—(James 3:13-16).

6. Wisdom That Is from Above—(James 3:17-18).

James and Paul, both apostles, partitioned wisdom into these various divisions; each
makes an interesting study.
______________________________________________________________________

VALUE OF WISDOM

Lest you become tempted to pass over wisdom as simply being the proper application
of knowledge and relatively unimportant, you would do well to examine the value that
God places upon it. Add your own personal commentary to each of the points as you
study or teach them.

1. Wisdom is better than rubies (Proverbs 8:11).

2. Wisdom produces happiness in those who find it (Proverbs 3:13).

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3. Wisdom is the principal thing (Proverbs 4:7).

4. Fools die for lack of wisdom (Proverbs 10:13).

5. It is better to get wisdom than gold (Proverbs 16:16).

6. We are to buy truth, wisdom, instruction, and understanding and not sell them
(Proverbs 23:23).

7. Wisdom (Ecclesiastes 2:13; 7:11-12, 19; 9:16, 18; 10:10)

a. Excels folly as far as light excels darkness.

b. Is good with an inheritance.
c. Is a defense.
d. Gives life to those who have it.
e. Strengthens the wise.
f. Is better than strength.
g. Is better than weapons of war.
h. Is profitable to direct.

8. Having wisdom was essential for the seven men chosen to conduct business in
the early church (Acts 6:1-8).

9. Wisdom is so important to Christians that if they lack it, they are to ask God
for it (James 1:5).

10. Wisdom is valued above (Job 28:12-19):

a. Gold of Ophir
b. Onyx
c. Sapphire
d. Crystal
e. Jewels of fine gold
f. Coral
g. Pearls
h. Rubies
i. Topaz of Ethiopia

Wisdom is valuable and important to all of us, but it is essential for those in leadership.
Holy Writ introduces us to some of the great leaders and workers of the past on the basis
of their wisdom. Among them are:

1. Bezaleel (Exodus 31:1-5)

2. Joshua (Deuteronomy 34:9)

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3. Solomon (I Kings 3:28; 4:29)
4. Hiram (I Kings 7:13-14)
5. Ezra (Ezra 7:25)
6. Daniel (Daniel 1:4)
7. Stephen (Acts 6:3)

Wisdom as acquired by these men is available to us today if we will apply our heart and
seek it out. Wisdom holds an exalted position in the eyes of God; therefore, we should
seek God diligently until He imparts it to us.
______________________________________________________________________

ORIGIN OF WISDOM

“Where shall wisdom be found?” was a question of the ancients as they pursued this elu-
sive element they so needed (Job 28:12). In reply to this all-encompassing, soul-search-
ing, heart-rending cry comes back an answer from several sources, who also do not
know where to find it. Hear those who answered and their reply to this age-old question
(Job 28:12-22):

1. Man doesn’t know the price; it is not found in the land of the living.

2. The depth and the sea say, “It is not with me.”

3. It cannot be gotten for gold or silver.

4. It cannot be valued with gold, onyx, or sapphire. Gold and crystal cannot equal
it. The exchange of it cannot be for jewels or fine gold. The price of wisdom
is above coral, pearls, rubies, topaz, and pure gold.

5. It is concealed from the fowls of the air.

6. Destruction and death have heard its fame, yet cannot provide it.

In answer to this quest for wisdom, God provided an answer (Job 28:23-28).

“And unto man he said, Behold, the fear of

the Lord, that is wisdom; and to depart
from evil is understanding” (Job 28:28).

Humans can only find wisdom as they begin to fear the Lord (Proverbs 9:10; Psalm
111:10). Solomon defined the fear of the Lord in this instance (Proverbs 8:13). This fear

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of God motivates us to search out His ways, learn of Him, and obey Him; then wisdom
follows.

In our pursuit of wisdom, curiosity and study drive us to seek out the origin of this
highly prized commodity. From where did it originate, when did it begin, how old is it,
and can we find its beginning? Questions such as these prompt us to search God’s Word
for an answer.

