GRACE AND THE TRUTH - DAILY INSPIRATION

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GROWTH  FOR SERVICE
By M. Stanford


"My little children, of whom I travail in birth again until Christ be formed in you" (Gal. 4:19).

A ministry of life, whether it be at the kitchen sink, or from the First Church pulpit, must flow from the life of the Lord Jesus Christ. That life must be developed in and shared through the growing believer, by the Holy Spirit. We are to rest in Him for spiritual growth, and He will work through us for spiritual service.

"He, whom the Lord cannot trust with the faithful care of his own vineyard, will not be trusted with the tending of God's Vineyard of living, immortal souls. How shall we face the Owner of the Vineyard, if we have neglected our own lives; if we have not entered into that which God has shown us; if we must say, when He asks us about the lack of fruit and the neglect which is so sadly evident: 'Lord, I was so busy tending Thy Vineyard, that my own vineyard I have not kept' (S.S. 1:6)." - C.H.MacI.

"Our Lord is more concerned for a testimony than for a work. We need to get clear on that. A good deal of confusion comes in when you begin to think of things in the light of a work. When you get a lot of people leaving their employment to go into 'the work,' all kinds of complications arise. It is not that we aren't to serve the Lord, but in the first place it is not the work the Lord is after, it is a testimony, it is a light, a living flame."

"That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work and increasing in the knowledge of God" (Col. 1:10).

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REPENTANCE AND GRACE
by C. R. Stam



When the sinner is convicted by the Holy Spirit of the seriousness of sin and of judgment to come, and cries to the Lord to save him, he has, of course, repented, or changed his mind, as the Greek word signifies. Many of God’s servants, however, considering only the fact that sinners need such a change of mind, conclude that the way to produce the greatest results in their ministry is to stress repentance.

Such should take note of the response to the three great calls to repentance by which the dispensation of the Law was brought to a close: John the Baptist called Israel to repentance but was beheaded as a result (Matt.3:1-12; 14:3-10). The Lord Jesus took up the cry where John had left off (4:17), but was crucified for it. After the resurrection He sent His disciples to preach “repentance and remission of sin…in His name” (Luke 24:47) but Jerusalem refused to repent and it was not long before blood again flowed, as Stephen was stoned to death and a great persecution followed (Acts 8:3).

The guilt of Israel’s impenitence increased too, as the call to repentance was intensified, for while John’s murder was permitted by the people, Christ’s was demanded by them, and Stephen’s was actually committed by them. Thus the so-called “Great Commission” was bogged down at the very start, for if Jerusalem and the covenant people refused to repent, what hope was there that the “nations” (Luke 24:47) would do so?

“But where sin abounded, GRACE did much more abound: That as sin hath reigned unto death, even so might GRACE reign through righteousness unto eternal life by Jesus Christ our Lord” (Rom.5:20,21).

After calls to repentance had failed, the ascended Lord stooped down to save Saul, the chief of sinners, on the road to Damascus, in anything but a repentant mood. Not by threatening or dealing with him in judgment, but by speaking to him in the tenderest tones He showed him the glory of His grace. This “trophy of grace” was then sent forth to proclaim “the gospel of grace”, and the merits of his crucified, glorified Lord.

This is why repentance was emphasized, indeed was the theme of God’s message, from John until Paul, while grace, proclaimed through the cross and received by faith, gradually displaced it as the theme of God’s message for “this present evil age” (Acts 20:24).

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THE PRECIOUSNESS OF GOD'S SOVEREIGNTY
Scripture Reading: Isa. 40:12-31; Rom. 11:33-12:3

Oftentimes we hear people make the remark: "The first part of such and such an Epistle is the doctrinal section, and the last part is the practical section." Yes, many of Paul's Epistles are so constructed (take Romans and Ephesians as examples) But this statement implies that doctrine is not practical! Such is certainly not the case, at least where the Word of God is concerned! All Scripture is doctrine in the true sense of the word. Doctrine means "teaching." All true doctrine, or teaching from the Scriptures IS practical!

