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The Truth Of The Gospel
by Pastor Cornelius R. Stam


Twice in Galatians 2 Paul speaks of “the truth of the gospel.” In both cases the Apostle had been forced to speak out to defend the purity of “the gospel of the grace of God.”

In Verses 4,5 he refers to his contest with those at Jerusalem who would have brought the Gentile believers under the law of Moses. Among them were “false brethren,” he says, “unawares brought in… to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: to whom we gave place by subjection, no, not for an hour, that the truth of the gospel might continue with you.”

In the second case he refers to a controversy with Peter who, having enjoyed blessed fellowship with Gentile Christians, had been intimidated by some of his Jewish brethren into separating himself from the Gentiles. Concerning this, Paul writes: “But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed” (Ver. 11). Why was Peter to be blamed? Verse 14 answers: Because he “walked not uprightly according to the truth of the gospel,” i.e., “the gospel of the grace of God,” in which believing Jews and Gentiles are “one body in Christ.”

How we should all thank God for Paul’s vigorous defense of the gospel of grace, under which all who trust in Christ as Savior are baptized by the Holy Spirit into the one true Bible Church (I Cor. 12:13).

Doubtless Paul’s stand for “the gospel of the grace of God” stemmed from the fact that he himself had experienced the truth of this blessed message. As the chief of sinners he had been gloriously saved. All his power and prestige as a Pharisee, all his intellectual achievement, all his rigid Law observance meant nothing now, as in the presence of the glorified Lord he saw himself a sinner, the chief of sinners, and was saved by the matchless grace of God.

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Repentance And Grace
by Pastor Cornelius 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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Anger Management
by Pastor Paul M. Sadler



    “Be ye angry, and sin not: let not the sun go down upon your wrath: Neither give place to the devil.”
    — Ephesians 4:26,27

Around the turn of the century, the Church was graced with an array of great preachers, but none were more tenacious and outspoken than Billy Sunday. He seemed to have a way of driving home a point. It is said that a woman once approached him after one of his meetings who was well known for her bad temper. She sought to defend her actions by saying: “But Mr. Sunday, although I blow up over the least little thing, it’s all over in a minute.”

The evangelist looked her straight in the eye and said, “So is a shotgun blast!! It’s over in seconds, too, but look at the terrible damage it can do.”

God created us with a wide range of emotions, each of which serves a purpose. Yes, even anger can be good. Contrary to popular opinion, anger itself is not sinful. Notice how the apostle words his above statement, “Be ye angry, and sin not.” In essence, Paul is saying that we are well within our rights to be angry over an injustice or unrighteous circumstances.

The recent debate over “partial birth abortion” is a good example. We should be incensed by “abortion” in general and horrified by “partial birth abortions” in particular. Any procedure (usually performed at 7 or 8 months gestation) that allows the infant’s head to remain in the birth canal while the abortionist forces a surgical instrument into the base of the skull to suction out the little one’s brains is nothing short of first degree murder. Here a righteous anger is perfectly justified. In fact, there are scores of times in the Old Testament where the anger of the Lord is said to be kindled against His enemies (Num. 25:1-9; Jer. 12:13).

Surely our Lord is a prime example that anger itself is not necessarily sinful, for He knew no sin. Thus the Lord was well within the boundaries of godly behavior when He exhibited a righteous anger toward those who had made His Father’s house a den of thieves (John 2:13-17). In the future Tribulation Period those who reject God’s anointed and worship the beast and his image, “the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation; and he shall be tormented with fire and brimstone” (Rev. 14:10).

Carefully note, Paul adds to the phrase “be ye angry” a warning, “and sin not.” Unbridled anger can easily turn into a fit of uncontrollable rage which normally leaves a path of destruction in its wake. Unchecked, anger that overflows into resentment almost always results in some form of retaliation. This may take the form of verbal attacks, threats, or even physical abuse.

