If I Could Do Church Again, Form #17.067

IF I COULD DO CHURCH AGAIN
I Would Do It Better
By
PASTOR BROOKY R STOCKTON

If I Could Do Church Again 3.0
Brooky R Stockton, PHD

Pastor / Professor Theology, ret.
PO Box 884
Tijeras, New Mexico (87059)
Date Year
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If I Could Do Church Again 3 .0 Page 2

Ta bl e of C o n te nt s
Table of Contents
Tab le of Co n t en ts ...................................................................................................... 3
Pr e fac e ..................................................................................................................... 5
Ackn ow led gm en ts ...................................................................................................... 6
M y Pa stor a l J o u r n e y ................................................................................................... 7
1. My T es ti mo n y ................................................................................................ 8
2. Lis t o f Th in gs D on e R igh t ................................................................ ................ 9
3. Lis t o f Th in gs La ck in g ................................................................ .................... 11
4. Lis t o f Th in gs I Wou ld D o D if f er en t ly .............................................................. 15
5. Su m mary of My M in is t ry ................................................................ ............... 19
Ch u r ch B u i ld in g Re so u r ces ........................................................................................ 21
6. God ’s M es s a ge to Pas to rs ................................................................ ............. 22
7. God ’s M es s a ge to T rai to rs ................................................................ ............. 22
8. Th e P as to r S ea rch L ett e r ................................................................ ............... 23
9. Th e Marks o f Tru e Dis ci p les h ip ................................................................ ...... 24
10 . Th e Slo p p y Ch u r ch ........................................................................................ 29
11 . Cl ow n s E n t ert ain in g th e Go ats ................................................................ ....... 31
12 . Wh e r e Hav e Al l th e Pro p h ets G on e? ............................................................... 33
13 . Do Ch u r ch w ith Di gn i ty an d E x ce ll en c e ........................................................... 35
14 . Th e Su ff ic i en cy o f S cr ip t u re ................................................................ .......... 40
15 . Th e Tr ag ed y of Ch u r ch I n corp ora tio n ............................................................. 47
16 . How to Bu ild a Good Ch u rch ................................................................ .......... 50
17 . Ru l es fo r C h u r ch Me et in gs ................................................................ ............ 54
18 . Ru l es fo r th e Ch u r ch fr o m 1 T i moth y .............................................................. 60
19 . Fas t es t G ro win g Re li gi o n in th e Wo rld ............................................................ 71
20 . Th e Fi rs t Co m mu n i on i n Sc rip t u r e ................................................................ .. 73
21 . Th e Ord in an ce o f B ap t is m ................................................................ ............. 76
22 . Th e Ord in an ce o f H ead c ov er in gs ................................................................ .... 81
23 . 1 Cor in th ian s 11 – F iv e Sac r ed Sy mb ols in Ch ris tian ity ................................ ..... 93
24 . Th e Ord in an ce o f th e Lo rd ’s Su p p er ............................................................... 97
25 . Pu ri ty in th e Ca mp ..................................................................................... 10 1
26 . Ch u r ch Dis cip lin e ....................................................................................... 10 5
27 . Ch u r ch Cou rts ............................................................................................ 11 1
28 . J u d g me n t Mu s t Be g in at th e Hou s e o f G od .................................................... 11 5
29 . Dr es s Cod es an d th e P er mis s iv e Pas t or ......................................................... 13 0
30 . Wo me n ’s D r es s in th e E arly Ch u rch .............................................................. 13 3
31 . Be w ar e o f t h e S w e et Ch u rch ................................................................ ........ 13 6
32 . Man a gin g Cr iti cis m ..................................................................................... 13 8
33 . Un d er A ccu s a tio n ....................................................................................... 14 1
34 . J es u s , th e G re at Div id er ................................................................ .............. 14 4
35 . Slo w Do wn ................................ ................................................................ . 14 7
36 . Ov e rc om in g R ac is m .................................................................................... 14 8
37 . How P eop le L ear n th e C h ris t ian Fai th ........................................................... 14 8
38 . Dos to ev s ky on th e I mp o rtan ce o f th e Ch u rch ................................ ................ 15 0
39 . A.W . Toz e r on th e Au th ority o f Ch r is t .......................................................... 15 0
40 . A M es s a g e for th e A gin g Ch u rch ................................................................ .. 15 1
41 . In v oc ati on s to St art a C h u rch S erv ic e ........................................................... 15 2
42 . Be w ar e o f An t in o mi an is m ................................................................ ........... 15 6
43 . Th e B eas t, t h e Ch u r ch , a n d Va cc in es ............................................................ 15 7
44 . Gov ern m en t is N O T God ................................................................ .............. 15 8
45 . Wh e n L ib e ra ls ar e in Ch arg e o f a Ch u r ch ...................................................... 16 0
46 . Wh e r e Hav e Al l th e M en Gon e ? ................................................................ ... 16 1
47 . Wh at Do es th e B ib l e Say Ab ou t F e ma l e Wa rr iors ................................ ........... 16 3
48 . Is D eb o rah a Mo d e l for Fe m al e Ch u r ch Le ad ers ? ................................ ........... 17 0
49 . Doc tr in es o f D e mo n s ................................................................ .................. 17 3
50 . Sh ou ld th e Ch u rch Lov e Hom os e xu a ls ? ......................................................... 17 7
51 . In D e f en s e o f Ha te ..................................................................................... 17 9
52 . Firs t D ay Sab b a th ....................................................................................... 18 3
53 . Th e Co mp ro mis in g Ch u r ch ................................................................ ........... 20 1
54 . Th e Ban ks t e rs A r e B ack ................................................................ ............... 20 7
55 . Th iev es in th e Ch u rch ................................................................ ................. 21 0
56 . Th e Wid o w’s M it e ...................................................................................... 21 2
57 . St e ward s h ip ................................ ............................................................... 21 4
58 . Bap t is t Blu es ............................................................................................. 21 9
59 . How Pas t ors B ec om e an E n e my o f G od ......................................................... 22 1
60 . Th e “ M e Too Mov e m en t ” G oes to Ch u rch ..................................................... 22 4
61 . Th e Sp i rit T old M e ...................................................................................... 22 6
62 . Av oid in g C ap tu re b y th e “Is ms ” ................................................................ ... 23 3
63 . Pas tor , A r e y ou Ar m ed ? ................................................................ .............. 24 0
64 . Th e N u mb e r On e N e ed i n th e C h u r ch ............................................................ 25 2
65 . Th e Cos t of S ou l -W in n in g ................................................................ ............ 25 3
66 . Th e P ray in g Ch u rc h ..................................................................................... 25 7
Ref er en ce s ............................................................................................................ 26 3
B ib l iogr ap h y .......................................................................................................... 26 4
Cruci Dum Spiro Fido

Preface
I am a man of modest talents who serves Christ as a church planter, pastor,
seminary p rofessor , lawyer, and writer. I am on a blazing mission to stamp out
mediocrity in today’ s Casual Coffee Cup so the church can become a tour de
force in delivering Christ’s church from the grips of averagen ess. Study “If I
Could Do Church Again” to avoid common mistakes and to do church right.
This work contains my (1) Monday -morning pastoral -quarterback insights into
church ministry with the hope that you will profit from the positives and
negatives of my experience; and, (2) study -note resou rces to challenge and
improve your own Christian ministry.
Dr. Brooky Stockton, ret. pastor / teacher

Acknowledgments
Many thanks to the websites for offering free pics f or illustrations
• Freepik
• Unsplash
• Art Explosions
• Creative Co m m o ns Li cen se # 89632483
• Unknown Sources
This work is f or personal use and the blessing of others. It is n ot for sale (2023)
If any graphics in this work trespass on copyright laws, please inform so they
can be removed.
Dr. Brooky Stockton
P.O. Box 1452
Tijeras, New Mexico - 87059

My Pastoral Journey
Family Motto: Cruci Dum Spiro Fido
“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in
me: and the life which I now live in the fl esh I live by the faith of the Son of
God, who l oved me, and gave himself for me. ” – Galatians 2:20

1. My Testimony
My Sunday school teacher never made
sense to me except once. One first -day
Sabbath morning, he challenged us to read
the Bible a little bit every day until we
finish it.
That week I hoofed down to the local
bookstore and bought me the biggest Bible
you’d ever seen – th e bigger the better. I
dived into Genesis like a fish af ter a lure.
Excitement rippled through my heart until
I got to Leviticus. I hit an iceberg.
It took me forever to get through that priestly manual. Ug! Being non -plused by
all the holiness laws didn’t improve my motivation.
It took me th ree years to read from Genesis to Revelations. Sh ortly, thereafter, I
met the summa cum laude in my college who asked me if I kn ew Christ as my
Savior. Briefly explaining the gospel to me, I was stunned to find out he , the
smartest student in college , believed that Christ, literally, tan gibly, physically
rose from the dead.
The lights came on and the Bible tasted like my mom’s chocolate cookies . I
bought a smaller Bible that I could carry around. I couldn’t lay the book down
and let it collect dust on some book shelf . I read it bef ore classes, after class,
and between classes.
Bored to the bones w ith secular studies , I quit college and went to Emmaus
Bible school. These people loved the Book and had integrity. Before class my
heart pounded with excitement as the professor walked th rough the door. I sat
on the front row lapping up every word like a cat with a bowl of warm milk.
Shortly, thereafter people came to know Christ and a church was born. Going to
work became a frustration because I could only study the Bible four hours a
day.
Swept up in soul -winning, church planting, pastoring, study and teaching, I
made all the dumb mistakes a young Ch ristian pastor can make . . . but God
was patient and His Word was self -corrective. Today, the Book of Leviticus is
one of my favorite s. I am more convinced now these ancient texts are the Sure
Word of God and th at the Scriptures are sufficient to “perfect” and
“thoroughly” equip those who seek Him with a whole heart.