This appertains to this blessed doctrine concerning the Person of God (including each member of the blessed Godhead). We have sought to lay emphasis on the sovereignty of God. Indeed it is precious to those who are able to "bear" it (John 16:13). Why?

"The doctrine of God's sovereignty then is no mere metaphysical dogma which is devoid of practical value, but is one that is calculated to produce a powerful effect upon Christian character and the daily walk. The doctrine of God's sovereignty lies at the foundation of Christian theology, and in importance is perhaps second only to the Divine Inspiration of the Scriptures. It is the center of gravity in the system of Christian truth--the sun around which all the lesser orbs are grouped. It is the golden milestone to which every highway of knowledge leads and from which they all radiate. It is the cord upon which all other doctrines are strung like so many pearls holding them in place, and giving them unity. It is the plumbline by which every creed needs to be measured, the balance in which every human dogma must be weighed. It is designed as the sheet-anchor for our souls amid the storms of life." (A. W. Pink)

Once we come to realize the sovereignty of God, the Holy Spirit will cause us to bow low before our blessed Savior-God and not only confess "My God, how great thou art!" but also say, "Take my life, and let it be, consecrated, LORD TO THEE!" Amen!

By Unknown

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THE TRUTH
by C. R. Stam

The Bible is unique among books as Christ was among men, in that it is the only book that claims repeatedly and consistently to be the truth.

It begins with the majestic words: “In the beginning God created the heaven and the earth.” It does not argue the case; it simply states it. The sacramental introduction to the prophecies is: “Thus saith the Lord,” and a hundred fulfilled prophecies prove that the Bible is indeed the Word of God — the truth.

Without apology it refers to:


The “manifestation of the truth” (II Cor. 4:2).
The “knowledge of the truth” (II Tim. 3:7).
Those who “have erred concerning the truth” (II Tim. 2:18.).
Those who “resist the truth” (II Tim. 3:8.).
Those who “hold [hold down, suppress] the truth in unrighteousness” (Rom. 1: 18.).
Those who “turn away their ears from the truth” (II Tim. 4:4).
Those who “believe and know the truth” (I Tim. 4:3).
Those who “acknowledge the truth” (Titus 1:1).
Our Lord said to His Father: “Thy Word is truth” (John 17:17).
Paul wrote to those who were saved when they “heard the word of truth, the gospel of [their] salvation” (Eph. 1:13).

Where the truth is concerned God’s Word is all we need, for:

“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction in righteousness;

“That the man of God may be perfect [complete], THOROUGHLY FURNISHED unto all good works” (II Tim.3:16,17).

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LABOR OF LOVE
By  Dick Johnson, Bible Teacher




"But God commendeth His love toward us in that, while we were yet sinners, Christ died for us" (Romans 5:8.). God does not merely say that He loves His people, He demonstrates it. By His love God delivered Israel out of Egypt, He sent prophets to teach and lead Israel, He sent His Son to die for us, and He sent His Holy Spirit first to demonstrate the power of God to Israel and then to indwell us and seal us in Christ.

And then there is the love of Christ. Who shall separate us from the love of Christ (Romans 8:35)? It was our Lord Jesus Christ who died and rose again on our behalf, who knew no sin but became sin for us, who paid the ultimate price of spiritual death and who rose victoriously over sin and death to be the Head of all things, in particular the Church which is His Body (2 Corinthians 5:15, 21); Romans 6:10,23; Ephesians 4:9; 1 Cor. 15:54-57; Ephesians 1:20-23). Yes, the love of Christ has been and continues to be demonstrated toward us.

How about Paul,  the apostle of grace and our example of how we ought to conduct our lives as believers? He was chosen by the grace of God and instructed by our glorified Lord. God changed him from being His enemy and Satan's advocate to being the dispenser of the gospel of grace and a soldier of Christ (1 Timothy 1:12-16). As a result of his faithful labor of love, Paul suffered horrible beatings, imprisonment and, finally, death. Through it all, Paul knew the joy of God and thanked Him for the work of love of his fellow saints (Philippians 3:7-11; 1 Thess. 1:3; Colossians 1 :4).