In a worst case scenario, it is much like a volcano that builds pressure over a period of time and finally erupts. Whenever you watch a news report of a lone gunman who enters his former place of employment with a semi-automatic weapon and kills his supervisor and three other fellow workers, you are witnessing the eruption of pent-up anger. Another example is the believer who allowed his anger to get the better of him and shot an abortion doctor outside a clinic down south. With one pull of the trigger, this young man disgraced the name of Christ, labeled all Christians as radicals in the eyes of the world, destroyed his personal testimony, and ended up with life in prison. These are both cases where anger spun out of control with tragic results.

How to Deal with Anger

We are living in a day when philosophy says, “express yourself openly,” “tell it like it is,” “open up,” “let it all hang out.” However, the Scriptures counsel us to exercise restraint.

The fruit of the spirit is “love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law” (Gal. 5:22,23). As we walk by grace through faith, temperance will enable us to keep our anger under control. But how does this work out in a practical sense? Those who fly off in a fit of rage permit their anger to take control of them. Consequently, the energy emitted from this emotion is usually misdirected at someone or something. Sinful anger tears down. Thus, in the heat of the moment things are often said and done which cause irreparable damage to relationships.

Paul adds here in Ephesians, “let not the sun go down upon your wrath.” We should never allow our anger to simmer overnight. This will only cause it to become more deeply seated. “Neither give place to the devil” (Eph. 4:27). You see, if you fail to handle things in the proper manner, you may well be giving Satan an opportunity to drive a deeper wedge in your relationships with others. Surely, we are not ignorant of his devices. Always remember, Satan is an opportunist.

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For Just Being Here
by Pastor Cornelius R. Stam


When you sigh for heaven, remember:

    “…Christ…loved the Church, and gave Himself for it…That He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph. 5:25,26).

Too readily we forget that Christ loves us infinitely more than we love Him; that He paid the penalty for our sins on cruel Calvary and shed His life’s blood that one day He might have us for Himself to share His glory with Him forever.

Surely, then, He would rather have us at His side in heaven than here in this scene of sin and sorrow, and sickness and death. We should bear this in mind when we long that we might leave this world and go to be with Him.

But there is more: The Saviour, who was exiled from this earth, and is, even now, rejected by men, has not yet rejected them. Rather, He has left us here as His ambassadors on hostile territory, to plead with his enemies, praying them “in His stead” to be reconciled to God, assuring them that He has done all that is necessary to effect a reconciliation (II Cor. 5: 20,21).

And this is His attitude toward mankind now, though the prophetic Scriptures declare so emphatically that man’s rejection of Christ was to be — and will be — visited with the severest judgment (Psa. 2:4-9; Acts 2:16-20).

But not yet! Though man had declared war on Christ (Acts 4:26,27), He did not yet make a counter-declaration, but interrupted the prophetic program to save Saul of Tarsus, the leader of the rebellion and sent him forth to usher in the present “dispensation of the grace of God” (Eph. 3:1-3).

This is why, in His love and compassion, He leaves us here still to plead with His enemies: “Be ye reconciled to God”. And what about His special love for us? Entirely apart from rewards earned by service or suffering for Him, God will richly reward us (II Cor. 4:17) just for being here as “ambassadors for Christ”.

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The Incarnation of Christ
by Pastor Paul M. Sadler


Historically, it is a well-established fact that Jesus of Nazareth was born in Bethlehem in the days of Herod the King. Matthew and Luke record our Lord’s arrival with remarkable simplicity that even a child can understand. But it is the Apostle to the Gentiles who explains the significance of the incarnation of Christ.

According to Paul

When Christ left heaven’s glory, He as God, emptied Himself of the outward manifestation of His attributes. It was essential that the Lord veil the glory of His deity so sinful humanity could exist in His presence.

—Philippians 2:6,7

Christ’s entrance into the world was through natural means like any other birth. He was born of the woman that He might accomplish the great work of redemption.

—Galatians 4:4,5

Our Lord humbled Himself by stepping into a sinless human form so that He might experience all the trials and temptations we encounter. Therefore, He took upon Himself the form of a servant that He might minister to others.

—Philippians 2:7,8

Into this pure, sinless vessel was poured our sins and iniquities. As a result, He was made sin for us so that His righteousness might be imputed to us.