Moreover, the Lord gave me the skills of lawyer and the train ing of an attorney
enabling me to serve the legal needs of th ose trapped in the n ets of the police
state an d our corrupt judicial system.
Blessed beyond what m y talents deserve..
2. List of Things Done Right

1. Prayer
Driven by a desire to know Christ, the Spirit impressed upon
be to start the day with a serious hour of prayer. I made
prayer lists and kept records of answered prayer. Archiving
triumphs built my faith in the Lord.
2. Quiet Time
During and after prayer I would read the sacred text devotion ally seeking to
apply it to my life. I did not mingle this with sermon preparation time. After
my daily bread , it w as time for breakfast and devotions with the family.
3. Marriage
By the grace God, I married right. He gave me a beautiful wife who is my
friend and sister in the Lord. S he supports me totally and completely. W e pray
daily for our ministry and family.
I can’t image trying to conduct a ministry with a complainin g, contentious ,
bitter, odious woman who is angry over carrying the Christian cross !
4. Bible school
After we were married, my wife and I sold everything we had, gave to
missionaries around the world, and headed off to Bible Sch ool
Taking my with me to school and attending classes together gave her the ability
to understand my vision, zeal, and many faults.
5. Mentors
God gave me street wise Christian mentors . I attached myself to these veterans
like barnacles on a w hale. My contemporaries loved the Lord and had tons of
zeal, but they lacked life experience. Fortunately, God gave th ese holy men the
ability to tolerate me and I became better for it.
6. Evangelism

I made it my ambition to find someone to witness to every day. This was good.
Learning how to proclaim and defend the faith made me stron g, and this was
the main means of building the church. Further, the task of evangelism helped
me to understand human nature.
7. Working i n the busi ness world
Working in a secular environment not only provided a source of income, these
work experiences taught me life skills one could not learn in the ministry.
8. Focus on the family: Marriage and children came first. Family devotions
came first. Home was a place of laughter, game nights, limited T.V., work, and
play. Saturdays, were filled with soccer, tennis, and football. No organized
sports on Sunday. Sunday was church day . . . a time to be with God’s people.
Children in the h ome were the best years of our life.
9. Emphasis on Bible studies and Developing Male Leadershi p
Sometimes I had five or six Bible studies a week. Amazingly, men came to know
Christ, and God used this to increase my understanding of th e gospel .
10. Focus on the knowing the Bi ble and theology.
God directed me to plow through every book of th e Bible every five years. This
not only en riched me as a person, it endowed me with the skills and knowledge
to theology classes in seminary. This habit of studying His Word made me a
balanced, responsible, doctrinally accurate Christian pastor.
11. Women’s roles and ministry .
My mentors taught me about male and f emale roles in the Christian ministry
which prevented me from falling into the balderdash of f eminism. This built
responsible male -led families, and lovely supportive wives.
12. Concentration on Studying the Gospel
Hanging around the fundamentals of gospel doctrine kept me from flying off
the merry go round of societal shifts. I n ever regret having a Bible -based
ministry and resistin g, highbrow cultural trends infecting the church .
13. Attention to Church Basics:
Concentrating on communion (breaking of bread), Bible readings, exegetical
preaching, prayer, f ellowship, church purity, church disciplin e and p u rity,
baptism, Headcoverings, male leadership, became maximum strength power
vitamins for church growth.
14. Church discipline
Not always pleasant, it had to be done. The church became holy and of ten those
disciplined were often turned back to th e Lord to the joy of all.

15. Seminary Training
I am grateful for the language skill s and exposure to theology in seminary. I
would do it again, but start at a much earlier age. That semin aries are
cemeteries is a weird, nonsensical utteran ce held close to those committed to
Biblical ignorance. If there is a problem with seminaries, it is that tuition costs
too much – a problem that prevents wou ld -be pastors f rom gaining knowledge
necessary to have an exegetical ministry.
I loved my seminary experience. Being with students and teac hing classes was
like throwing Bear R abbit into the briar patch.
16. Establishing a utonomous, non-government approved c hurch es
The fruit of evangelism was new believers. New believers needed a true church.
Building churches forced me to conf ront the elephant in the room which was
the civic pressu re to become a “smooth operating” government approved 501 c
3 “religious organization.” To replace the beloved head of the church with the
ugly IRS sent shivers down my spine. No could do!
17. Acquiring a church building
Obtaining a church building and having a physical presence in the community
meant we were serious about Christianity, about being stable, and having a
permanent influence in the community. Knowing the law an d building a strong
financial base was a requisite to purchasing a building without going into debt
or becoming a State franchise. This was a difficult, painful ex perience for me.
The ideal escaped me.
18. Providing an environment for c hurch fellowship
People are socially minded and need on e another. Ou r fellowship times and
potlucks were like enchiladas at a Mexican fiesta – loved by all.
19. Traveling to Israel
I’ve been to Israel th ree times. Whether taking a pilgrimage to the “Holy” Land
or engaging archaeological excavation s was equivalent to a year of Bible school.
There is something about knowing the geography of Biblical h istory that adds
interest, depth, authority, and perspective for a Bible teacher.
3. List of Things Lacking

I wish I had . . .

1. More training in church planting
I started my ministry on a hundred miles of bad road . I
shared the gospel with anyone who would listen. This “ rough
rider” ministry rocketed these eff orts into low earth orbit
creating all kinds of safety risks . What do you do with a
church when 90% of the people are under 40 years of age?
I had no formal training on ho w to start a church . . . lead a
church . . . or pastor a church facing atmospheric drag and orbital debris .
This learn -as-you-go travel plan was like driving a new Chevy down a pothole
filled road that broke our f ront axil more than once. I can’t help but think man y
broken axils could h ave been avoided with better training an d less torque in
the engine, but it was God’s travel plan f or me.
2. More pastoral traini ng
Oh, to have received training on preaching, leading church meetings, caring for
sick sheep, and building an organization. Forming an “elder team” was Biblical,
but hammered by personality challenges , weak agendas, and multiple conflicts.
3. More training in preaching
It takes time to learn how to preach accurately and meaningfu lly . . . to find
“one’s self” as a teacher . . . to develop a method and style th at honors God and
actually builds the church. I never regret studying sermons or going to
seminars. Formal training is essential for success. Too many preachers who
have the gift of gab can talk for hours an d saying nothing. We need better
equipped, more competent, holy men.
4. More training in conflict management
Sheep kick and bite. Every flock has its own share of politics and drama
queens. Many churches have Billy goats with Rambo personalities that butt
heads and women w hose tongues are tied in the middle and flappin’ at both
ends.
I wish I had more sh eep management cou rses that were not based on
psychological trends so prevalent in modern churches. Psychoheresy based on
secular pop psychology theories have no place in a Bible-based church.
A successful minister must understand church politics: personality types,
motivations, human nature, their tactics, body language, and the like.
5. More patience . . . and more trust in God
I woke u p every day saying to myself “are we there yet?” Having a living,
growing church and a big gospel influence in community was important to me .
Consequently, I was alert to every growth trend and too willing to change

itineraries. The introduction of new “programs” agitated the flock and rightly
so. It took me a while to calm down, slow down, and be happy with duty. God
was teaching me to trust Him for the results and to pace myself in this
marathon. I had to learn that following Christ is in not a list of dos, but “in
quietness and trust” is your strength (Isaiah 30:15). Avoid radical church shifts.
6. Less patience toward traitors.
Every church has miscreants that use slander, backbiting, gossip, slu rs, and
disparagement to maim the pastor and to divide the flock. Every good minister
will have to learn to deal with backstabbers, snipers, and Sherman tanks in the
church.
“ Strike the shepherd, and the sheep will be scattered . . . “ – Zechariah 13:7
As a young pastor, I was too nice, too patient, and too toleran t of muckraking.
As I matured God taught me to confront these def ectors swiftly and severely. A
good minister will build and protect the flock howbeit imperf ectly . In times of
weakness (exhaustion) that pastor needs faithful men around him that will
protect him and the flock from those that would scatter the sh eep by striking
the shepherd.
7. More training in music
Music is essential to church ministry – for worship, j oy, an d edification. Oh, to
have to have more musical skills. If I could do it again, I would have joined
male choirs in the community and taken music lessons.
8. More tent making skills
Those “in between times” in the Christian ministry crushed me. I can’t help but
think that learning a blue -collar, handy- man trade or skill would have relieved
much stress.
9. Addressed finances in the church more often
Men and women love money, and they know little about the stresses and
crosses born by ministers. They will rob a pastor blind if the pastor lets them .
My challenge was how to teach on money, giving, and tithing without
appearing like a beggar or a “gimme-gimme” church . This fear kept me
addressing stewardship issues responsibly for the good of the church.
10. More of an effort to unite with like-minds
The life of a minister can be lonelier than a polar bear. True friends are rare.
Uniting with others with cross -carrying minds and other “Bible junkies”
needed more energy.
11. Substantive l egal training