As we follow Paul, our example of how to walk, and Christ, our example of God's perfect love,we ought to do all things in love (1 Corinthians 11:1;16:14).

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POPULARIZING THE GOSPEL
By late Pastor Win Johnson



Dr. Vance Havner, one of the most lucid and interesting preachers this pastor has ever heard, wrote in one of his recent books a paragraph on modern-day evangelism. Commenting on the fact that it isn't necessary for a popular singer to have any musical ability or be able to sing in order to sell a million records, he continues by saying: "This has gotten over into the world of religion. Worship has become a performance instead of an experience. The notion has spread somehow, that the gospel must be made into a form of entertainment. Some have discovered that a fortune can be made out of religious jazz. Sacred themes have been prostituted into hillbilly ragtime, and the same performers who turn out sexy ads also produce sacred albums. Athletic and theatrical prowess draw out crowds who would never go to hear a mere preacher, and evangelists may have to add sideburns, medallions and a guitar to guarantee a congregation. The churches even in dignified circles, are working out a coalition with the world to popularize the gospel."

TO WHICH WE ADD: Recently a radio preacher said that the church is getting so worldly and the world is getting so churchy that you can't tell them apart. He was speaking of course, of visible local church organizations. Thank God, the true Church, the Body of Christ, though IN the world, is not OF the world. Genuine believers desire to obey the Scriptural commands, "Have no fellowship with the unfruitful works of darkness but rather reprove them" (Ephesians 5:11), "Be not conformed to this world (age) but be ye transformed by the renewing of your mind that ye may prove what is that good and acceptable and perfect will of God" (Romans 12:2).

If our preaching is popular with the world it is not the gospel which proclaims the death, burial and resurrection of our Lord Jesus Christ for hell-deserving sinners.

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PAUL'S PHILOSOPHY OF MINISTRY
Part 1 of 2
TITUS 1:1-3
by James R. Gray



Paul's letter to Titus is not just a personal letter, but a pastoral letter. It was written to a close associate of the Apostle. Titus was a Greek (Galatians 2:3), who experienced on the job training with Paul and Barnabas (II Corinthians 8:23). One of like spirit or attitude (2 Corinthians 12:18.). He was now the personal envoy of the Apostle to Crete (Titus 1:5) to edify the saints, and organize the local church.

The Apostle Paul opens the Epistle with the standard form of greeting, giving the author, the recipients, and the blessing (1:1-4). In doing so, however, Paul gives one of his longest greetings (65 words, surpassed only by the greetings in Galatians and Romans). In this greeting, Paul gives his philosophy of ministry.

THE ATTITUDE OF MINISTRY (Titus 1:1).
Paul refers to himself as "a servant of God, and an apostle of Jesus Christ." This designates his two-fold position. But these titles also denote not only Paul's position, but his attitude of ministry.

* HUMILITY.

Paul was a "servant of God." The word servant is the Greek word doulos, meaning bond servant or slave. Wuest tells us the word "refers to one whose will is swallowed up in the will of another; ... to one who serves another to the disregard of his own interests" (The Pastoral Epistles, 181). The prepositional phrase "of God" designates who's will swallows up Paul. Paul was what he was, not by his own will, nor the will of man, but the will of God (Galatians 1:1). God is his master. He is a servant of God! A title held by Moses (Joshua 1:2), Joshua (24:29), and the prophets (Jeremiah 7:25, Amos 3:7).

This title reflects an attitude of ministry. Ministry is that of service to our master. Christ himself displayed this attitude. He took upon himself "the form of a bond-servant" (Philippians 2:7). Paul implores us to have the same attitude or mind (Philippians 2:5). It is the attitude of humility.