—II Corinthians 5:21

The Manger and the Cross stand at the opposite ends of our Lord’s earthly life, but they are uniquely connected by a special revelation given to Paul that “Christ Jesus came into the world to save sinners.” It has been said, “Though Christ a thousand times in Bethlehem be born, if He’s not born in you, your soul is still forlorn.”

Although tradition often overshadows the truth, may God, in His infinite grace, use us as instruments to show a lost and dying world the Way, which is Christ Jesus.

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The Son Of Man
by Pastor Cornelius R. Stam


In the four “Gospel” records, the Lord Jesus Christ refers to Himself about eighty times as “the son of Man”. This title is based upon a passage in Daniel’s prophecy in which “dominion, and glory, and a kingdom” are given unto one who appeared as “the Son of Man” (Dan. 7:13, 14). This kingdom, says the passage, “shall not pass away, and … shall not be destroyed.”

As the term “Son of God” speaks of our Lord’s deity and the term “Son of David” emphasizes His title as King of Israel, so the term “Son of Man” identifies Him as the representative of mankind in general.

It is as “Son of Man” that He will reign as King of the world, as “King of kings”as we have seen above. It is also as “Son of Man” that He will judge the nations just before His kingdom reign:

    “When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him will be gathered all nations” (Matt. 25: 31,32).

As Son of man He will also be the Judge at the final judgment at the Great White Throne (Rev. 20:11-15).

    “For the Father judgeth no man, but hath committed all judgment unto the Son… because He is the Son of man” (John 5:22,27).

Surely God could not be more just in His dealings with mankind. But best of all it is as Son of man that our Lord represented us at Calvary, paying the penalty for our sins that He might deliver us from the judgment to come. “For the Son of man came…to give His life a ransom for many” (Mark 10:45). In “due time” the Apostle Paul was raised up to proclaim the glad news that the great Mediator had given Himself “a ransom for ALL” (I Tim.2:6).

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The Promise God Made To Himself
by Pastor Cornelius R. Stam


    “In hope of eternal life, which God, who cannot lie, promised before the world [or, “ages”] began” (Titus 1:2).

“The Cretians are always liars” (Ver. 12). “God… cannot lie” (Ver. 2). What a contrast! And how reassuring to know that our salvation depends upon the Word of God, who cannot lie!

Our opening passage, above, however, states that God made this promise “before the world [or, “ages”] began. How can this be? There is no indication that He made this promise to the angels, and there was no one else to whom He could have made it — except Himself, and this is exactly the truth of the matter. Have we not all made earnest promises to ourselves?

Before God ever made one promise to any man, He promised Himself that He would provide salvation and all the riches of His grace for sinners through Calvary’s finished work, and the promises later made to men were but progressive revelations of a firm purpose He had already made in His own heart of love. Paul, the apostle of “the mystery,” refers to this blessed fact again and again in his epistles:

    “But we speak the wisdom of God in a mystery… the hidden… WHICH GOD HATH ORDAINED BEFORE THE WORLD UNTO OUR GLORY” (I Cor. 2:7).

    “According as HE HATH CHOSEN US IN HIM [CHRIST] BEFORE THE FOUNDATION OF THE WORLD…” (Eph. 1:4).

    “In whom also we have obtained an inheritance, BEING PREDESTINATED ACCORDING TO THE PURPOSE OF HIM WHO WORKETH ALL THINGS AFTER THE COUNSEL OF HIS OWN WILL” (Eph. 1:11).

“Who hath saved us, and called us with an holy calling, not according to our works, but according to HIS OWN PURPOSE AND [HIS OWN] GRACE, WHICH WAS GIVEN US IN CHRIST JESUS BEFORE THE WORLD BEGAN” (II Tim. 1:9).

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Good Friday
by Pastor Cornelius R. Stam


There has been much debate among theologians as to whether the Lord Jesus Christ was actually crucified on Wednesday, Thursday, or Friday. Traditionally, of course, it is supposed to have taken place on Friday, but this writer has never been able to get very excited about such details. What matters is that Christ, the Creator, God in flesh, died in shame and disgrace and agony for sins He had never committed — for your sins and mine.

