Articles

By:  Johnny O. Trail

    Chris Stapelton has a song out entitled "Drunkard’s Prayer.” One line in the song caught my attention when it says, “I wish that I could go to church but I'm too ashamed of me.” I wonder how many people are not coming to church because they are ashamed of something in their lives. The good news is that it does not have to continue to be that way.

    It stands to reason that every person—in and out of church—has done something they are ashamed of. We know this is so because of what the Bible teaches about the matter. Romans3:23 says, “For all have sinned and fall short of the glory of God.” If any person claims to be without sin, he is a liar (1 John 1:8).

    That being the case, shame should be a part of any sinful activity. When we lose the ability to feel shame for our transgressions, we are in dangerous territory. Jeremiah6:15 says, “Were they ashamed when they had committed abomination? No! They were not at all ashamed; Nor did they know how to blush. Therefore they shall fall among those who fall; At the time I punish them, They shall be cast down," says the LORD.” One can become so enamored with sin that he dismisses or fails to acknowledge the shame that should accompany such behaviors. 

    Still, there are people who might feel “too ashamed” to come to church because of something they have done. When one examines the church, he finds people who were guilty of every imaginable sin; especially in light of what Paul reveals about the sins of the brethren in the city of Corinth.  He says in 1 Corinthian 6:9-11, “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.”

    There were some crucial differences between those in the world and those in the church at Corinth. For one thing, they had repented of their sins. Paul characterized them as “and such were some of you.” This means that they had changed their former manner of living. While there is shame associated with sinful choices, we do not have to continually make the same mistakes (Romans 6:1). Jesus and the Apostles call the followers of the Messiah to repentance.  Luke 13:3 & 5 say, “ I tell you, no; but unless you repent you will all likewise perish.” Acts 3:19 says, “Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord.” 

    The brethren at Corinth were “washed” and the washing “sanctified” and “justified” them in the “name of the Lord Jesus.” The washing mentioned in this passage undoubtedly refers to baptism.  We are told to be baptized so that our sins might be washed away. Acts 22:16 says, “And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.” This washing saves us (1 Peter 3:21) and forgives us of our sins (Acts 2:38).

     Once they were “washed” they were sanctified or set apart for God’s holy purpose. Our sanctification happens at the moment that we accept the grace of God that was extended through the death of Jesus at the point of obedience to the gospel. Notice Hebrews 10:10. “By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” A word study of the term sanctification revealed the follow conclusions. “[Sanctification] came to signify something cleansed of contamination. Eventually, the term connoted those who, as a result of their cleansing, have been set aside, as dedicated to the service of God.” Therefore those who repented and were baptized were sanctified or set aside for service to God.

    Next, they were “justified” after their sanctification. If one is justified, he has been spared from the penalty of death. Romans6:22-23 says, “But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” We are justified by faith, but not the type of faith that most people in protestant denominationalism espouse.

    Sanctification results from obedient faith. We must hasten to say that there is more to faith than “personal belief.” Notice Acts 6:7. “Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.” When one is “obedient to the faith,” he is baptized in compliance with the teaching of Christ (Mark 16:15-16) and the faithful Apostles (Acts 2:38). Paul uses wording in Galatians that clarifies our understanding. Galatians 3:26-27 says, “For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ.”    

    Part of overcoming the shame associated with sin is the changing of one’s life. We who are members of the body of Christ are all repentant sinners. Once we have changed our life, we have no more shame associated with our behaviors. Paul underscores this point in Philippians 3:13-14 says, “Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus.”

    Unlike the drunkard mentioned in the song (or any other sin one might mention) were are no longer under the mastery of sin. Romans 6:17-18 says, “But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. And having been set free from sin, you became slaves of righteousness.” 

    We are freed from sin at the time of our baptism and placed in Christ (Romans 6:3-4) to become a new creature. 2 Corinthians5:17 says, “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.” Since all things have “become new” for the one no longer under the bondage of sin, we have nothing to be ashamed of in Him.    