A philosophy of ministry begins with the attitude of humility. Paul served God "with all humility of mind" (Acts 20:19). The Greek word is tapeinophrosune. He calls upon us to "walk worthy of the vocation wherewith ye are called, with all lowliness" or humility of mind (Ephesians 4:1-2). We are to put it on as God's elect (Colossians 3:12). True ministry begins with the attitude of humility.

* AUTHORITY.

Paul was not only a servant, but an "apostle". The word means one sent forth, commissioned to do a task. It has the idea of one sent with authority to command. Buhner notes that the word "denotes commissioning and authorization from God" (Exegetical Dictionary of the NT, 1:142). Paul was commissioned and given the authority to be the apostle to the Gentiles (Romans 11:13). As such, Paul was willing to stand in such authority, even in opposition of other apostles (Galatians 2:11 ff). This authority came not within his own pride or ego, but because of the position conferred upon him by the Lord Jesus Christ. He spoke from the authority of Christ that was granted him to do the task for which He was called.

A philosophy of ministry must include the concept of authority. No matter what ministry God gives to believers, with each ministry comes authority to serve in that area. The degree of authority may vary depending upon the ministry, but it is there never-the-Iess. Where ever God sends or calls, he grants authority, as well as the ability to carry out that commission.

Notice the order: it is humility then authority. To often we want to reverse this order. To minister primarily out of authority over humility leads to pride. Pride is deadly in ministry, perverting it to selfishness. Authority in ministry should always be exercised in the spirit of, and controlled by, humility.

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PAUL'S PHILOSOPHY OF MINISTRY
Part 2 of  2
TITUS 1:1-3
by James R. Gray




*THE AIM OF MINISTRY __ (Titus 1:1bl:

After giving his position, Paul states that this was "according to the faith of God's elect." What does that mean? It seems to indicate that Paul's position is dependent upon the faith of God's people, as to be regulated by it. We know from Scripture that is not the case (see Galatians 1:1,11-12, 15-17). Paul's position came directly from the Lord, and was not of man, nor dependent upon man.

The word translated "according" is the Greek word kata, and found in the accusative case. This is taken by Bible students in one of two ways: First, many take it to mean the standard of Paul's ministry, and is reflected in the translation of the KJV. This view takes it to mean "in accord with or in harmony with the faith which God's elect possess" (Homer Kent Jr, THE PASTORAL EPISTLES, 216). While it is true this may be the natural meaning, they recognized that it can be taken in the sense of purpose or goal. However, their objection to it is on the basis that this preposition is used four time here, and that this "rendering cannot be given to all four occurrences" (D. Edmond Hiebert, "Titus," THE EXPOSITOR'S BIBLE COMMENTARY, 11:426).

The problem is that this view must see the faith of the elect as some form of regulation. It may be denied by some (Hiebert, 11:426), but it is clearly the case. Kent openly confirms it. He writes:

Paul's ministry could be measured by this yardstick. Believers are responsible to test the spirits (1 John 4:1). Paul could be tested by comparing his preaching and teaching with the doctrine which the believers held (p. 216).

Second is the view that takes the preposition in the sense of purpose of goal. That the preposition kata "expresses the aim of Paul's apostleship, and not the standard" (A.T. Robertson, WORD PICTURES, 4:597). Those who hold this view would translate the preposition as "for" as does the NASV, or "in the interest of" as Hendriksen does (NTC: I-II TIMOTHY AND TITUS, 340). We prefer this view because it is exegetical sound, and fits well the context of the Epistle. And it does away with the problem of regulation based upon the faith of God's people.

This being the case, Paul's philosophy of ministry sees the aim of ministry as:

* FAITH.

Faith here is not objective in the sense of "the faith" (doctrine, or body of truth). There is no article in the Greek. It is the personal faith which starts with salvation and grows with edification. The aim of service or ministry is to promote and further the salvation and edification of God's people (Romans 1:5). This is done both by evangelism and edification.

* KNOWLEDGE OF THE TRUTH.