This search carries us back in time, into an age before the creation of the heavens and
earth, into eternity past, before the demarcation of time. After revealing wisdom’s call,
value, provisions, and leadership, Solomon provided insight into the earliest mention of
wisdom (Proverbs 8:1-21). A close observation of Proverbs 8:22-31 dates wisdom’s
existence as being before the creation of the universe. Wisdom therefore preexisted
God’s creative acts—even, no doubt, the creation of angels.

Proverbs 8:22-31 depicts wisdom in such fashion that it becomes impossible to separate
it from God Himself. Finding wisdom is finding God and vice versa. God and wisdom
are inseparable before the creation of the universe. Although wisdom is available to us
by experiential knowledge and divine impartation, originally it was by wisdom in its
pristine purity that God made the worlds (Psalm 136:5; Proverbs 3:19; 8:22-31;
Jeremiah 51:15). God did not acquire wisdom as a human does; He simply possessed it
as part of His essential nature. For He is the only wise God (I Timothy 1:17; Jude 25).
Paul addressed prayer “to God only wise” (Romans 16:27). Wisdom is of the essential
nature and character of God.

This wisdom, so sought and desired by humans, has been made available and accessi-
ble to us through the incarnation of God in Christ. Jesus Christ is made unto us wisdom,
righteousness, sanctification, and redemption (I Corinthians 1:30). Jesus Christ is the
wisdom of God (I Corinthians 1:24): “In whom are hid all the treasures of wisdom and
knowledge” (Colossians 2:3). God, manifesting Himself in the flesh (I Timothy 3:16),
has made himself available to humanity through salvation, received by being born again
(John 3:1-8). The Word was in the beginning, was with God, was God, and was made
flesh and dwelt among humans (John 1:1-14). By the incarnation of God in Christ, He
who is wisdom in essence, and character revealed Himself to humanity, making God
(thus wisdom) available and accessible to us.

Solomon in his exaltation of wisdom declared, “Whoso findeth me findeth life, . . . he

that sinneth against me wrongeth his own soul: all they that hate me love death”
(Proverbs 8:35-36). Therefore, wisdom is more than the proper use and application of
knowledge. It is more than an acquisition of human ability and ingenuity. It is a foun-
tain of life or a source of death. We can also make these statements of Jesus Christ, who,
as previously pointed out, is made unto us wisdom (I Corinthians 1:30).

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For the seven pillars of wisdom to be erected in our lives we must start with fearing the
Lord, which is the beginning of wisdom. Following this we must be born again of the
water and the Spirit (John 3:1-8; Acts 2:1-4, 38). At this juncture we are made partak-
ers of His divine nature (II Peter 1:3-4). Now the One in whom are hid all the treasures
of wisdom and knowledge lives in our heart by His Spirit (Colossians 2:3). In Him we
have redemption through His blood and the forgiveness of sins; furthermore, He has
abounded toward us in all wisdom and prudence (Ephesians 1:7-8). Available to all
believers is this spirit of wisdom and revelation (Ephesians 1:17-23), when they have
Christ, the wisdom of God in their lives (I Corinthians 1:24; Ephesians 3:10). Now we
can proclaim with Paul, “O the depth of the riches both of the wisdom and knowledge
of God!” (Romans 11:33).

Christ, the wisdom of God within us, now places us in a position where these seven pil-
lars of wisdom can be manifested in our lives. Manifesting the Spirit of Christ and His
attributes becomes the solemn responsibility of every saint of God. Erecting and exhibit-
ing the seven pillars of wisdom becomes the supporting evidence that Christ lives
within. One biblical principle, always applicable in this study and never to be strayed
from is: “But wisdom is justified of all her children” (Luke 7:35). Nothing defines, sup-
ports, exalts, or characterizes wisdom more than her children—the seven pillars we will
examine later in this study. Establish, build, and raise them up in your life if you desire
to glorify God and manifest the indwelling Christ.
______________________________________________________________________

SEVEN SPIRITS OF GOD

“God is a Spirit,” declared the apostle John (John 4:24). “There is one Spirit,” declared
Paul (Ephesians 4:4). Whence then comes the seven Spirits of God?