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Declining Conscientiousness

By:  Johnny O. Trail

    It is unmistakable that common manners and one’s sense of wrong and right in our society have been on the decline for several decades. The behavior of children and parents in our culture reflect abysmal degrees of respect for one’s fellow man and God. A recent article produced by the Institute for Family Studies seems to reveal and expand upon that very fact. 

    When researchers studied the factors that provide the most happiness for a person later in life some interesting facts came into focus. The number one predictor of future happiness and well-being was honesty and self-control.  As a matter of fact, one longitudinal study demonstrates that “children and teens who are high in conscientiousness go on to enjoy better health, wealth, and happiness as adults.”

    Students of God’s word are not surprised by this fact. One of the fruits of the Holy Spirit is self-control.  Galatians 5:22 says, “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law.”  The Apostle Peter lists self-control as one of the virtues that needs to be incorporated into our lives. He says in 2 Peter 1:5-7, “But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love.”  

    Sadly, our society is not teaching young people to be self-controlled, honest, and to persevere over difficult situations. These virtues have been deemphasized in the public-schoolsystems for better grades, political correctness, and inclusiveness. “Administrators at these schools are determined to be inclusive; they don’t want anybody to feel excluded. So, it’s safest not to talk about values in any serious way, at all.”  

    Surprisingly, the liberal National Education Association was on record in 1951 as having said that educators need to have “an unremitting concern for moral and spiritual values [as a—JOT] a top priority for education.” This priority has become extinct in the political climate the permeates most of the public-school systems in our nation. Sadly, the focus seems to be on test scores and meeting academic standards for the purpose of receiving greater financial support. While we want our children to receive a good education, it should not be at the sacrifice of basic decency and morals in the public setting. 

    Blaming educators seems to be the “go to” solution for all the ills that have befallen our society, but the moral and spiritual instruction of our children is not up to educators. Moral instruction, self-control, conscientiousness, and perseverance begin at home at the directive of invested parents. Ephesians 6:4 says, “And you, fathers, do not provoke your children to wrath, but bring them up in the training and admonition of the Lord.” 

    “Parents are the first teachers of virtue.” Instead of parents having a primary role in the formation of their children, they have resulted to “soft parenting.” One writer has observed, “As recently as 20 years ago, it was still common to find parents who would say, ‘Do unto others as you would have them do unto you.’ That is a command, not a suggestion. But over the past 20 years, I have seen that command soften into a question.”

    How do we change this trend? Simply stated, self-control, honesty, and perseverance must be taught at home. Manyparents are not instilling these values into their children and the public-school systems are not interested in teaching values or anything that reflects godly morals.

    This means that we need authoritative parenting rather than gentle parenting.  Parents who are in control tend to have better results in raising their children.  “Authoritative parents understand that good parenting means the adults are in charge—loving but strict.” Godly parents raise their children so that they might understand the importance of authority and the consequences of sinful living.

    Paul’s words echo true some two thousand years later. Ephesians 6:1-3 says,  “Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother,’ which is the first commandment with promise: ‘That it may be well with you and you may live long on the earth.’” Parents were instructed under the Old Testament Law to raise their children to be humble, obedient followers of God. The New Testament advances that same understanding.

    A major part of the instruction parents shared with their children was the Law of Moses. Deuteronomy 6:6-7 says,  "And these words which I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up.” The Israelites were expected to teach their children verbally and by their example.  

    In sharing God’s law under the Old and New Covenants, parents were teaching their children to respect God as the authority and to respect them in turn. Notice the following portions of the Ten Commandments. Exodus 20:3 starts by stating, "You shall have no other gods before Me.” The next few passages demonstrate that God alone was to be served, obeyed, and worshipped as Creator and there is no other god (Exodus 20:4-6). 

    After respect for God as an authority is established, parents are expected to be obey and revered by their children. Notice Exodus 20:12 which says,  "Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you.” Without respect for God and respect for parents, children will have no sense of conscientiousness or self-control. Sadly, they are most likely destined for a life of pain and heartache. 

    As parents, it is our job to raise godly, self-controlled, conscientious children. God expects this from His people. The future of the church and our society depends upon the indoctrination of future generations. Our children are too valuable to neglect instruction from God’s word.