It wasn’t long into my ministry when members of my flock were victims of
crime and I f ound myself naked as a jay - bird when it came to the knowledge of
the law. One time a victim of sexual assault slugged the assailant breaking his
nose and spilling blood all over my office. On one occasion an over aggressive
business man sued me frivolously f or 5 million dollars for supporting the cause
of a lawyer f riend. On another occasion the IRS seized a frien d’s house, salary,
and truck with out a warrant, without a court order, and with out a jury trial for
not payin g $300,000 dollars of taxes when he only made $25,000 dollars a year.
I discovered that learning Biblical law, A merican law, legal terminology,
commercial terms, legalese, codes and statues, essential for su ccess. Knowing
the Bill of Rights backwards and forwards was essential to gu ide the church, to
help people in trouble with some govern ment agency . The Bible is a law book
and to live accurately one must study right and wrong; to know how to file
complaints in court; to write contracts; and, to defend people against the police
state.
12. Less business meeti ngs
Individually, people are great, but when they come together, they turn into
idiots. Everyone has an agenda to talking about weather, swatting flies, or
talking about the problems of Frank and $helly. Limit business meeting, and
when you attend one , is sure your written agenda item is fulfilled for the good
of the church.
13. Had established church courts t o mediat ed substantial member
conflicts
Knowing about the h istory church courts and binding arbitration contracts
would have relieved a lot of stress among contentious members of the church.
14. Not established adult Sunday schools
I wish I had eliminated Sunday Schools. Most adult Sunday Schools are a
complete waste of time because they are led by incompetent older men. .
15. Been more authoritative on Bible truth t hat others deemed
controversial.
The Bible is a counter -culture manual. I taught Biblical ethics, and addressed
issues of dress, headcoverings, women’s roles, and duties of men, but often did
so too timidly. A more bold, uncompromising spirit was needed when teaching
or discussing doctrines that did not fit the wokeness of ou r time.

4. List of Things I Would Do Differently
If I could do church again, I w ould . . .
1. Establish l iturgy and more responsi ve
readings
Liturgy is essential f or growing the whole
church in the faith. If I could do it again I
would establish liturgies on the followin g
subjects: the Lord’s Prayer, the Ten
Commandments, Beatitudes, the Apostle’ s
creed, certain psalms and parables and gospel
passages.
Figure 1: Unsplash
2. Establish dogmatic festivals and traditions to prevent apostasy.
Each church has good traditions and bad traditions. Some need to be kept, some
developed, and some “sacred cows” ne ed to be turned out to pasture.
Dogmatic Liturgy is essential to prevent apostasy . The church has authority to
create dogmatic services that emphasize the fundamentals of the faith ( Matthew
18:18-20). If I could do it again I would establish yearly church traditions . . .
programs . . . readin gs . . . and liturgy on the following: Christmas Sunday,
Christ’s circumcision Sunday (emphasize his humanity), Easter Services,
Pentecost Services w ith an emphasis on law, Ref ormation Sunday with an
emphasis on gospel accuracy,, Bible Sunda y to emphasize th e accuracy and
authority of Scripture, Stewardsh ip Sunday, Remembering Ch urch History, and
Galatians-Colossians Warning Sunday about departing from the gospel by
plunging into some cultural tren d: psych ology, homosexuality, feminism,
gender-bender nonsense, Charismatic con fusion, etc.
3. Provide shorter messages
I would exegete texts and avoid jumping around f rom Scriptu re to Scripture
unless I was preaching on a Biblical topic. My messages would be limited to 30 -
35 minutes so we could emphasize the Lord’s Supper, singin g, prayer, and
liturgy.
4. Eliminate adult Sunday s chools
If I could do it again, I would NOT have any adult Sunday School programs.
Rather, I w ould emphasize Bible readings, the Lord’s Supper, singing, prayer,
and Scripture teaching for the whole con gregation. I would h ave one Sunday
Morning church service and NO evening services.
I would have nurseries, Sunday Schools f or Children under 12, but no adult
Sunday schools. Sunday Schools degenerate into announcements, personal

counseling sessions, gossip meeting s, tou ch-feely group therapy sessions,
another preaching time by a yakety - yak male that believes Sunday School is his
time for the class to listen to him talk a bout his beliefs. Moreover, Sunday
school can easily degenerate into female dominate d discussions.
A good Sunday School class has a mature, discerning male leader that sees
himself as a manager of questions on a Bible subject and not a dispenser of all
heavenly and earthly knowledge. Skilled Bible study leaders are rare. I would
eliminate the adult Sunday School class altogether. In its place, I wou ld
encourage w eekly small group gatherin gs (with strict rules) that will live or die
based on the pu rpose of the class and the skills of the leader.
Moreover, I w ould absolutely f orbid a small group with men in it to be taught
by a woman . . . the only exception to this rule would be a servi ce groups that
offers a hands-on ministry in the community which our beloved sisters seem to
excel in organization al skills.
I would emphasize mid-week Bible study / prayer time for men led by the
pastor; and, a women’s prayer, Bible stu dy led by a spiritually mature,
competent older woman.
5. Urge measured neighborhood Bible Studies
Small group ministries are essential for church growth. A pastor cannot do it
all. But, managing a small group takes leadership -discernmen t-listening skills.
Ministry team leaders must be trained. Bring in experts to train others. Don’t
pretend to be a know -it-all pastor.
Moreover, Bible study leaders must learn to shut their mouth, to stop talking,
and to see themselves as a manager of questions, rather than a dispenser of
knowledge ; as a question machine, not an answering machin e. A Bible study
that turns into a place for sermonettes is a colossal failure.
6. Set minimal, rules of order
Rules are essential f or order and discipline. But, setting rules can create
conflict among “free spirits. What you allow in moderation will become an
excuse for others to do in excess. I had to learn to take stands, set rules f or the
glory of God, and risk offending people.
If you have rules, you will be called “legalistic.” Set minimal, sensible rules
and learn how to def end yourself against criticism.
7. Establish Dress Codes
I would be death on casual, sloppy dress for church.
You can talk about modesty all day and everyone will agree with you. But, set a
rule for dress in chu rch that defies the latest fashion like not wearing jeans
with holes in them to church, and the sheep will baa and kick. Tough!

I had to set honorable dress codes for myself as a minister, an d to establish
dress code for both men and women. I would set rules against men wearing
tank tops to church or sportin g godless tattoos, but with less timidity. It must
be done so we can focus on our mission and not the ugly display of flesh .
8. Lord’s Supper E very W eek
We celebrated the Lord’s Supper each week, but I would move it to Sunday
morning.
The Lord’s Supper is the most important meeting of the church because it
focuses the whole body on Christ, the cross, and His salvation (Acts 2:42).
Making the Lord’s Supper the central practice of the whole church enables the
body to be Christ -centered and not pastor-centered nor preaching -centered n or
music centered.
I would develop a w eekly Sunday morning worship service ( communion) with
Bible readings, liturgy, prayer, singing and sharing of the elements. It would
have dignity, honor, and esthetic excellen ce. We would sing famous hymns and
not praise songs with endless “I” centered themes. I would appoint two or
three holy men to pray, and two or three holy men to share brief one minute
devotion about Christ, the blood, the cross, justification, or a gospel subject.
Prayers and devotions would be written out. I would purge church services of
hillbilly, local yokel prayers! The worship service would be organized around a
gospel theme and not willy -nilly.
9. Be more liberal wit h modes of b aptism
Baptism is a necessary church ordinance. I would consider R.C. Sproul’s view
of infant baptism . Further, I would establish sprinkling / pou ring as method of
baptism. How can an y church afford spending $400,000 dollars plus to build a
baptismal that meets all the dressing needs and city codes f or handicap
services? Immersion is good, but expensive an impractical in an urban society.
10. To unapologetically practice the ordinance of h eadcovering s
My first church practice d the dogma of headcovering . . . but I did it too
timidly.
The practice of headcovering s in 1 Corinthians 11 is a church ordinance just as
important as the Lord’s Supper and baptism. The church practiced the rite o
headcoverings meticulously until the avalanche of free sex an d pornography
swamped the culture in the 1960s.
Furthermore, this ordinance is an antidote for woman’s suffrage, feminism,
homosexuality, a bortion, gender-bender nonsense, divorce, friction in marriage,
antinomianism, and a lack of holiness in the body. I never regret initiating this
practice, but if I had to do it again, I wou ld do proudly and boldly . I would