The word "acknowledging" is the Greek word epignosis, meaning a full or thorough knowledge. The aim of ministry is to bring people to fully acknowledge the truth. Again this is done both by salvation and edification. To acknowledge this truth "which is after godliness." Salvation and edification is to lead to godliness. Ministry is not to center only upon mind (intellectualism), but truth that changes lives. To conform and transform us to the image of Christ. Ministry which professes to convey truth, but does not promote godliness is a artificial ministry. A true philosophy of ministry must have as it's aim: faith, knowledge, and godliness.

* MOTIVATION OF MINISTRY (Titus 1:2-3):

"In the hope of eternal life." The connective "in" is the Greek word epi. It means "resting upon" or "on the basis of." To what does it refer? Some take it to refer back to Paul's apostleship. While this is true, it seems to limiting. It is better to take it as modifying the entire subject of the first verse. The attitude and aim of ministry rests upon hope, the hope of eternal life. "The faith and the knowledge spoken of have as their basis of action, or energy, the hope of eternal life" (THE EXPOSITOR'S GREEK TESTAMENT, 4:185).

Paul certainly sees hope as a vital and important aspect of his philosophy of ministry. It is the motivating basis of ministry. Paul says he toils and strives in ministry "because we have fixed our hope on the living God" (1 Timothy 4:10, NASV; also see 2 Timothy 1:12). He uses the hope set before us as a motivating factor in our lives as well (1 Corinthians 15:58, 1 Thessalonians 1:9-10, 2:12, 1 Timothy 4:7-8.).

It must be noted that Paul is not saying that we minister in order to obtain the hope of eternal life. We are saved by grace apart from works (Ephesians 2:8-9). Both eternal life and hope are our possession here and now (Ephesians 4:4, Colossians 1:5, 27, Titus 3:7). However, this hope will not be fully realized until eternity. Hope is a present possession waiting for future realization. Thus, we minister because of the possession of the hope of eternal life. This hope energizes us to service.

This hope, Paul goes on to say, was promised, manifested, and committed (Titus 1:3). It was promised by a God who cannot lie. Manifested in the preaching of the Word. And committed to him by God's command.

Paul's philosophy of ministry is clearly revealed in this greeting to Titus. However, it is important to realize that this philosophy of ministry is not simply for the "professional" servant (pastors, evangelist, missionaries, etc). It is one that should be a part of everyone's philosophy of ministry. No matter how or where you serve God, you should exhibit the attitude of humility with authority, aim at evangelism and edification, and be motivated by the hope that is within you.

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FIT FIRST
By M. Stanford


"And the servant of the Lord must not strive" (II Tim. 2:24).

Our one responsibility, that of concentrating upon the Lord Jesus, has a threefold result: (1 ) fellowship with Him; (2) growth in His image; (3) ministry of life to others.

"The love of the Lord culminates in this, that we should be with Him. He died for us, that whether we wake or sleep, we should live together with Him (I Thess. 5:10). I find the one who is set on usefulness (Martha) does not advance like the one set on personal affection to Him (Mary). The Lord give us to be more personally attached to Himself; then we shall be useful according to His good pleasure."

"There is one thing that all can do--- be 'meet for the Master's use' (II Tim. 2:21); and this is the secret of usefulness. Usefulness is not activity; it is not merely being used, but it is fitness, cleanness, preparedness, and separation of heart, singleness of eye, the affections set on things above - all, in fact, that proceeds from the judgment and denial of self, and the manifestation of Christ in the life by faith."

"All my ability to act for the Lord Jesus here depends on my conscious identification with Him where He is, not where He was for me; though as I receive power from Him I walk here even as He walked; His life is manifested in me.---J.B.S.

"But be gentle unto all men, apt to teach, patient" (II Tim. 2:24).