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Distractions in the Assembly

By:  Johnny O. Trail

    It is an old joke, but it might add some levity to a serious topic.  For some weeks, the preacher had been distracted during the sermon by a member who had been continually turning around and looking at the clock in the auditorium. It reached a point where the preacher felt the need to tell the eldership about the constant distraction.  

    The shepherds consulted with one another, and they reached a plan that they believed would rectify the situation.  One week after the Sunday services were concluded, they took down the clock in the rear of the auditorium and replaced it with a large picture of the preacher.

    Sunday came around and it was apparent that the member who continually turned around and watched the clock at the rear of the assembly would soon be engaging in the same distracting behavior.  Sure enough, the member turned around to look at the clock, and in an exasperated, overly loud voice said, “They have taken down the time and replaced it with eternity!”

    While this is a humorous, fictitious account, it does underscore a problem that one observes in various assemblies of the Lord’s church—distractions.  In all honesty, it can be hard to concentrate on the worship services when distracting things are happening.  Yes, there are some things that cannot be helped and that is understandable, but there are things that can be changed to help oneself and others focus in on the worship that we offer to God.

    For starters, there is nothing wrong with using a smart phone for church-oriented things. Many people have Bibles on their phones that they use instead of a Bible in the form of a leather-bound book. That is perfectly fine, and most preachers and Bible class teachers want people to follow along in their Bibles—whether on the phone, iPad, or in traditional book form. 

    Still, there are those who use their phones for other things that have nothing to do with church, Bible study, or worship. Using a phone to watch videos, scroll social media, or send messagesthat have nothing to do with church is distracting—not only to the one who is engaged in the activity, but to all those around them.  We live in an age of “information overload,” we should want to put the phones down for a few hours to focus in on the assembly, Bible study, and church activities.

    Also, one should turn down the volume of their phone before entering the assembly.  At times, I have forgotten to do this, and to me, it is rather embarrassing.  Accidents regarding smart phones happen, but some diligence in turning down a phone will help others to avoid distractions. 

    Another practical suggestion before coming to church is to get plenty of rest the night before.  Sometimes people must work late on Saturdays, and they come into the assembly tired. That is understandable.  I had rather see them in the assembly tired than not at all. 

Furthermore, I understand when people take medications that make them sleepy and have trouble staying awake during worship.  I am a type two diabetic, and sometimes my medicines and food intake make me sleepy. Over the years, I have had some wonderful brethren apologize because their medicationsalso make them drowsy. Health related drowsiness is one thing, but being unable to pay attention and focus due to inadequate rest is something that can be avoided.

    Another suggestion is to avoid talking, passing notes, or engaging in otherwise distractive behaviors while Bible class or worship is underway. It is understandable that there are times when one must talk or pass a note to deal with an urgent situation, but superfluous talking or note passing have no place in the assembly where the focus should be on God alone. There is absolutely nothing wrong with taking notes based on the Bible class or sermon that is presented, but that should be the focus of what we are writing.

    One might think that distractions are not a big issue in the church, but it seems that the Apostle Paul wrote to the church at Corinth, because their exercise of the miraculous gifts of the Holy Spirit had caused confusion and disarray in the church. 1Corinthians 14:15-17 says, “What is the conclusion then? I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the understanding. Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say "Amen" at your giving of thanks, since he does not understand what you say? For you indeed give thanks well, but the other is not edified.” Confusion in the assembly does not create an atmosphere for edification. By the same token, distractions in the assembly do not create an atmosphere that is conducive for one to focus on worship. 

    As brethren who love the Lord and one another, we need to engage in things that provide for the edification of the body.  It might be that some things were left off in our discussion of “distractions,” but these few suggestions might help a struggling brother or sister focus on a much needed lesson that is presented in a Bible class or sermon setting. Let us love one another and put others before ourselves in every way.