create position papers on this subject an d make them available for distribution.
When addressing this subject, I would do it humbly, but with the authority of
the whole Scripture.
11. Practice wearing c lergy attire
Because I had no f ormal training to be a pastor or to be in the rol e of a pastor,
pastoral dress was never a topic of discu ssion,
If I could do church again, I w ould adopt minimal clergy attire . . . at least
preaching with a black robe. This would remind me that when I am in the
pulpit, I must represent the L ord accurately and graciously. This would remind
the people to respect the ministry and to treat his message seriously.
Further, I would insist that all choir members wear a robe to avoid the
flaunting of individual fashions, and individualism. The choir is God’s choir
and the music team needs to sing, dress, and behave like they represent the
King of kings.
12. Develop or adopt a Catechism
If I could do it again, I would develop a catechism for children and adults that
would insure a proper foundation for church membership. I like the traditions
of Fairhaven Bible Chapel in San Leandro California.
13. Expect problems; Handle criticism better.
If I could do it again, I would study church politics and conflicts. I was always
stunned by so many ethical problems in the flock until my wife told me, “Your
office is the garbage pit of the West. God sent you these problems because He
knew you would han dle them Biblically to the best of your ability.” After she
said this, my spirit rested. Not only was I at peace, I welcomed people
problems with new vigor in the strength of the Lord.
14. Make the Church St aff the Ministry Team
I would not have elders making decision for ministries of the church for which
they are not involved.
If I had an elder team, the elder team would have a limited fu nction; that is,
they would be a visitation team, or pastor advisory team, or a business meeting
team, but not all three.
Elder teams are packed with men with different gif ts, ambitions, weaknesses,
and agendas. Like government, elder teams tend to expand their jurisdiction to
control the pastor, church finances, church families, and doctrinal issues. Often
time, elders have no ministry in the church. They are wealthy men with lots of
opinions about how the pastor should perform and the church governed. Get
these men off the board. We need solid, humble, pure, holy servant males on an
elder team. No women allowed!

If I had to do it again, the elder teams would be advisory in nature and have no
decision making authority.
In its place, I would establish a ministry team that meets once a month that
would include ministry leaders. These people would also be advisory and
would be endowed with power to make decisions about the direction of their
ministry.
I would accept responsibility for the whole church and not share that
responsibility with any man. Ultimate decisions would fall on my shoulders.
While voting may be indicative, the church would not function like an
irresponsible democracy where no one accepts responsibility.
Men, out of pride, will destroy a church battling for their agenda, but a good
pastor will never make a decision to intentionally hurt the church. The
shepherd should make ultimate decision s for the good of the flock. Get rid of
voting and the democratic mindset. A benevolent dictator is far superior to an
irresponsible democracy.
15. Unite with others
I would invest more time and energy to locate an d unite with men of like mind
. . . even join a denomination with like values.
It is necessary to have a strong, indepen dent, local church, but it is also
important to unite w ith others of like mind. I would let my church know that
we will look for a denomination to join . . . if we can find it. My personal
church choice would be a Calvary Chapel model or a P resbyterian Model where
presbyters meet to discuss the issues of our times. I would avoid the
democratic, voting SB Baptist model like the black plague.
____
This servant longs to see assemblies delivered from Coffee Cu p Christianity
and become His holy church. Consider carefully the Study Resources in “If I
Could Do Church Again,” and God can use this to empower you r ministry and
to be a servant of His Majesty.
5. Summary of My Ministry
By the grace of God, the Lord gave me th e best mentors a man could ever ask
for: Men who helped me grow in Bible kn owledge, life & ministry ski lls, and in
the practice of law. God su rrounded me with men more talented than me: Don
Neilson (CO), Walter Steitz (CO) , Marion Michaux (CO), Jim Wright (CO), John

Walden (CO), Elden Daniel (CO), Oscar Black (NM), Bill McDonald (CA), John
McCallum (IL), Bill Taylor (CO), Jean Gibson (CA) , Dr. Steven Collins (NM),
Jean Walsh (NM), J ohn Rushdoony (CA) , Pastor J ohn Weaver ( AL), Antonio
Gutierrez ( NM), Ch ris Hansen (CA), Walter Check (AZ)
By the grace of God, the Lord enabled me to grow in the skills of personal
evangelism where I became a practitioner of the soul – skills that God used to
start Christian ministries, establish Christian schools, grow churches, and serve
the legal needs of th ose trapped by the corru ption of the DOJ and courts.
By the grace of God, He gave me knowledge of fundamental law and plenty of
experience in legal land.
By the grace of God, He enabled me to start two Christian sch ools (CO, NM), a
Boys Ranch (CO) , an d churches. I served as President of an Evangelical Pastoral
Fellowship, Presiden t of New Mexicans A gainst Porn ography, the Dean of Men
and Professor of Theology at Trinity Seminary (NM) , a Baptist Pastor (NM) , and
director of numerous ministries (Nike Ministries). The Lord game me three
tours of the Holy Land including experiences on the archaeological digs at
Bethsaida and the City of Ai. Later in life I received legal training and started
Judicial Watch of New Mexico, a law edu cation ministry and an organization
for political activism.
By the grace of God ministries grew, even doubling or triplin g in membership.
On two occasion s I was informed by two different den omin ational leaders that
the churches in which I served were the f astest growing churches in the
denomination.
Yes, I had conflicts , and men had their points of contentions with me. But, God
graciously gave these men patience to work alongside of His flawed servant.
By the grace of God, He surrounded me with gifted men whose skills were
greater than mine. A t all times, I was treated better than my talents deserved!
Dr. Brooky Stockton