John on the isle of Patmos, when receiving the revelation of Jesus Christ, introduced us
to the seven Spirits of God (Revelation 1:4; 4:5; 5:6). These seven Spirits are repre-
sented by three things according to John:

1. Seven lamps of fire burning before the throne (Revelation 4:5)

2. Seven horns (Revelation 5:6)
3. Seven eyes (Revelation 5:6; Zechariah 3:9; 4:10)

It is noteworthy to mention three things here. (1) These seven Spirits are before the
throne. (2) These seven Spirits are sent forth into all the earth. (3) It is the Lamb (Jesus
Christ) who has these seven Spirits.

In view of these facts, we need to go to the Word to find what these seven Spirits are,

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since they are sent forth into all the earth. If they are sent into the earth and emanate
from the Lamb they must be available to humans. Though we could employ many terms
from the Scripture to identify these seven Spirits, Isaiah seems to identify them best
(Isaiah 11:1-3):

1. The spirit of the LORD (Jehovah)

2. The spirit of wisdom
3. The spirit of understanding
4. The spirit of counsel
5. The spirit of might
6. The spirit of knowledge
7. The spirit of fear

These seven Spirits are attributed to the stem of Jesse, a “Branch,” which we know is
Jesus Christ. No doubt these are the seven Spirits that John witnessed as being before
the throne and sent into all the earth.

Today we receive the Comforter, the Holy Ghost, that Christ sent back from heaven after
His ascension (John 14:26; 16:7; Acts 1:4-11; 2:1-4; 38). Upon receiving this Spirit bap-
tism, we can be partakers of the seven Spirits of God, appropriating them unto ourselves
and manifesting them to those about us. In the one Spirit (Ephesians 4:4) that baptizes
us into the body (I Corinthians 12:13) are the seven Spirits of which John speaks.

Available to us through the infilling of the Holy Ghost are all the attributes of Jesus
Christ. He who is wisdom personified now lives within to shed abroad in our hearts not
only His love but also wisdom, knowledge, understanding, and so on. Oh, what we
receive when we receive the Holy Ghost! From this experience comes the wisdom that
is from above. The Holy Ghost is from heaven; thus the seven Spirits that are before the
throne come into the earth through that one Spirit. Resting upon the foundation of the
fear of the Lord, wisdom now erects seven pillars that will justify and support the struc-
ture.
______________________________________________________________________

SEVEN PILLARS OF WISDOM

Wisdom as people most often refer to it can be acquired through time and experience by
both saint and sinner. All of us need this kind of wisdom, spoken of by Solomon in
Ecclesiastes 10:10 as being profitable to direct. Sages of the past have passed from gen-
eration to generation lessons and skills they have learned through trial and error. As gen-
erations build upon this wisdom, each succeeding age can become more enlightened

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than the past. While this earthly wisdom is well and good and needed by all of us, our
subject has to do with the spiritual realm and what the Scriptures teach.

In this spiritual realm we find two kinds or forms of wisdom; both affect the inward per-
son and originate from two opposite and opposing directions. Both types of wisdom
affect the spirit, character, and conduct of people. We are to shun and avoid one at all
costs, while we are to establish the other in our lives. James identified both kinds of wis-
dom, their origin, and their resulting work (James 3:13-18).

• THE WISDOM NOT FROM ABOVE

This form of wisdom is:

(1) Earthly
(2) Sensual
(3) Devilish

Its attributes are:

(1) Bitter envying
(2) Strife

From this bitter envy and strife emanate:

(1) Confusion
(2) Every evil work

If this kind of wisdom controls our lives, we are not to glory in it, neither are
we to lie, seeking to hide or cover up its existence. Shame, confession of our
wrong, and repentance are in order and provide the only remedy and deliver-
ance from this type of wisdom.

Wisdom of this type originated in Eden when Eve saw that the fruit of the tree
of knowledge was “to be desired to make one wise” (Genesis 3:6). Satan
deceived Eve into thinking that if she and Adam ate of the fruit they would
acquire a wisdom heretofore hidden from them. Upon surrendering to Satan’s
deceit, humans became candidates for this earthly, sensual, devilish wisdom; a
wisdom that has wrought havoc and harm to both humans and the kingdom of
God.