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Threats to Marriage and How to Overcome

By:  Johnny O. Trail

    A recent article outlined various threats to marriage and how strong couples overcome these problems.  The article was in reflection of a study done on those who were married for over forty years and how their marriages endured various hardships.  The study demonstrated that the main occurrences that threatened to ruin the marriages of those surveyed were death or the illness of a child, infidelity, chronic mental illness in one’s spouse, problems with in-laws, prolonged times of separation, employment/job-related issues, parenting issues, major physical sickness/injury to one’s spouse, and financial issues.  The top three stressors were death/severe illness in a child, infidelity, and chronic mental illness in one’s spouse.

    Many of the issues listed are reasons why many marriages fail in the United States and abroad.  The question emerges, why did some couples divorce and why did some have the resiliency to overcome and remain wedded?

The same study listed the top five coping mechanisms.  They were, 

[C]ommunicate well, draw closer as a couple, persevere together, prioritize the relationship, and sacrifice individual wants—were "together" coping mechanisms; they leaned inward towards the relationship, rather than employed individual approaches. Together, they encompassed 70% of all coping mechanisms reported and altogether 83% leanedinwards as together-coping mechanisms. Another 11.6% could be interpreted as together or individual mechanisms, and only 5.4% (3 of the 17) engaged in behaviors like slamming doors, agreeing on a short separation, and being patient—which were definitely not together coping mechanisms.

    From this survey, it is abundantly apparent that these couples worked together to cope with their situations. How do these ideas formulate into biblical concepts of marriage and family?

Marriage is not a “what can I get out of it proposition?”  It is not for people who are selfish in nature. Ephesians 5:25 says, “Husbands, love your wives, just as Christ also loved the church and gave Himself for her.” The goal of married individuals should be to serve our mates in the same way that Jesus served the church.

Those strong couples who remained married in the face of adversity engaged in self-sacrifice. The author of the study goes on to say, 

Self-sacrifice entails nurturing the relationship above self and valuing staying together. This, we speculate, helped these couples choose together rather than individual coping mechanisms. Sacrifice activates our care-giving system to enable us to fulfill a spouse’s needs, protect them, and foster their growth, as well as our own. After a while, it is gladly done, to lessen the sacrifice.

Attachment to one’s spouse fosters more altruism, security, and compassion.  Personal sacrifice to one spouse and family is actually self-serving inasmuch as it leads “to a longer, stronger relationship with the promise of more individual fulfillment, personal growth, and resilience.”

Marriage is about striving together towards a common goal. Solomon understood the importance of two people and the power they possessed as a team.  Ecclesiastes 4:9-12 says, “Two are better than one, Because they have a good reward for their labor. For if they fall, one will lift up his companion. But woe to him who is alone when he falls, For he has no one to help him up. Again, if two lie down together, they will keep warm; But how can one be warm alone? Though one may be overpowered by another, two can withstand him. And a threefold cord is not quickly broken.”

Marriage is a collaborative effort.  While the husband needs to be the spiritual head of the family, both spouses share in the responsibilities that come with having that family.  The wife is the one most responsible for the care of the home, however there is no scripture that prohibits a husband from helping in those responsibilities.  Titus 2:3-5 says, “The older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things—they admonish the young women to love their husbands, to love their children, to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed.” 

Husbands are commanded to dwell with their wives in an understanding manner.  1 Peter 3:7 says, “Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered.”  This means that men are to be compassionate, loving, and sacrificial in the relationships they have with their wives.

We need to dwell with our spouses as individuals who have everlasting souls that are of the utmost importance to the Lord and are foremost in consideration of the marital bond.  That is, we are to help our mates in their Christianity and continued faithfulness.

Husbands and wives enjoy collectively being heirs of the “grace of life.”  They are, in a very real sense, partakers of the same life and the associated blessings that come from it.  Adam and Eve’s relationship as husband and wife were benefited and cursed by their collaborative choices.  The same is true today.  No spouse makes a decision that impacts them alone.  Many other people are involved in that systemic consideration, but most especially the husband or wife.

In fulfillment of the royal law in marriage it is better to give to one’s spouse than to receive.  Acts 20:35b says, “It is more blessed to give than to receive.” It is clear from the royal law and certain contemporary studies that we should be attempting to please our mates rather than be self-serving in our attitudes and behaviors.  If we seek to serve our mate and they seek to serve us, we will have a better more fulfilling experience in marriage.   