Church Building Resources
Figure 2:
Unsplash: Jack Sharp Photograph Free Download
2 Corinthians 13:10 Therefore I write these things being absent, lest being
present I should use sharpness, according to the power which the Lord hath
given me to edification, and not to destruction.
~~~~~~~~~~~~~~~~~~~~~~~~~~~
The following materials are unedited sermon notes and seminary lectu res that
may provide a resou rce for the Lord to build your ministry.

6. God’s Message to Pastors
“Thus says the LO RD of hosts: If you (pastors) will walk in my ways and keep
my charge, then you shall rule my house and have charge of my courts, and I
will give you the right of access among those who are standi ng here.” –
Zechariah 3:7.
“True instruction was in his mouth (Levi / priesthood), and no wrong was
found on his lips. He walked with me in peace and uprightness, and he turned
many from ini quity.” – Malachi 3:6
7. God’s Message to Traitors

1 Samuel 15:3
Now go and strike Amalek and devote to destruction all that they have. Do not
spare them, but kill both man and woman, child and infant, ox and sheep,
camel and donkey.’” - 1 Samuel 15:3
“ Strike the shepherd, and the sheep will be scattered . . . “ – Zechariah 13:7
Dear Pastor:
Serve the Lord with integrity and holiness.
Know that every tru e minister has a Judas – usually a wealth y, sophisticated
engineer or business man in the church with an evil eye toward the pastor and
the church. Even Jesus, who did every thing right, had a traitor. David had an
Absalom and an Ahithopel; Paul had a Demas.
Dating back to 1534, during the reign of Elizabeth's father, Henry VIII, legal
statutes made it treason to refer to the ru ler as a tyrant. The penalty for such a
crime was death.
Macbeth opens with Thane of Cawdor being accused of treason and sentenced
to death without trial. Later on, Lady Macduff affirms before his son that
traitors "must be hanged ".
Learn the lesson! Don’ t tolerate treachery, treason, defamation, libel, aspersion,
gossip, maligning, defaming or anyone traducing your ministry. God is not
calling you to be patient with traitors to the gospel or to you. A rebuke by a

friend is acceptable, but backbiting with the intent to crush your ministry must
be dealt with swiftly and severely.
You must be like David, loyal to your mentors and to your people (1 Samuel
24). If you assault a weak leader, you are providing your ministry team with a
model of how you want them to treat you when you are weak. Notice h ow
David treated Saul. He did not lift up a hand to injure the man or his
reputation. Thus, David provided his men with a model of how to treat a weak
leader (protect them); and, when David was a weak king during the Absalom
revolt his men surrounded him and protected him f rom the rebels.
Study 2 Corinthians and learn how Paul defended himself wh en the chickens
were pecking under the porch about his ministry.
8. The Pastor Search Letter

The Pastor Search
From the Chairman of the Board of Deacons at First Church

Date: 62 A.D.
To the Deacon Board of First Church:
As you know, our search committee has been trying to locate a pastor for our
501 (c) 3 organization – a pastor of whom we can be proud —a man who can
preach, teach, w rite, sing, lead music, administrate, visit, pray, evangelize, tell
jokes, cook, counsel the hurting, and pet the sheep.
On my trip to Macedonia, I met a preacher who wants to establish a church in
our area and I asked him about his qualif ications . I did not kn ow what to say.
Please advise me as to how I should answer.
He is a short man in his sixties who was raised a Jew, but he converted to
Christianity while in his mid -thirties. He has a speech impediment and a
loathsome eye disease. His astounding resume’ includes three missionary tours.
Some say he is one of the greatest evangelists of our time, but I’m not too sure
about that. Though h e has been instrumental in establishing over 25 churches,
he has split many synagogues in the area.
The man is opinionated and controversial. Sometimes he refu ses to take money
for his preaching, an d supports himself through his blue -collar craft. Some say
he is a negative man because he preaches against circumcision and Zionism.

Some say the man is a heretic because he preaches against the law as a means to
salvation. He upset the vegetarians because he said they were no longer under
the Torah’s dietary laws , and the Greeks were disturbed because he rebuked
them for eating ham sandwiches in front of the Jews at a church potluck.
Everywhere he goes there seems to be trouble. The man has been accused,
beaten, arrested, imprisoned, put in stocks, and stoned. By th e scars on his
back, it looks like he has received 39 stripes on more than one occasion. Early
in his life, he escaped from King Aretas having been lowered over the wall in a
large fruit basket. He is obviously not su bmissive to civil authorities.
While he was incarcerated in Philippi, He refused to yield his constitutional
rights, and the Mayor of Philippi gave him a police escort out of the city. In
Thessalonica, he preached there was another king besides Caesar. This is bound
to get him into political trouble. Even Felix and Festus imprisoned him for
allegedly creating a riot in Jerusalem.
The talk around town is that Caesar is likely to indict him for treason against
the State. The Macedonians said he preached against Socrates and Plato. Many
were offended because he said Jesus is th e only way God. He is not only
politically incorrect, he preaches against psychologists, the high priests of our
society. He seems to have difficulty in getting along with oth ers. The Galatian
churches do not want him back, and high ly -esteemed Demas will not have
anything to do with the man. He and Barnabus argued in Antioch over a
missionary candidate. One w onders abou t his relational skills! After all, if a
man can’t get along with Barnabus, who can he get along with?
Please advise me what to do. The man is insistent on coming to our area. His
name is Paul the Apostle, sent not from men, nor by man, but by Jesus Christ
and God the Father.
The Deac
P.S. A messenger from Corinth just arrived and reported that the brethren were
disturbed by Paul’s authoritarian approach to handling a you ng man who just
married his father’s wife. Maybe we should ask Demas to be our pastor. He’ll
obey the government and help us to become a government approved church. He
is respected in the community, and he is a man of means. I know we would be
proud to have him as our pastor.
9. The Marks of True Discipleship

When I was a young Christian, I was greatly blessed by the Plymouth Brethren.

These people love th e Bible and our precious Savior.
The most influential book in my early life was "True
Discipleship," by William McDonald, former P resident
of Emmaus Bible Sch ool.
I've prayed with the man, walked with him, and listen
to him speak many times. I am pleased to present a
portion of his work here and encourage all our readers
to purchase his book and to reflect on wh at it means to
be a true disciple of our Lord Jesus Ch rist.
Once I was over at his one room apartment seeking
guidance on how to follow Christ. His apartment had a
chair, a couch, some bookshelves full of books, and a
small dining table set for four. Glancing at an open
closet, I saw a few suits, a hand full of shirts, and
three pairs of shoes neatly arranged.
Bill shared with me how he was on his way to being a million aire when the
Lord, th rough His Word, led him to sell all his "treasures," and give his stash of
cash to missionaries, and to live by faith.
He never changed. H e lived simply and sacrificially f or Christ writing and
preaching the rest of his life.
Here is a man that practiced what he preached! He died as he had lived, a true
disciple of ou r Lord Jesus Christ.
Enjoy His work on "True Discipleship" and may the Lord give you faith to deny
yourself, take up your cross, and to follow Him (BRS) .
___________
“Sitting down, Jesus called the Twelve an d said, "If anyone wants to be first, he
must be the very last, and the servant of all."” Mark 9:35NIV
The pathway to true discipleship begins when a person is born again. It begins
when the following events take place:
When a person realizes that he is sinful, lost, blind and naked before God.
. When he acknowledges that he cannot save himself by good character or good
works.
When he believes that the Lord Jesus Christ died as his Substitute on the Cross.
When by a definite decision of faith, he acknowledges Jesus Christ as his only
Lord and Savior. This is how a person becomes a Christian. It is important to
emphasize this at th e outset.

Too many people think that you become a Christian by living a Christian life.
NOT at all!
You must first become a Christian before you can live the Christian life.
The life of disciplesh ip outlined in the following pages is a su pernatural life.
We do n ot have the power in ourselves to live it. We need divine power. Only
when we are born again do we receive th e strength to live as Jesus taught.
Before reading any f urther, ask yourself the question, “Have I ever been born
again? Have I become a child of God by faith in the Lord Jesus?” If you have
not, receive Him now as you r Lord and Savior. Rather, He seeks those who will
give Him first place in their lives.
“He looks today, as He has ever looked, not for crowds drifting aimlessly in
His track, but for in dividual men an d women whose undyin g allegiance will
spring f rom their having recognized that He wants those who are prepared to
follow the path of self -renunciation which He trod before them”1 —H. A. Evan
Hopkins.
Nothing less than unconditional su rrender could ever be a fitting response to
His sacrifice at Calvary. Love so amazin g, so divine, could n ever be satisfied
with less than our souls, our lives, our precious all. The Lord Jesus made
stringent demands on those who would be His disciples —demands that are all
but overlooked in this day of luxury living. Too of ten we look upon
Christianity as an escape f rom hell and a guarantee of heaven. Beyond that, we
feel that we have every right to enjoy th e best that this lif e h as to offer. We
know that there are those strong verses on discipleship in the Bible, but we
have difficulty recon ciling them with ou r ideas of what Ch ristianity should be.
We can accept the fact that soldiers give their lives for patriotic reasons.
We do n ot think it strange that Communists give their lives for political
reasons. But that “blood, sweat and tears” should characterize the life of a
follower of Ch rist somehow seems remote and hard to grasp. And yet the w ords
of the Lord Jesus are clear enough. There is scarcely any room for