But have you ever considered that this in itself is not necessarily good news? Many an innocent person has died in the place of some guilty criminal who has gone free through some miscarriage of justice. We didn’t see anything good about this. When St. Peter addressed his kinsmen he blamed them for the crucifixion of Christ, saying: “Jesus of Nazareth, a man approved of God among you… as ye yourselves also know… ye have taken, and by wicked hands have crucified and slain” (Acts 2:22, 23), and later he faced the Supreme Court of his nation and charged them with His death (Acts 4:5-11).

What then, was “good” about the death of Christ? Well, we come to this when we reach the Epistles of Paul in our Bibles. There the chief of sinners, saved by grace (I Tim. 1:15), exclaims: “He gave Himself for me” (Gal. 2:20). He says: “God hath made Him to be sin for us… that we might be made the righteousness of God in Him” (II Cor. 5:21). He does not blame us for Christ’s death — though our sins helped to nail Him to that cross — but proclaims the glad news that, “We have redemption through His blood, the forgiveness of sins according to the riches of His grace” (Eph. 1:7). And why did He do this for us? “That in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus”(Eph. 2:7).

So, for us who have trusted Christ as our Savior, the death of Christ at Calvary is indeed good news. We rejoice in it, sing about it, preach about it and all it has accomplished for a lost humanity. Little wonder Paul declared:

“God forbid that I should boast,” except in one thing: “the cross of our Lord Jesus Christ” (Gal. 6:14).

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Maker Of The Universe
by F. W. Pitt


The Maker of the universe
as Man, for man, was made a curse.

The claims of Law which He had made,
unto the uttermost He paid.

His holy fingers made the bough,
which grew the thorns that crowned His brow.

The nails that pierced His hands were mined
in secret places He designed.

He made the forest whence there sprung
the tree on which His body hung.

He died upon a cross of wood,
yet made the hill on which it stood.

The sky that darkened o’er His head,
by Him above the earth was spread.

The sun that hid from Him its face
by His decree was poised in space.

The spear which spilled His precious blood
was tempered in the fires of God.

The grave in which His form was laid
was hewn in rocks His hands had made.

The throne on which He now appears
was His for everlasting years.

But a new glory crowns His brow
and every knee to Him shall bow.

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The Time Element In Scripture
by Pastor Cornelius R. Stam


How many Scriptural problems would be solved, how many seeming contradictions explained, if we were more careful to note the time element, emphasized so strongly in the Word of God.

In Romans 5:12 we learn that sin entered the human race by Adam. Then later “the law entered” (Ver. 20). But still later the Apostle Paul arose to say: “But now, the righteousness of God without the law is manifested” (Rom. 3:21).

Early in man’s history blood sacrifices were required for acceptance with God (See Gen. 4:4; Heb. 11:4), later circumcision and the Law (Gen. 17:14; Ex. 19:5), and still later, repentance and water baptism (Mark 1:4; Acts 2:38.). But not until Paul do we learn of salvation by grace through faith alone, on the basis of Christ’s finished, all-sufficient work of redemption.

This is why the Apostle refers in Gal. 3:23 to “the faith which should afterward be revealed.” This is why he declares that our Lord “gave Himself a ransom for all, to be testified in due time”, and adds: “whereunto I am ordained a preacher and an apostle” (I Tim. 2:6,7).

It is only as we recognize the time element in Scripture that we see the difference between “the kingdom of heaven” and “the Body of Christ,” between “the gospel of the kingdom” and “the gospel of the grace of God,” between the “dispensation of law” and “the dispensation of the grace of God.”

A comparison of Romans 3:21 and 26 shows how this time element is emphasized in Scripture. After discussing the function of the Law in Verses 19 and 20, the Apostle Paul declares: “But now the righteousness of God without the law is manifested…” Then, in Ver. 26 he states that it is God’s purpose: “To declare, I say, at this time His [Christ’s] righteousness; that He [God] might be just and the Justifier of him that believeth in Jesus.”