• THE WISDOM THAT IS FROM ABOVE

This form of wisdom originates from above. It is not earthly, sensual, or dev-
ilish. It does not produce confusion, evil works, envy, or strife. Only through
the power of the Holy Ghost can we acquire this heavenly wisdom. When

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Christ comes into our heart, this wisdom comes also. His Spirit bears within it
the seven Spirits of God (seven attributes of the one Spirit) that are sent into
all the earth. By experiencing the new birth we become a recipient of this wis-
dom from above.

Upon our conversion, wisdom begins the work of hewing out the following
seven pillars.

1. Purity

God’s Spirit is holy; it purifies our souls (I Peter 1:22), causing us to be pure.
“Pure” in the original language of the Bible means clean, innocent, modest,
and chaste.

God’s Word speaks of Christians as having a pure heart (I Timothy 1:5; I Peter
1:22), conscience (I Timothy 3:9), and mind (II Peter 3:1). God demands of us
moral, mental, spiritual, and doctrinal purity. Purity is a pillar supporting and
justifying our claim to wisdom.

2. Peaceableness

Those endowed with the wisdom that is from above are peaceable people.
They understand that confusion, strife, envy, and backbiting, contaminates
them and harm the work of God. They also understand these biblical facts
about being peaceable:

a. Peacemakers are the children of God (Matthew 5:9).

b. The fruit of righteousness is sown in peace by those who make peace

(James 3:18).

c. We are to follow after things that make peace (Romans 14:19).

d. The work of righteousness is peace, and the effect of righteousness is

quietness and assurance (Isaiah 32:17).

e. Chastening yields the peaceable fruit of righteousness (Hebrews 12:8-

11).

f. We are to follow peace with all people and holiness, without which no
one shall see the Lord (Hebrews 12:14).

Being at peace with ourselves, others, and God is a mark of wisdom.

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Peaceableness supports wisdom while confusion and strife destroy it.

3. Gentleness

Gentleness is one of the nine fruit of the Spirit (Galatians 5:22). Those who at
one time were rough, incorrigible, unkind, and hateful, upon receiving the
Spirit will become gentle. God’s gentleness can make us great, just as it did
David (II Samuel 22:36). Paul exhibited gentleness to the Thessalonican
church as a nurse would toward children (I Thessalonians 2:7). The Word com-
mands ministers to be gentle (II Timothy 2:24). Christians who are led by the
Spirit will be gentle toward others, a sign of wisdom.

4. Easy to Be Entreated

“Intreated” is used only this one time in the New Testament. It comes from the
Greek word eupeithes (yoo-pi-thace’), meaning good for persuasion, compli-
ant, easy to be entreated. Wise Christians are not obstinate, unyielding indi-
viduals unable to surrender their wills and ideas to a better one. We should be
easily persuaded not to do anything wrong or evil but to do what is good, right,
and holy.

Paul was a man of great flexibility according to his own testimony (I Corin-
thians 9:20-22). Stubbornness is an indication we lack the wisdom from above.
Saints who are easy to entreat in right things show forth Christ-like wisdom.

5. Mercy and Good Fruit

Christians who are merciful to others obtain mercy for themselves from the
Lord (Matthew 5:7). Those who refuse mercy to others will receive judgment
without mercy upon their own lives (James 2:13). Read the account in
Matthew 18:23-35 of what happens to the unmerciful. God has been merciful
to us in so many areas; they who are partakers of His wisdom will cheerfully
show mercy to others (Romans 12:8). God’s Spirit within us should make us
more than merciful. We should be full of mercy.

James coupled mercy and good fruits together as a united entity, forming a sin-
gular pillar of support for wisdom. Upon study and observation it becomes
obvious that we cannot be full of good fruits if we are not merciful.
Unmerciful people do not have the capacity to render good to others who are
in need. They are selfish, self-centered, unkind individuals, exacting a high
level of righteousness in others while exhibiting little in their own lives. More
often than not, when trouble, failure, or financial hardship comes their way,

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they long for the mercy and good fruits they withheld from others. These can
not find it in their heart to do to others as they would have others do to them.