misunderstan ding if we accept them at th eir face value. Here are the terms of
discipleship as laid down by the Savior of the world:
THE SEVEN MARKS OF TRUE DISCIPLESHIP
1. A supreme love for Jesus Christ.

“If any man come to me and hate not his father, and mother, and wife, and
children, and brethren, and sisters, yea, and his own life also, he cannot be my
disciple” (Luke 14:26).
This does not mean that we should ever have animosity or ill -will in our hearts
toward our relatives, but it does mean th at our love to Christ should be so

great that all other loves are hatred by comparison. Actually, the most difficult
clause in this passage is the expression, “yea, and his own life also.” Self -love
is one of the stubbornness hindrances to discipleship. Not un til we are willing
to lay down ou r very lives for Him are we in the place where He wants us to be.
2. A denial of self.
“If any man will come after me, let him deny himself...” (Matthew 16:24).
Denial of self is not the same as self -denial. The latter means foregoing certain
foods, pleasures, or possessions. But denial of self means such complete
submission to the lordship of Ch rist that self has no rights or authority at all. It
means that self -abdicates the throne. It is expressed in the words of Henry
Martyn, “Lord, let me have no will of my own, or consider my true happiness
as depending in the smallest degree on anything that can bef all me outwardly,
but as consistin g altogether in conformity to Thy will.
”My glorious Victor, Prince divine, Clasp these surrendered h ands in Thine, At
length my will is all thine own, Glad vassals of a Savior’s throne." H. G. C.
Moule
3. A deliberate choosing of the cross.
"If any man come af ter me, let him deny himself and take up his cross...”
(Matthew 16:24).
The cross is not some physical infirmity or mental anguish; these things are
common to all men. The cross is a pathway that is deliberately chosen. It is “a
path which so far as this world goes is on e of dishonour and reproach” — C. A.
Coates. The cross symbolizes the shame, persecution and abuse which the
world heaped upon the Son of God, and which the world will heap on all who
choose to stand against the tide. Any believer can avoid the cross simply by
being conformed to the world and its ways.
4. A life spent in fol lowing Christ.
“If any man come af ter me, let him deny himself, and take up his cross, and
follow me” (Matthew 16:24).
To understand what this means, one need simply ask himself, “What
characterized the lif e of the Lord Jesus?” It was a life of obedience to the will of
God. It was a life lived in the power of the Holy Spirit. It was a life of unselfish
service for others. It was a life of patience and longsuffering in the face of the
gravest wrongs. It w as a life of zeal, of expenditure, of self -control, of
meekness, of kindness, of faithfulness and of devotion (Galatians 5:22, 23). In
order to be His disciples, we must walk as He walked. We must exhibit the f ruit
of Christ-likeness (John 15:8).
5. A fervent love for all who belong to Christ.

“By this shall all men know that ye are my disciples, if ye have love one to
another” (John 13:35).
This is the love that esteems others better than oneself. It is the love that
suffers long and is kind. It vaunts not itself and is not puffed up. It does not
behave itself unseemly; seeks not its own, is not easily provoked; thinks no
evil. It bears all things, believes all things, hopes all things, and endures all
things (1 Corinthians 13:4 -7). Without th is love, discipleship would be a cold,
legalistic asceticism.
6. An unswerving continuance in His Word.
“If ye continue i n my word, then are ye my disciples indeed” (John 8:31).
For real discipleship there must be continuance. It is easy enough to start well,
to burst forth in a blaze of glory. But the test of reality is endurance to the end.
Any man who looks back after putting his hand to the plot is not fit for the
kingdom of God ( Luke 9:62). Spasmodic obedience to the Scriptures will not do.
Christ wants those who will follow Him in constant, unquestioning obedience.
Keep me from turning back.
The handles of my plough with tears are wet,
The shears with rust are spoiled, and yet, and yet,
My God! My God! Keep me from turning back.
7. A forsaki ng of all to follow Him.
“So likewise, whosoever he be of you that forsaketh not all that he hath, he
cannot be my discipl e” (Luke 14:33) .
This is perhaps the most unpopular of all Christ’s terms of discipleship, and
may well prove to be the most unpopular verse in the Bible. Clever theologians
can give you a thousand reasons why it does not mean what it says, but simple
disciples drink it down eagerly, assuming that the Lord J esus knew what He
was saying. What is meant by f orsaking all? It means an aban donment of all
one’s material possessions that are not absolutely essential and that could be
used in the spread of the gospel.
The man who forsakes all does not become a shiftless loafer; he works hard to
provide f or the current necessities of his f amily and himself. But since the
passion of his life is to advance the cause of Christ, he invests everything above
current needs in the work of the Lord an d leaves the future with God. In
seeking first the kin gdom of God and His righteousness, he believes that he
will never lack food and clothing. He cannot conscientiously hold on to surplus
funds when souls are perishing for want of th e gospel. He does not want to
waste his life accumulating riches that will fall into the devil’ s hands when
Christ returns for His saints. He wants to obey the Lord’s injunction against

laying up treasu re on earth. In forsaking all, he offers what he cannot keep
anyway, and what he has ceased to love.
Indebted to William McDonald, BRS / pastor
10. The Sloppy Church

“Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of
God.” - 1 Corinthians 10:31
The pastor stood up dressed in blue

jeans and a dark t -sh irt to read the
Word. He did a nice job exegeting
Scripture, but I had to ask, “Why is he
so casual?”
A few weeks later, the pastor was
absent, and a deacon gave a “Ch ristmas
message” dressed in blue jeans, a
mechanics vest, and boots with some
kind of brown goo caked on the sides of
his leather. He looked like he ’d just
came from doing his chores in the
Figure 3: Unsplash
barnyard.
His “sermon” did not contain a central text; and, his first ten sentences began
with the word “I.” Further, his message did not f ocus on Jesus’ birth. But, it did
contain all the Christian phrases he’d heard over the last 20 years.
According to John Blake at CNN, “people are really letting go and tak ing that
whole “come as you are thing too far.”
“It’s like some people decided to stop mowing the lawn and then
decided to come to church,” says DeBonville, rector at the Church of
the Good Shepard i n Massachusetts. “No one dresses up for church
anymore.”
“Instead of donning their Sunday Best, many are just showing up i n
whatever they wore on Saturday mowing the lawn . Some church
leaders are encouraging the trend by dressing in jeans and untucked
“Banana Republic” shirts themselves to create a “seeker -friendly”
atmosphere to attract souls who might not b e Christians yet, but are
thinking about it. If t hey see a pastor sharing the gospel in some

track pants, I guess they might be more incli ned to accept Christ?”
Principles affecting dress from 1 Corint hians 10
“Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of
God.” - 1 Corinthians 10:31
 The LORD God is a great King. When we dress and act our best, we honor
him as a respectable, regal Monarch (Malachi 1:14).
 The Scripture says “do all things decently and in order” (1 Corinthians
14:40).
The word “decently” means behaving in a way that conforms to
acceptable standards — the standards set for the h ouse of God not the
local track team.
The word “order” refers to the rules and standards of a holy society.
 When there is a cloud in the pulpit there is a f og in the pew; when there is
dirt on the pastor, th ere is mud on the sh eep.
 When a pastor fails to reflect the glory of the King (Malachi 1:14), the people
do not understand the dignity of Christ.
 If the pastor does not dress up, the people will dress down.
 If the pastor is casual about what he wears, the parishioners will be casual
about the Word of God.
 If the pastor doesn’t care about the message his attire sends, why should the
people care about th e mission of the church? How could a visitor come away
from a casually dressed church gathering thinking that Jesus is the King of
kings and Lord of Lords?
 As looking rich is vain so is looking poor (James 2).
Application
 This text implies Christians should array
themselves properly, decently, with dignity when
attending church.
 We don’t have to look like a prince in
Buckingham Palace, but we are going to meet the
king. Dress appropriately for meeting royalty.
 Since the word “order” (taxis) refers to the
“proper distribution of things, ” the text implies
Figure 4: Source DeMilked there is a proper , orderly way to dress when
coming into God’s temple.

 Instead of “dressin g down” maybe w e should consider “dressing up” to
God’s standards f ollowing the rules of H is House.
 Admittedly, styles change through the decades. At a minimal s anctified
people should wash up and clean up befo re meeting with the Lord (Exodus
19:15). Modesty, propriety, and humil ity are always in style ( 1 Timoth y 2:9).
 Hat removal by men and headcoverings by women is always appropriate (1
Corinthians 11 )
 When approaching the LORD God, be beautiful within and without.
 Worship him in the beauty of holiness (Psalm 96:9 ) is a reference to the High
Priest’s robes and the attractiveness of set-apart-ness. He is a “great King:”
therefore, kiss His scepter. Act and dress your best ( Malachi 1:14).
 One’s outward presentation is evidence of one’s inner disposition.
 Our Lord is a Great King and everything we do should reflect humility and
excellence.
“But cursed be the deceiver, whi ch hath in hi s flock a male, and
voweth, and sacrificet h unto the Lord a corrupt thing: for I am a
great King, saith the LORD of hosts, and my name is dreadful among
the heathen” (Malachi 1:14).
Lessons f rom the Royal Palace: The guide for meeting with the King of Queen
of England is as f ollows: “It is said that in the presence of royalty you should
avoid wearing something exposing your arms. Formal dress is recommended.
Jeans and trainers w ill be unacceptable ( Whales online: May 26, 2022).
 If you are the Lord’s servant, dress like a servant of his Maj esty in Heaven.
11. Clowns Entertaining the Goats

“in the latter times s ome shall depart from the