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Dead Faith
by Pastor Cornelius R. Stam


Nothing in the Bible is stated more clearly or with greater emphasis than the blessed Pauline revelation of justification by grace, through faith, without works.

    Romans 4:5: “To him that worketh not, but believeth…his faith is counted for righteousness”. Ephesians 2:8,9: “For by grace are ye saved, through faith…it is the gift of God; not of works, lest any man should boast”. Titus 3:5: “Not by works of righteousness which we have done, but according to His mercy He saved us”.

Yet James states, just as clearly that “faith, if it hath not works is dead, being alone” (Jas. 2:17). He challenges professing believers: “Show me thy faith without thy works, and I will show thee my faith BY my works” (Ver. 18.), and declares that “by works a man is justified and not by faith only” (Ver. 24), since “faith without works is dead”.

Some have imagined a contradiction here, while actually there is none. There is a dispensational distinction, for to Paul had been committed “the dispensation of the grace of God” (Eph. 3:1,2). His was “the preaching of the cross” (I Cor. 1:18.), offering salvation by grace, through faith alone, to all who would trust Christ as Saviour.

James, on the other hand, was an apostle of the kingdom, proclaiming the kingdom rights of Christ and offering a changed way of life on earth which had already been experienced by the disciples in Judaea (Acts 2:44-47; 4:32-35).

Hence with James the emphasis is on works, not because good works can save or even help to save, but because true faith inevitably bears fruit and we can judge true faith only by the fruit it bears. Our Lord said: “By their fruits ye shall know them”. Hence James’ epistle abounds with such phraseology as, “ye see”, “show me”, “I will show you”, etc.

What we must be careful to remember is that according to both Paul and James, faith comes first, then good works. Faith is the root, good works the fruit. The absence of fruit indicates that the root is dead, that while there may be an intellectual assent, there is no true heart faith, and “without faith it is impossible to please God” (Heb. 11:6).

The source of justification is grace; the basis, Calvary; the means, faith; and the evidence, works. Think this through; accept God’s grace and trust the Lord Jesus Christ as your Saviour and Lord. He will cause you to produce good fruit.

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What The World Needs
by Pastor Cornelius R. Stam


Strange, is it not, that when men are successful, they generally credit themselves liberally for their success but when things go wrong they begin to blame others — even God.

The writer does not have up-to-date information about two particular plots of ground in Moscow, but some years ago one of these was a beautiful garden, the other a patch of weeds. Above each there was a sign. Over the one: “This plot is cared for by the United Soviet Socialist Republic,” over the other: “This plot is cared for by God”!

Evidently the atheistic Soviets who hatched this “bright idea” did not stop to think that only God could produce the beautiful flowers in the USSR plot. All their watering and cultivating would have been in vain except for the God they deny.

As to the other plot, they probably did not even know that even in Eden God put the garden in man’s charge “to dress it and to keep it” (Gen. 2:15), and later, when man sinned, God said to Adam, “Cursed is the ground for thy sake” (Gen. 3:17). This is why the Soviets must employ a gardener to control the weeds in even their garden! How wrong and foolish, then, for man ever to blame God for anything that goes wrong for him or causes him trouble!

Actually, when I have been asked: “If God is a God of love, why does He allow all this trouble and misery, and all this wickedness?” I have replied: “That’s easy. When God sent His Son into this world offering peace and righteousness and prosperity they cried: ‘Away with Him’ and nailed Him to a cross. If the Bible is true, and in this case it has surely proved to be true, how can this world expect peace while they still reject the Prince of Peace?”

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Full Assurance
by Pastor Cornelius R. Stam


It is wonderful to have the full assurance of salvation, and it is God’s will that every one of us enjoy this assurance. Toward the close of his life the Apostle John wrote by divine inspiration:

    “These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life…” (I John 5:13).

There are three bases upon which believers in Christ may enjoy the full assurance of salvation: First, God urges every true believer: “Let us draw near, with a sincere heart, in full assurance of faith…” (Heb. 10:22). This is the full assurance that results from simply believing God; much as a child implicitly believes what his father has said and is absolutely sure that it is true. God says: “He that believeth on the Son hath everlasting life” (John 3:36). We may simply — and with good reason — believe His Word and enjoy the full assurance of faith.