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POWER AT HIS COMING
By Don  Weffald,

Read Mark 13:24-26

"And then shall they see the Son of Man coming in the clouds with great power and glory" (Mark 13:26)


In this passage Christ is speaking of His return in glory to set up His kingdom on the earth. This is the coming that the Hebrew prophets spoke of (Isaiah 11; Jeremiah 23; Ezekiel 37). From our standpoint it is the "second coming" for the prophets in their prophecies included the Lord's coming as a babe (Isaiah 7:14; Micah 5:2; Matthew 1:22-23; 2:5-6). He will be coming as the "Son of Man." That is His title of heavenly glory (Daniel 7:13; John 3:13). This coming must  not be confused with the coming of Christ for His Church which is His Body. That coming was not spoken of by the Hebrew prophets and is part of "the mystery" revealed to and through Paul, the apostle to the Gentiles (1 Cor. 15:51; Eph. 3:1-9).

Christ's coming to earth to set up His kingdom will be with a demonstration of "great power."  here is the Greek dunamis, which indicates God's inherent power. It will be that power that will regather Israel (Deu. 30:3; Jer. 23:3) and judge the nations (Psalms 96:13; Matthew 4:29-25:46). And it is His power that will subdue His enemies (Psalms 110:1; 1 Cor. 15:25). In addition there will be events in nature that will herald His appearing, such as the darkening of the sun and moon, the falling of stars and the shaking of the powers of heaven (Mark 13:24-25).

Meanwhile the Body of Christ His Church, awaits "our gathering together unto Him," i.e. the Rapture ( 2 Thess. 2:1; 1 Thess. 4:13-18.).

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RELIGIOUS MIXTURES
by C. R. Stam



The largest segment of the professing Church offers her devotees neither peace for the present, nor assurance for the future. She does not tell them that believers in Christ are given a position in heaven at God's right hand (Eph.2:4-7). She even brings Christ down from His exalted position and offers Him to the world on a crucifix, requiring men to eat His flesh and drink His blood to be saved. And this when Paul, by the Spirit, so emphatically says:

"...yea, THOUGH WE HAVE KNOWN CHRIST AFTER THE FLESH, YET NOW, HENCEFORTH, KNOW WE HIM NO MORE" (II Cor. 5:16).

Man's religion, especially in "the Church," is built upon an appeal to the senses. Her devotees are occupied with beads and bells, statues and crucifixes, candlesticks and sacred objects, robes and incense; so far has she departed from the teachings of Paul and from his declaration that "we walk by faith, not by sight" (II Cor. 5:7).

Lingering still among the types and shadows of primitive ages and mingling these with meaningless pagan rituals, she keeps millions from trusting and rejoicing in an already accomplished redemption.

We beg those who read these lines to look in faith to the risen, exalted Christ and to trust in His finished work:

"Who... when He had by Himself purged our sins, sat down on the right hand of the Majesty on high" (Heb. 1:3).

"This Man, after He had offered one sacrifice for sins forever, sat down on the right hand of God" (Heb. 10:12).

This is clear enough. Our Lord came to earth to accomplish our redemption and, having accomplished it, He returned to heaven and sat down with His Father. The work was finished. And now He invites us to rest in His finished work.

"THERE REMAINETH THEREFORE A REST TO THE PEOPLE OF GOD."

"FOR HE THAT HATH ENTERED INTO HIS REST, HE ALSO HATH CEASED FROM HIS OWN WORKS, AS GOD DID FROM HIS" (Heb. 4:9,10).

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GALATIANS 5:1----- TO THE FREEDOM
By John Walker


As I was teaching through Galatians, in 5:1 Paul writes, "Christ freed us for or to the freedom. Therefore stand and do not be held in again by a yoke of slavery." As I thought about this verse, most people look at this verse, and rightly so, from the perspective of what we are freed from.

In the context, I think we can confidently say that the "yoke of slavery" is the Mosaic Law. Christ has freed us from the Law. In Galatians, Paul has been proving the ineffectiveness of the Law with respect to justification, or being declared innocent, or right, before God. In 3:10 Paul writes, "For as many as are out of the works of the Law, they are under a curse. For it has been written that Very cursed is everyone who does not remain in all the things having been written in the book of the Law unto the end to do them."