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The Necessity of Baptism

By: Johnny O. Trail

    When I examine Bible commentaries, study Bibles, and other writings that seek to exegete scripture, I always turn to passages that mention baptism to see how the commentator treats the Bible regarding the topic. Unless these materials are written by good, faithful members of the Lord’s church, they typically deny the necessity of baptism for the remission of sins and our salvation. 

    Just recently I read a book that says, “While we recognize that Jesus commanded baptism (Matt. 28:19), as did the apostles (Acts 2:38), we should not say that baptism is necessary for salvation.” Sadly, this commentator is not alone in reaching this false conclusion. The statement is self-contradictory upon critical examination. Since Jesus (Mark 16:16) and the Apostles (Acts 2:38) commanded baptism, it is apparent that baptism is essential for one’s salvation.

    Jesus proclaimed that He was the “way, the truth, and the life” (John 14:6). If the Master commanded baptism (Mark 16:16; Matthew 28:19) prior to His ascension, then we should obey His words. To do otherwise would be to disregard the “way” that leads to eternal life.

    If something was “commanded” by the Son of God, we need to obey Him.  It is contradictory to proclaim that Jesus is our Savior and not be obedient to His commands.  The Hebrew writer makes it plain that Jesus is the originator and architect of salvation to those who are obedient to Him.  Hebrews 5:7 says, “Who, in the days of His [Jesus—JOT] flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him.” There is not a single passage in scripture that teaches a disobedient person can be saved.

    At least one commentator has attempted to argue that Paul was opposed to baptism just as he was opposed to re-implementation of circumcision. “The apostle Paul would have opposed the idea that baptism is necessary for salvation just as he opposed the similar idea that circumcision was necessary for salvation (see Gal. 5:1-12).” While Paul did in fact stand in opposition to binding circumcision upon those under the New Covenant, it is not a true parallel to his position on baptism. This argument it totally without merit.

    The same Paul makes a connection between faith and baptismin the aforementioned Galatian letter.  Galatians 3:26-27 says, “For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ.” We become “sons of God” through faith at the time of our baptism. Therefore, we are not saved by faith alone.

    As a matter of fact, Paul’s opening comments deal with those who would pervert the pure message that he proclaimed to those who converted in Galatia regarding the gospel.  Galatians 1:6-9 says, “I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.” The gospel is the life, death, burial, and resurrection of Jesus (I Corinthians 15:1-4). We obey the gospel when were are baptized (Romans 6:3-4), thus one who argues that Paul was against baptism finds himself among those that Paul proclaimed were “accursed” for perverting the truth. 

    Paul was himself baptized to have his sins washed away (Acts 22:16). If Paul was saved at the point of simple belief, he would have been saved on the Damascus road. There is little doubt that he became a believer at the point of Jesus approaching him in a blinding light (Acts 9:3-5). Paul understood that he was not saved at that juncture, and he understood that he needed to “do” something given his murderous, blasphemous past.  Acts9:6 says, “So he, trembling and astonished, said, "Lord, what do You want me to do?" Then the Lord said to him, "Arise and go into the city, and you will be told what you must do."

    Ananias told Paul what he had to do to be saved. Acts22:16 says, “And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.'” If Paul was saved at the point of belief and prayer, his sins would not have remained.  Instead, the Bible teaches that his sins were “washed away” at the point of baptism—not at the point of faith or prayer.

    Similarly, Paul was not saved by belief alone (Acts 9:3-5) nor prayer. When Ananias finds him, Paul was praying. Acts 9:11says, “So the Lord said to him [Ananias—JOT], "Arise and go to the street called Straight, and inquire at the house of Judas for one called Saul of Tarsus, for behold, he is praying.”  Here we have the two required elements of the so-called “sinners’ prayer,” belief and prayer.  Still, we know that Paul’s sins were not forgiven. How do we know this?  Given the order of events (chronology), we know that Paul had his sins washed away at the point of baptism (Acts 22:16).