The fruit of the Spirit is in: (1) goodness, (2) righteousness, and (3) truth
(Ephesians 5:9). This Spirit produces nine fruit in one’s life (Galatians 5:22-
23), creates in our lives the blessedness spoken of by Christ in the nine beati-
tudes (Matthew 5:3-12), and makes us candidates for an endowment of the
nine spiritual gifts (I Corinthians 12:1-11). As Christians we are to be full of
good fruit since fruit alone identifies the tree (Luke 6:43-44).

Wisdom that is from above is manifested through mercy and good fruit.
Supporting our position as a believer filled with wisdom will be this strong,
solid pillar composed of these two entities.

6. Impartiality

God, who is just, fair, and impartial to all regardless of race, creed, or color,
imparts to us His nature when we are born again. Wise Christians are not filled
with prejudice, divisiveness, and segmentation in their treatment and judgment
of others. It is unwise for us to be partial in relationships, especially among
believers.

Paul charged us to observe His instructions (study them in context, I Timothy

5:17-22), without preferring one before another, doing nothing by partiality.
James established the same policy, clearly identifying what partiality is, in his
epistle (James 2:1-13).

Wisdom is evident, visible, and upheld when we conduct ourselves without

respect of persons and without partiality.

7. Without Hypocrisy

Nothing distinguishes and marks a person as quickly as hypocrisy. In any area

of life or in any profession, a person who professes to abide by the principles
of his vocation when in reality he does not, is a “hypocrite.” Hypocrisy
deceives only one person—the hypocrite himself. Folly, as well as a lack of
wisdom, is evident when a person is insincere.

Life’s most disgusting situation is a hypocrite in the church. Folly is at its

height when one takes God and His Word so lightly that he will profess some-
thing he does not possess. Wisdom motivates us to be sincere and true. Here is

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what the Scriptures have to say about hypocrisy:

a. Newborn Christians are instructed, among other things, to lay aside

hypocrisies (I Peter 2:1-2).

b. Those seeking to remove a mote from another’s eye while a beam is in

their own eye are called hypocrites (Luke 6:41-42).

c. Many of the things the Pharisees did were good, but many of them were
hypocritical. Study the things that identified them as hypocrites, seek-
ing to avoid such conduct (Matthew 23:1-33).

d. Job spoke often of the hypocrite. Hear his warnings to them:

1. The hypocrite’s hope shall perish (Job 8:13).

2. The hypocrite shall not come before God (Job 13:16).
3. The congregation of hypocrites shall be desolate (Job 15:34).
4. The innocent are stirred against the hypocrite (Job 17:8).
5. The joy of the hypocrite is but for a moment (Job 20:5).
6. What is the hope of the hypocrite when God takes away his soul?
(Job 27:8).
7. The hypocrite in heart heaps up wrath (Job 36:13).

e. Note the final doom of the hypocrite (Matthew 24:51).

Hypocrisy is a losing game being played out on the stage of life by the unwise.
They act as if they were genuine when in their hearts they know evil abides.
Wisdom is without (free from, not with) hypocrisy. A hypocrite is an actor
under an assumed character (stage player) or a dissembler. Sincerity, genuine-
ness, and guilelessness signify that wisdom directs and controls our lives.
______________________________________________________________________

REFLECTIONS

Solomon, who prayed for an understanding heart, was granted wisdom beyond that of
others before or after him (I Kings 3:5-28; 4:29-34). God also gave him things he did
not ask for: riches, honor, and a long life. Among his three thousand proverbs (I Kings
4:32), Solomon included one on wisdom itself in Proverbs 8:1; 9:12. Wisdom, though
invisible, is depicted as building a house and hewing out seven pillars to support it.
James, many centuries later, revealed wisdom’s support system, enumerating the seven
things that characterize the wisdom that is from above. This wisdom can come only
through Jesus Christ, who is made unto us wisdom.

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Wisdom excels folly as far as light excels darkness (Ecclesiastes 2:13). Folly is as eas-
ily distinguished from wisdom as night is from day. God’s unchanging principle is that
wisdom is justified by all her children. Wisdom is supported by seven pillars that always
identify and justify it. Partaking of Christ, through the Holy Ghost, gives us access to
this life giving force. Wisdom stands as a stately mansion supported by seven pillars,
readily seen in the lives of those who possess it.