Then Paul continues by telling us that Christ became a curse to redeem us out of the curse of the Law (vs. 13). The purpose of this is so that the gentiles may share in the blessing of Abraham and receive the promise of the Spirit. Ultimately, this leads us back to 5:1 where Christ's death on a tree results in our freedom from the Law.

Our U.S. Supreme Court, in its infinite wisdom, has ruled that freedom of religion also means freedom from religion. By doing so, it has reduced the freedom of others to practice their faith so some may be free from the religion of others. It is hard for me to believe that this was the intent of the framers of the constitution. As many of the original settlers came from religious persecution to practice their faith unhindered, the framers wanted to insure this freedom to continue into the future. The freedom was for Americans to freely live their faith.

Likewise, I believe the freedom that God has freed us for is not only freedom from the Law, but also freedom to do something else. Most translations translate the phrase, (Tjj eleutheria,) "for freedom." A literal translation is "to the freedom." Again, freedom for what?

As we continue in the text, I believe it is the freedom to serve one another through love (vs. 13) and to walk by the Spirit (vs. 16 & 25). Before Christ's death, we are dead in our trespasses and sins (Eph. 2:1). Now that we are alive in Christ (Eph. 2:5), God has given the ability, or freedom, to walk in the good works which He has previously prepared for us to walk in them (Eph. 2:10).

In 1 Thess. 1:9-10, Paul recounts "... how you turned towards the God from the idols to serve the living and true God and to await His son out of heaven ... " In this instance, they are saved to serve. As they turned to God, He freed them to serve Him.

Our freedom is not an occasion or opportunity for the flesh (Gal. 5:13), but an opportunity to serve Him by serving one another through love, to do the good works He has prepared, and to be led by the Spirit (Gal. 5:18.). Our freedom is to do His bidding and follow His will for us and to do it in the way He wants us to do it, through love.

So often I think of my freedom as to what things I no longer have to do, or follow, such as the Law. What I should be doing is concentrating on what God wants me to do as He has freed me to do it. I can be rejoicing that I am doing it not because I have to do it, but because I want to do it out of thankfulness and gratitude for what He has accomplished for me in His Son, Jesus Christ.

May this year be one of serving one another through love and following the leading of the Spirit because God has freed us to do so.

In Christ's Service

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GRACE
By  RALPH F. BALOG.

Scripture Reading: James 4:6

The Hebrews to whom James wrote must have been stunned to find our text verse sandwiched between verses showing the demands of the law being imposed upon them. James 4:1-5 are a stinging rebuke to adulterers and adulteresses. Then verses 7-17 are legalistic orders; none of the "beseeching" Pauline kind.

But God can and does bring His glorious attributes into any age at His good pleasure. "God resisteth the proud, but giveth grace unto the humble." The world embraces the proud and shuns the humble. God does the opposite. Body members learn in Eph. 4:7: "But unto everyone of us is given grace according to the measure of the gift of Christ."

In James 4:6 grace was given by God to those under law as He saw fit. In the Pauline dispensation of grace (Acts 20:24) the basis of all God does is in grace. There is no "lurking law" to condemn Christians when they sin. In grace they have already been forgiven (Eph. 4:32)! Nowhere but in Paul's epistles do we find this glorious truth. No "short account" prayers to keep being forgiven. We are to quit the sin and get on with Christian living under grace. Some Christians do not fully understand grace and have a guilty feeling hanging over their heads as they go through life wondering if they are "confessed up".

James never writes about grace, but Titus does. Read these thrilling words: "For the grace of God that bringeth salvation hath appeared to all men, Teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world" (Titus 2:11-12). Grace seen and practiced as commanded by Paul will cause us to live godly lives to please the One who loved us and gave Himself for us. Grace does not tolerate sin when properly understood. Man has had enough of law and should know weak flesh can't keep it.