faith”- 2 Thessaloni ans 2:3
Over the past few years, there has been a tidal

wave of contemporary Ch ristian church leaders
who have dramatically announced they are
‘leaving the faith’ because they no longer
believe the Bible is true.
Figure 5: Source - Syracuse.com Joshua Harris, author of ‘I Kissed Dating

Goodbye‘ decided he had had enough and walked away.
Baptist pastors w rite editorials in USA Today telling Christia ns to ‘apologize to
the LGBTQ+.’ A nd, J esse Duplantis still needs $54 million for that new jet.
Marty Sampson, worship leader and popular writer, says he doesn’t want to be
a Christian anymore.
This should not surprise us. The Bible warns us about end time’s apostasy.
“Now the Spirit speaketh expressly, that in t he latter times some
shall depart from the faith, giving heed to seducing spirits, and
doctrines of devils; Speaking lies in hypocrisy; having their
conscience seared with a hot iron;” 1 Timothy 4:1 ,2 (KJV)
One of the great tragedies of the modern ‘seeker sensitive‘church movement is
that they created converts based on their feelings rath er than on the W ord of
God.
Q: Why are many modern megachurches f illed to overflowing on a Sunday
morning?
A: Because they come for the music, and the fun, and the coff ee shop in the
lobby. They love how good they f eel wh en the service is over. And none of that
is biblical, and none of that is the gospel of the grace of God.
“That we should be to the praise of his glory, who first trusted i n
Christ. In whom ye also trusted, after that ye heard the word of truth,
the gospel of your salvation: in whom also after that ye believed, ye
were sealed with that holy Spirit of promise, Which is the earnest of
our inheritance until t he redemption of the purchased possession,
unto the praise of his glory.” Ephesians 1:12 -14 (KJV)
“And unto the angel of the church of the Laodiceans write; These
things saith the Amen, the faithful and true witness, the beginning of
the creation of God; I know thy works, that t hou art neither cold nor
hot: I would thou wert cold or hot. So then b ecause thou art
lukewarm, and neither cold nor hot, I will spue thee out of my
mouth.” Revelation 3:14 -16 (KJV)
But when all you are fed is peppy, upbeat ‘worship songs’ with their endless
and mind-deadening repetitive choruses in ‘church services’ that make you
applaud everything that is said and done, you are spiritually dead . You are
empty inside and unable to weather the storms of life . Eventually, you quit like
Marty did and all the others have done.
Todd Starnes quotes John Cooper who expressed his deep con cerns about so -
called Ch ristian leaders who are openly renouncing their faith and others who
are tu rning their backs on biblical teachings.

“We are in a dangerous place when the church is looking to 20 -year -
old worship singers as our source of truth,” he wrote. “We now have
a church culture that l earns who God is from singing modern praise
songs rather than from the teachings of the Word.”
“Amen, brother! Preach!” (Todd Starnes)
Charles Spurgeon w arned that the time would come when instead of pastors
feeding the sheep; th e church would be filled with clowns entertain ing the
goats. That day is here!
12. Where Have All the Prophets Gone?

His disciples remembered that it is written: “Zeal fo r your house will consume
me.” -John 2:17
Zeal is a praise worthy zeal to preserve something precious.

Q: Have you noticed a dearth of rabble -rousing, street -
fighten’ holy men duking it out with Marxists in the market
place of ideas?
Q Where h ave men of muscle and might, courage and
conviction, iron and steel g one?
Q: Why have rugged Christian men been replaced with
“happy-meal” seekers committed to never offending
whining pussy-whipped, clean shaven girly feminists that
don’t know the difference between jam and jelly?
Figure 6: Source
Dr. Sebastian Gorka, former deputy assistant to P resident
unknown Donald Trump, noticed the same dearth of leadership in the
military, saying, “political correctness” in today’s armed
services would prevent the ascen dance of historical military leaders such as
Dwight Eisenhower, George Patton, and Omar Bradley.
“We have lost so very, very much in terms of leadership,
determination, and just forthrightness,” determined Gorka. “Look at
the Eisenhowers or the Pattons or the Bradleys. These individuals
wouldn’t make it past major in today’s military, because they woul d
be seen as iconoclasts and too much individuals who are prepared t o
talk the truth.”
Political correctness i nfected our general off icer class,” estimated

Gorka. (Breitbart News. 6/6/2019).
We don’t live in a vacuum. What is true in America’s army is true in the Lord’s
Army.
It seems like Ch ristians are being trained to be sweet, tea -totaling, politically -
balanced, inoffensive caretakers in church mausoleums assuring that comatose
Christians never come alive for Christ.
No! We are NOT suggesting believers need to fall for pseudo -revival shams
common among emotion -seeking church attenders. Rather, we are calling for
spiritual testosteron e among holy men th at stand on the principles of God’s
Word.
Many Christians are being trained th rough free speech zones, bubble zones,
trespass zones, anti - hate laws, anti -bullying legislation, government zero -
tolerance policies, hate crime statutes, and other we’re -gonna-control-ya bills
passed by state legislatures – bills aimed at discouraging dissent always
reminding the people that resistance to tyranny is futile, vain , and illegal . . .
that “blue lives matter” . . . that ya need to be good little Ch ristian boys and
girls that do everything the government wants.
When Americans are more concerned about being politically correct than
Biblically correct they promote the tyran ny of the police state.
“What the architects of the police state want are submissive,
compliant, cooperative, obedient, meek citizens who don’t talk back,
don’t challenge government authority, don’t speak out against
government misconduct, and don’t step out of line” (John Whitehead)
When religious f olk protect tyrants working for the government from
inconvenience, annoyance or alarm they serve Satan and not our Lord Jesus
Christ.
In a free society, said Justice William O. Douglas, the government exists to
serve the people, not the other way around.
Douglas went on to declare:
“Since when have we Americans been expected to bow submissivel y to
authority and speak with awe and reverence to those who represent
us?”
Jesus said, “Woe unto you wh en all men speak well of you.”
Conversely, woe unto you plastic pastors when you speak well of evildoers, perverts.
Lesbians, queers, I RS thieves, bully cops, baby -killers, legislative tyrants, and
trespassers storming this country. Woe unto you when you are silent about lies
lurking behind slogans of social justice, equality, and freedom.

Prophets may fall, break, and fail . . . bu t true men rise and shine.
Oh, soul,
“Arise, shine; for thy light is come, and the glory of the LORD is
raised upon thee” (Isaiah 60:1).
“Casting down imaginations (specious reasoning), and every high
thing (intellectual presumption) that exalteth itself against the
knowledge of God, and bringing into captivity every thought to the
obedience of Christ” ( 2 Corinthians 10:5)
Where have all the prophets gone?
Maybe they are in God’s furnace of affliction being fashioned after Christ.
13. Do Church with Dignity and Excellence

“I am a great King . . .”
“ . . . my name shall be great among the gentiles, saith the LO RD of hosts . . .”

– Malachi 1:11
A great burden
Malachi is called a “ burden” from the Lord (1:1).
The word “burden” ( masa) means “heavy, hard,
weighty, or bu rdensome.”
This message comes from the heavy heart of the
LORD God. . . a heart weighed down by the
irreverence and disrespect of ancient Israel for
Himself. Because they had a shriveled, low view
F i g u r e 7 : Un s p l a s h of God, the priests showed contempt f or the Lord
by accepting inferior, blemished sacrifices offered by the people.
Malachi’s message is a corrective to casualness and carelessn ess of man’s
worship of the King of the Nations.
Malachi 1:5 The LO RD will be magnified from the border of Israel. . . .
The word “magnified ” (gadal) refers to the intense action of being illuminated . .
. of growing bigger and bigger in prominence. God is great! The only question
is, “Will men recogn ize and treat Him as such?”

The preposition “ from” should be “above ” or “over” Israel — that is, the One
who hovers over the nation is greatly magnified . . . and shou ld be revered as
majesty.
1:6 Wherein have we despised thy name?
This is a question asked by the priests.
The word “despised” (bazah) means “contempt, worthless, contemptible, and
despicable;” that is, the priests who shou ld have been honoring the LORD as
one would a great earthly king were actin g carelessly, sloppily, and casually
while carrying out the duties of the priesthood. They erred by tolerating
inferior, mediocre, substandard sacrifices from the people.
10 Who is there even among you that would shut the doors for nought? neither
do ye kindle fire on mine altar for nought. I have no pleasure in you, saith the
LORD of hosts, neither will I accept an offering at your hand . . .
This is the remedy f or the casual, coffee cup worship church. Dismiss the
service; and Shut the Doors! It would be better to not have a worship service
than do it in a profane, tacky way.
So infectious was th e spirit of carelessness that God asks:
Isn’t there one man among you that has a standard of excellence . .
. that recognizes my greatness . . . that despises your half-hearted,
despicable services, and has the guts to shut the doors of the
temple?
A great name
11 For from the rising of the sun even unto the going down of the same my name
shall be great among the Gentiles; and i n every place incense shall be offered
unto my name, and a pure offering: for my name shall be great among the
heathen (gowy = Gentiles), saith the LORD of hosts . . .
“For from the rising of the sun even unto the going down of the same . . .” refers
to distant lands to the east and west or to the sweeping jurisdiction of the
LORD.
The LORD is not just “ my God,” or “the God of Israel .” He is “t he King of nations ”
(Jeremiah 10:7); and, His greatness must be acknowledged in word and deed
wherever men call upon His name.
Since ancient Israel was God’s “beachhead” for reaching the world, it was the
duty of these temple servants to honor His name in all their liturgy and
services by f ollowin g His regulations f or temple services.

14 But cursed be the deceiver, which hath in his flock a male, and voweth, and