“If any of you lack wisdom, let him ask

of God, that giveth to all men liberally,
and upbraideth not; and it shall be
given him” (James 1:5).

______________________________________________________________________

NOTES

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NOTES

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WORKSHEET
LESSON 27

SEVEN PILLARS OF WISDOM

1. How many pillars has wisdom hewn out? ________________________________.

2. Define wisdom._____________________________________________________.
3. Pillars, as used in our study, means: ____________________________________.
4. Under the topic “Divisions of Wisdom,” six categories of wisdom are listed. Name
three of them. (A)_____________________, (B) __________________________,
(C) ________________________________.
5. We are to buy wisdom, truth, __________________, and ___________________
and sell them not.
6. Name three things that show us how valuable wisdom is. (A) ________________,
(B)_____________________________, (C) ______________________________.
7. Name three people in the Bible who had wisdom. (A) ______________________,
(B)_____________________________, (C) ______________________________.
8. Paul prayed, “To God only __________________________________________ .”
9. Jesus Christ is made unto us righteousness, _________________ and redemption.
10. Wisdom is justified of all her _________________________________________.
11. God is a _________ (John 4:24). There is one ______________ (Ephesians 4:4).
12. The seven Spirits of God are represented by what three things? (A) ___________,
(B)_____________________________, (C) ______________________________.
13. Name three of the seven spirits in Isaiah 11:1-3. (A) _______________________,
(B)_____________________________, (C) ______________________________.
14. The wisdom not from above is (A) _____________________________________,
(B)_____________________________, (C) ______________________________.
15. Where envying and strife are, there is _____________ and every _________work.
16. List the first three pillars of wisdom. (A) ________________________________,
(B)_____________________________, (C) ______________________________.
17. List the last four pillars of wisdom. (A)__________________________________,
(B)_____________________________, (C) ______________________________,
(D) ____________________________.
18. Blessed are the ____________________; they shall be called the children of God.

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19. According to Ephesians 5:9, the fruit of the Spirit is in (A)__________________,
(B)_____________________________, (C) ______________________________.
20. Hypocrisy means ___________________________________________________.

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WHEN WE CANNOT SEE OUR WAY

When we cannot see our way,

Let us trust and still obey;
He who bids us forward go,
Cannot fail the way to show.

Tho’ the sea be deep and wide,

Tho’ a passage seem denied,
Fearless let us still proceed,
Since the Lord vouchsafes to lead.

Night with Him is never night;

Where He is, there all is light.
When He calls, why delay?
They are happy who obey.

T. Kelly

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 ABOUT THE AUTHOR

CRAWFORD D. COON, saved and miraculously healed of an incurable disease

and its crippling effect upon his body at the age of fourteen, began his ministry at
sixteen years of age. For thirty-two years, since age eighteen, he has been engaged
in a full-time ministry of evangelism, teaching, and pastoring with the United
Pentecostal Church International.

He is in his thirteenth year of pastoral ministry to the First United Pentecostal

Church in Jena, Louisiana, his home town. Other pastorates have taken him to the
states of Arkansas, Indiana, and Iowa. He has also taught and preached in confer-
ences, seminars, camp meetings, youth camps, and various other meetings across
our nation. Other activities include serving as president of the LaSalle Parish
Ministerial Alliance, a member of the Indiana District Board, and dean of theology
for Jackson College of Ministries, Jackson, Mississippi, during the 1989-1990
school term.

His educational background includes a master’s degree in theology, along with

clinical pastoral training at Louisiana State Hospital by New Orleans Baptist
Theological Seminary, New Orleans, Louisiana. He has also attended Arkansas
State University at Monticello, Arkansas, and Louisiana State University at
Alexandria, Louisiana, for additional college credits. His years of experience in
speaking, pastoring, writing for various publications, and educational background
qualify him for the writing ministry in which he is now engaged.

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INFORMATION FOR ORDERING

Additional copies of this book may be obtained from:

PENTECOSTAL PUBLISHING HOUSE

8855 DUNN ROAD
HAZELWOOD, MISSOURI 63042-2299

Phone 314-837-7304 Ext. 7

E-Mail pph@[Link]
Fax 314-837-6574

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