    The same writer engages in ridiculous double talk when he says, “Baptism, then, is not necessary for salvation. But it is necessary if we are to be obedient to Christ, for he commanded baptism for all who believe in him.” If baptism is necessary for obedience, and we have established per Hebrews 5:7-9 that the obedient are the only ones who are saved, then is stands to reason that obedience to the commandment to be baptized by the Master (Matthew 28:19; Mark 16:16) is “necessary” for salvation.

    How long will our religious neighbors continue to deny what they Bible clearly teaches regarding the necessity of baptism for the remission of sins (Acts 2:38)? We need to examine the Bible and apply what it teaches rather than listening to the doctrines of men.

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Cross Examination

By:  Johnny O. Trail

    While I was a student at MTSU, I was a political science major.  I aspired to become a lawyer at the time, and I participated in the collegiate mock trial tournaments that were held in our region of the country.  I enjoyed participating in mock trial and won an award from the MTSU chapter of the organization.

    I really enjoyed cross examining the witnesses that were provided by the opposing counsel.  Carefully worded leading questions would help provide the testimony that I felt was most beneficial to my team’s position.  Participating in cross examinations and the overall mock trial experience was highly educational.

    There is another type of “cross examination” that humankind needs to be engaged in regularly.  That “cross examination” is done considering the cross that carried the weight of our Savior suspended between heaven and earth. Our sins separated us from God, and some type of restitution had to be made for the redemption of humankind. Jesus came to serve humanity by giving His life’s blood for our transgressions.  Mark 10:45says, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." 

    Our “cross examination” should result in realizing that the only possible atonement for our sins was offered by Jesus at Calvary. There was no other way that God could secure our salvation other than through the death of His Son. Through obedience to the gospel (I Corinthians 15:1-4), His blood washes away our sins. Revelation 1:5 says, “And from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood.” 

    Our “cross examination” should result in understanding the horrible nature of sin and the cost for our redemption.  The agonizing death Jesus endured at the cross informs us of how terrible sin truly is. Matthew 27:26-31 says, “Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified. Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison around Him. And they stripped Him and put a scarlet robe on Him. When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand. And they bowed the knee before Him and mocked Him, saying, "Hail, King of the Jews!" Then they spat on Him, and took the reed and struck Him on the head. And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified.” We may see nothing wrong with our transgressions of God’s law, but the death of Jesus says otherwise.  Jesus was tortured, spat upon, ridiculed, and murdered for our sins.  The terrible cost exacted upon Him should tell us how dreadful our transgressions are.

    Our “cross examination” should convict us of the love of God and the great lengths Jesus was willing to go to for our salvation.  Only a loving God, would create beings in His spiritual image that would later need the redemption provided through His only begotten Son at Calvary. 1 Peter 1:18-23 says,“Knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot. He indeed was foreordained before the foundation of the world, but was manifest in these last times for you who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God. Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart, having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever.” 

    Our “cross examination” should result in our loving obedience to the commandments of God regarding salvation. If Jesus found it necessary to be compliant unto death to secure the souls of those who were His disciples, we should at the very least be obedient too. Philippians 2:5-8 says, “Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, andcoming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.” 

    With all these things in mind, we need to “cross examine” ourselves when we are partaking of the Lord’s Supper. 1Corinthians 11:26-28 says, “For as often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes. Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup.” This self-examinationdoes not mean that we have obtained sinless perfection (I John 1:8-10), but it does mean that we understand our lost and undone condition without the perfect sacrifice of the Lamb of God at Calvary.

    In essence, we are called upon to examine ourselves regularly to keep ourselves holy and pure in Jesus Christ. 1 Peter 1:13-16 says, “Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ; as obedient children, not conforming yourselves to the former lusts, as in your ignorance; but as He who called you is holy, you also be holy in all your conduct, because it is written, ‘Be holy, for I am holy.’"A regular “cross examination” will help us be sensitive to sin and express continual love for a Savior who died on a cross where I should have nailed. 

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Outside of the Camp

By:  Johnny O. Trail

    It is interesting to study the Bible from a geographical standpoint. The geography of a location can determine our understanding of certain passages and practices in the Bible. The city of Jerusalem and the events that took place in the life, death, burial, and resurrection of Jesus are worth some consideration.