[nChrist]

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HE SHALL REIGN
by C. R. Stam





For 2500 years “death reigned from Adam to Moses” (Rom. 5:14).

During this period of history it was demonstrated that “death passed upon all men,” not because the Law of Moses had condemned them to death, but simply because they were the offspring of fallen Adam, and depraved by nature. Entirely apart from the Law, “sin, when it is finished, bringeth forth death” (Jas. 1:15). Thus “death reigned from Adam to Moses, even over them that had NOT sinned after the similitude of Adam’s transgression.”

For 1500 years, under the law, “sin… reigned unto death” (Rom. 5:20,21).

Sin had surely risen to its height during Paul’s early years. Christ had been crucified and even after His resurrection His enemies had stood by that awful deed. Israel had joined the Gentiles in declaring war on God and His anointed Son (Psa. 2:1-3) and Saul of Tarsus was the leader of the revolt. It was no longer merely a matter of sin; it was now rebellion.

For 1900 years, “grace [has] reigned, through righteousness, unto eternal life, by Jesus Christ our Lord” (Rom. 5:21).

Thus we are now living under the reign of grace. As “DEATH REIGNED from Adam to Moses” (Rom. 5:14); as SIN REIGNED “unto death” after “the Law entered” (Vers. 20,21), so now grace abounds, THAT GRACE MIGHT REIGN “through righteousness unto eternal life by Jesus Christ our Lord” (Vers. 20,21).

For 1000 years the Lord Jesus Christ will reign upon this earth (Rev. 20:1-6), as King over Israel and the nations.

The kingdom will then be delivered over to the Father (I Cor. 15:24-28.).

For all eternity the Father, Son and Holy Spirit will reign in the person of Christ (Rom. 11:36; Eph. 1:10).

Note: From Adam to the present day God has always been “on the throne”, but rather than ruling directly, has overruled in the affairs of men.

[nChrist]

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MERCY AND GRACE TO THE “CHIEF” OF SINNERS
by Russell S. Miller



When the world was ripe for the judgment of God to fall, indeed now seems overripe and long overdue, the Lord Jesus Christ reached down in mercy and grace to save “the chief of sinners,” as Paul later calls himself in I Timothy 1:15.

In saving Saul of Tarsus, God has “shewed forth all longsuffering”to this lost and dying world. Consequently, the Lord’s words to Ananias concerned Paul’s conversion, his apostleship and commission, and also speaks of God’s grace to us all when the very next prophesied event was the      judgment of God. Contrary to the Great Commission, then, Acts 9:1-6 marks a new beginning as to the administration of God in the affairs of men today:

“…for [Paul] is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel: For I will shew him how great things he must suffer for My name’s sake” (Acts 9:15,16).

Notice that the order of Paul’s commission is the reverse of that given to the Twelve! Saul of Tarsus, the one who had persecuted the followers of Jesus Christ, is specially “chosen” of God through whom “God’s Son” is to be revealed to “all nations.” Since the favored nation had rejected Messiah and refused“the Kingdom of Heaven” on earth under their so-called “Great Commission,” God sent forth the Apostle Paul to all nations with a new message and ministry, “to testify the Gospel of the Grace of God” (Acts 20:24), from the moment of his conversion.

“And I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, PUTTING ME INTO THE MINISTRY; who was before a blasphemer, and a persecutor, and injurious; but I obtained mercy, because I did it ignorantly in unbelief.

“AND THE GRACE OF OUR LORD WAS EXCEEDING ABUNDANT WITH FAITH AND LOVE WHICH IS IN CHRIST JESUS.

“This is a faithful saying, and worthy of all acceptation, THAT CHRIST JESUS CAME INTO THE WORLD TO SAVE SINNERS; of whom I am chief.

“Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, FOR A PATTERN TO THEM WHICH SHOULD HEREAFTER believe on Him to life everlasting” (I Tim. 1:12-16).

Have you accepted the Lord Jesus  Christ as your Saviour? He will make a real difference in your life, if you will just ask Him to save you. Won’t you do it today?