Second, we may enjoy what Heb. 6:11 calls “the full assurance of hope.” The hope of the Bible, however, must not be confused with wishing. The Christian’s “hope” is “an anchor of the soul, both sure and stedfast” (Ver. 19). It comes from having proved God. Thus the full assurance of hope is the confidence that results from having accepted God’s Word.

But third, and best of all, is what Col. 2:2 calls “riches of the full assurance of understanding.” This full assurance is God’s reward to Christians who study His Word and His purposes, beginning with His plan of salvation as revealed in “the gospel of the grace of God.” When one not only believes God’s Word, but begins to understand it he cannot but be gripped by its sublime reasonableness, its powerful logic, and its provision for his deepest needs, and thus he comes to enjoy “all [the] riches of the full assurance of understanding.”

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The Counsel Of Kindness
by Pastor Ricky Kurth


    “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph. 4:32).

While probably everyone has an idea of what it means to be kind, the precise definition of kindness might surprise you! Let’s begin by seeing how the Bible defines this word, as we compare Scripture with Scripture:

In II Chronicles 10, Rehoboam had just inherited the throne of Israel upon the death of his father Solomon (9:29-31). When the people asked if he would ease the financial burden that his father had placed upon them (10:1-5), Rehoboam “took counsel with the old men that had stood before Solomon” (v. 6). These elders wisely replied,

    “If thou be kind to this people, and please them, and speak good words to them, they will be thy servants for ever” (v. 7).

However, the parallel passage in I Kings 12 records their words differently:

    “If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever” (v. 7).

Far from a discrepancy, this variation in what these men were heard to say that day is God’s way of defining kindness. To be kind to a man means to be a servant to him. This agrees with Webster’s definition of the word “kind”: “Disposed to do good to others, and to make them happy by granting their requests, supplying their wants…,” etc.

How important is kindness? When Rehoboam “forsook the counsel of the old men” (I Kings 12:8.), and determined to be more unkind than his father ever dreamed of being (vv. 14,15), “Israel rebelled against the house of David” (v. 19). This was the beginning of the great division in the twelve tribes of Israel, as Jeroboam led ten of the tribes in revolt away from the house of David, driving a wedge between the ten tribes of Israel and the two tribes of Judah (I Kings 12:20-33). In other words, millions of people were divided for a thousand years—all for the lack of a little kindness!

In closing, while your lack of kindness is not likely to have that kind of monumental effect in the world, it will affect someone. Why not rather decide right now to be Pauline in practice as well as in doctrine, and “be ye kind one to another!”

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Fear Of Death -- Is It Necessary?
by Pastor Cornelius R. Stam


Most people live in almost constant fear of death. They do not like to think that man’s days are as grass and all his glory as the glory of a fading flower (Psa. 103:15,16). They do not wish to face up to the fact that “it is appointed unto men once to die” (Heb. 9:27).

This is natural, for God’s Word declares that death is “the wages of sin” (Rom. 6:23) and “after this the judgment” (Heb. 9:27) and the “second death” (Rev. 20:14). This is why I Cor. 15:56 says that “The sting of death is sin.”

Yet the Psalmist David was not afraid of death. He said: “Yea, though I walk through the valley of the shadow of death, I will fear no evil” — but note the reason: “for Thou art with me” (Psa. 23:4). David had come to know God and had been graciously delivered from the fear of death. But we, today, have an even greater reason to be free from the fear of death, for 1,000 years after David, Saul of Tarsus, the chief of sinners, was saved by grace and was sent forth to proclaim the “gospel [good news] of the grace of God” (Acts 20:24).

He went forth to tell men how “Christ died for our sins” (1 Cor. 15:3) and robbed Satan of all his claims against us:

    “That through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage” (Heb. 2: 14, 15).

When the Apostle himself neared death, he said: “To die is gain” (Phil. 1:21), “to depart, and to be with Christ… is far better” (Ver. 23), and “the time of my departure is at hand… henceforth there is laid up for me a crown…” (II Tim. 4:6-8.).