  Jesus was crucified outside the walls of Jerusalem, but most likely within sight of the temple. Just a few hours before His crucifixion, Jesus had cleansed the temple of the money changers and of those who were charging exorbitant prices for animals that would be later offered in sacrifice. To the Jews of Jesus’ age, the temple was represented the presence of God among His people. This is part of the reason why people struggled with the idea of the temple being destroyed. Matthew24:1-3b “Then Jesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple. And Jesus said to them, "Do you not see all these things? Assuredly, I say to you, not one stone shall be left here upon another, that shall not be thrown down." Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things be?”

    The temple was considered, by many accounts, to be one of the ancient wonders of ancient civilization in which Jesus lived. The temple proper was about 105 feet tall and the portico was about 210 feet tall.  Jesus was crucified outside the gates of the city, but within view of the temple depending upon how His cross was oriented. Ironic to think that Jesus died just a short distance from a building that was emblematic of His Fathers presence among His people.  Even so, the Son of God was in the flesh walking among His people, and they were in ignorance about His identity (cf. Acts 3:17).

    The fact that Jesus was crucified outside the walls of Jerusalem has a strong symbolic meaning.  Under the Law of Moses, the remains of animals who were sacrificed had to be carried outside of the encampment to be burned and disposed of outside the assembly. Leviticus 16:27-28 says,  “The bull for the sin offering and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried outside the camp. And they shall burn in the fire their skins, their flesh, and their offal. Then he who burns them shall wash his clothes and bathe his body in water, and afterward he may come into the camp.” We, like those tasked with disposing of the remains of sacrificed animals, must bear a cost for approaching Christ outside of the gates. 

    Those who carried the sacrificed animals outside of the encampment or gates of the city were considered unclean for contacting a deceased, sacrificed animal until they were washed. Again, the last part of Leviticus 16:28 says, “…He who burns them shall wash his clothes and bathe his body in water, and afterward he may come into the camp.” The Jews who rejected Christ as the Son of God ridiculed those who professed Him as God’s Son and were ostracized for their convictions.

    This was part of what the recipients of the Hebrew letter were wrestling with—to say “in Christ” or to return back to the Law of Moses. Without apology, the Hebrew writer makes it plain to the recipients that the priesthood of Christ is far superior to the Aaronic priesthood, and it would be a mistake to reject Jesus. Hebrews 7:22-28 says, “By so much more Jesus has become a surety of a better covenant. Also there were many priests, because they were prevented by death from continuing. But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them. For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people's, for this He did once for all when He offered up Himself. For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.” 

    Just as there was a type of reproach upon those who handled unclean things to dispose of sacrifices, we bear a reproach for approaching Christ who was crucified outside the encampment or gates of the city of Jerusalem. We must be willing to come to Him outside of the gates and bear His shame.  Hebrews 13:11-13 says, “For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach.” 

The context of Hebrews further implies that Jews must leave Judaism (leave the camp) and come to Christ under the teachings of the New Covenant. Whatever things were unlawful to be consumed within the encampment of the wandering Jews would subsequently be unlawful to be consumed within the city of Jerusalem. Jesus’ death was symbolic of a departure from the Old Covenant and the beginning of a New Covenant.  His bloodpurchased the New Covenant. Matthew 26:28 says, “For this is My blood of the new covenant, which is shed for many for the remission of sins.” 

​Leaving the encampment (a type of tabernacle encampment in the wilderness wanderings) and joining Christ outside the gates could, in our context, apply to leaving the world (I Corinthians 6:9ff) and joining Jesus to bear reproach, ridicule, and disdain for our profession of faith in Him.  A secular, sensual mind will never understand or appreciate the value of suffering with Jesus.

    Suffering for following Jesus is expected. This stands in contradistinction to what some teach regarding a gospel of health and wealth.  Indeed, it is to be expected. 1 Peter 3:14-18 says, “But even if you should suffer for righteousness' sake, you are blessed. ‘And do not be afraid of their threats, nor be troubled.’ But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear; having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed. For it isbetter, if it is the will of God, to suffer for doing good than for doing evil. For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit.”