sacrificeth unto the Lord a corrupt thi ng: for I am a great Ki ng, saith the LORD
of hosts, and my name is dreadful among the heathen.
Worshipers w ere not permitted to offer females of the flock in a burnt offering .
. . if they had a perfect male in the herd. The one pretending to worship God
having a perfect male in the flock while offering a ewe (“ corrupt thing ”) is
called a “deceiver ” — a fraudulent hypocrite with no standing before God.
“Two cases are mentioned. In the first place, that when according t o
the law a male animal ought to have been sacrificed, the person
offering the sacrifice offered a female, i.e., one of less value, under t he
presence that he did not possess or could not procure a male. The
prophet calls this n â k hal, cheating. ” ( K & D)
So repulsive and unacceptable was this practice of offering the mediocre and
inferior animal f rom the flock, the LORD pronounced a curse on the pretender
of worship. Cu rsed is the man who possesses the best, and th en willfully offers
Him the ordinary.
The grounds of this expectation of great sacrifices and the cu rse on deceivers is
that God is a great King; The glorious title, “ Great King ” is adopted by the
“LORD of Hosts” who is the Captain of “army,” “navy ,” and “marines.”
HE is great in Divine attributes
Great in virtues and glories ; in majesty and admiration ; in powers and abilities ;
in knowledge and wisdom ; in justice and fairness ; in holiness and goodness ; in
mercy and grace ; in love and kindness ; in patience and cou rage ; and, in
distinction and honor .
Because He is great, He is worthy of the best . . . the finest . . . the rare and
precious.
Who would “dare to of fer to a king or to his ruler (Malachi 1:6)
anything but the best?” (Ellicott).
“My name is dreadful :” The word “ dreadful ” (yare’) is a Niphal stem (passive or
reflexive) meaning God will cause His name to be revered among the Gentiles.
Terms like dignity, excellence, honor, quality, cherish, esteem, majesty, and
worthiness should characterize man’s approach to God. In worshiping this
Great King churchmen would do well to be mindful of their dress, words, and
actions.
“As God is the great King over all the earth, and will be
acknowledged as such among the Gentiles under the gospel, (Malachi
1:11) so men’s religious services ought to be performed with a
reverence suitable to the greatness of his maj esty.” (Benson)

“He Alone is King, and a King so great, that of His greatness or
dignity and perfection there is no end.” ( Barnes).
“Worthy is the Lamb, who was slain, to recei ve power and wealth and
wisdom and strength and honor and glory and praise!” (Revelation
5:12)
Application
One has to wonder what this Great King might say to the casual, “Coffee - Cup”
church
 About dressing in t -shirts and flip-flops;
 About the poor looking rich and the rich looking poor (James 2).
 About cowboy churches where men wh ere their ten -gallon hats during the
service;
 About women who have more skin showing than a Las Vegas prostitute;
 About church attendants dress in tank tops and short -shorts;
 About song-leaders laugh and giggle between songs;
 About men come dressed in overalls an d mechanics vests;
 About where announcements are longer than any liturgical practice of the
church;
 About offerings th at are truncated and dimi nished;
 About men sippin g on coffee and eatting donuts during a service;
 About women preach ing and praying and dancing up and down like pogo
sticks in church;
 About men muttering “good ol ’ boys” prayers like hillbillies from the Ozarks;
 About naked women who refuse to wear headcoverings;
 About majestic litu rgical prayers being replaced by common , thoughtless,
repetitive casual, spontaneous “I” -centered hick prayers;
 About singing glorious hymns that sou nd more like a funeral dirge ;
 About replacing great hymns with modern, senseless, repetitive pop praise-
choruses ?
2 Chronicles 20:21; “. . . he appoi nted those who were to si ng to the Lord and
praise him in holy attire, as they went before the army. . .”
“Worship the Lord in Holy Attire ” (Psalm 96: 8 -9). The Hebrew word f or “ attire”
is “hadarah,” which means “ adornment and glory .” When you and I enter as

priests in God’s presence, this very act assures ou r adornment with glory.”
(Loving Grace Ministries).
The guide for meeti ng with the Ki ng of Queen of England is as follows :
“It is said that in the presence of royalty you should avoid wearing
something exposing your arms. Formal dress is recommended. Jeans
and trainers will be unacceptable “(Whales online: May 26, 2022).
“”Royal protocol for women’s fashion includes no revealing cuts, no
wearing black outside of funerals, no bare knees and no heavy make -
up – a more natural look is preferable.”
The protocol to meet the pope stands as follows :
“Its basic code is for b oth men and women both need to cover their
knees and upper arms. They prohibit wearing shorts or skirts above
the knee, sleeveless tops, and low -cut shirts. Men must take their hats
off before entering whereas women may cont inue wearing theirs.”
“For men, that means a jacket and tie and polished shoes. For wom en,
a nice dress or suit works best — preferably one that covers the arms
and has a hemline below the knees.” “For women: Shoulders and the
décolleté should be covered. Dresses and skirts should fall just below
the knee. Shoes should be closed -toe. A black veil or mantilla is
recommended. Jewelry should be discreet” ( Aleitia). “In very hot
weather a shawl or large scarf/Pashmina can be draped around the
shoulders for visiting the sites. Bare shoulders and short skirts are
not permitted and agai n come prepared to cover up if wearing shorts.
Men should also be aware that hats need to be removed before
entering any church or Chapel which incl udes St Peter’s Basilica and
the Sistine Chapel” (Papal Audience).
Since the Lord Jesus Christ is a Great King, let us dress, sing, and speak with
excellence about His majesty in public services.
“my name shall be great among the genti les, saith the LORD of hosts . . . “
__________________
Notes:
Consider the dress code in Orthodox Churches.
Ladies – sleeved and non -revealing dress or blouse, respectable
fitted clothes and skirt length with head covering
Gentlemen – sleeved and collared shirt, long trousers, coat an d tie
is preferred with no head covering

Source: https://armenianchurchsydney.org.au/learning/respectful -traditions-of-
the-armenian-church/
Russian, Greek, and Orthodox churches h onor king Jesus with their dress code
and the holy attire of the deacons;
Consider the modern come -as-you are American churches where people wear
golf-shirts, Bermuda -shorts and tank tops.
Why? Possibly, our dress is evidence of our Theology.
14. The Sufficiency of Scripture

Sevenfold Perfection of God’s Word
Figure 8: Source unknown

Throughout history men have been in search of authority for what they believe
and feel. People have placed their faith in their feeling, personal sensations,
dreams, government, church canons, and significant persons in their lives.
In recent times, we see entire churches basing their beliefs on psychology,
business success principles, alleged prophetic utterances, self -authenticating
experiences, even sayings by movie stars; that is, Christians seldom look to the
Bible as their source of authority because they no longer believe in the
sufficiency of Scripture.
Observe with me how the inspired psalmist viewed Scriptu re in his day . . .
and, let us do the same.
TITLE CHARACTER BENEFIT
1 Law Perfect Conversion

2 Testimony Sure or faithful Wisdom
3 Statutes Righteous Joy
4 Commandment Pure/Clear Light
5 Fear of the Lord Clean/pure Eternal
6 Judgments True Warning (10 -12)
7 Judgments Righteous Reward (10-12)
PERFECTIONS OF GOD’S WORD
When you have an issue in your lif e, where do you go to find answers?
Generally speaking, Christians today will seek assistance from a friend, a
psychologist, or run down to the local bookstore and look in the “Self Help”
section to find a book on self -improvement. However, it was not always this
way.
Puritans believed th at God’s Word was sufficient for all of man’s spiritual
needs.
Consider the f ollowing statements about the virtue of looking to God’s Word to
find the answer to a spiritual problem you are facing.
(Note: Greek / Hebrew fonts may be unavailable in this intern et publication)
Psalm 19:7 The law ( tr;AT, torah) of the LORD is perfect ( hm’ymiT., taw-meem),
converting ( tb;yvim, shuv or shuw b) the soul: the testimony of the LORD is
sure, making wise the simple.
The word “law” is th e Hebrew word “ torah” (tr;ÛAT«) . “Torah” is the word the
Hebrew community uses to refer to the first five books of the OT. The word
“torah” is a general word that refers to God’s law, laws, instructions, or body of
law. “Torah” refers to the Ten Commandments” (Exodus 24:12) as well as
specific instructions on various ceremonies and rituals (Leviticus 6:2). Jesus is
the living Torah, the subjective perfection of God’s Word. Christendom
believed itself to be God’s realm because it was governed by the law of God as
set forth in the Scriptures. Furthermore, it saw itself as the new Israel of God
and no less subject to the moral teachings in Torah. It is a modern heresy that
holds that the law of God has no meaning and no binding f orce today for men
and their institution s.
Those who keep the Torah are blessed (P salm 119:10). It tak es understanding to
keep God’s T orah (P salm 119:34). It is “wicked” to depart f rom the T orah (Ps.
119:53; Is. 30:9). Embodied in the word torah is the whole concept of the
authority of God (Is. 2:3). Unlike humanistic, man -made “statutes” which are
spurious and often f rivolous, Torah is fully sanctioned by YH WH. Every nation
is responsible to the torahs of God (Is. 1:10; 24:5; 42:4).

YHWH is the Great Lawgiver, and to depart from Torah is to depart f rom
righteousness.
Isaiah 33:22 For the LORD is our j udge, the LORD is our law giver, the LORD is
our king; he will save us.
The word “perfect” means “whole or complete or wholesome.” The Bible is the
complete revelation of God to man. It began with God speaking to Adam and
was completed durin g the apostolic age shortly after the Son of God appeared
in history. Nothing more needs to be added. It is a completed, finished work of
inspiration.
Law cannot save the soul, but it can warn sinners of error and turn a person to
Christ. The word “ converting” comes f rom the Hebrew word shuwb (bWv), a
Hiphil participle, which means “to turn,” “to bring back,” or “to refresh.” It is
translated “tu rn” 185 times.
In Genesis 42:5, shuwb is translated “ rest ored” in the story of Joseph where
Joseph predicted that the chief butler in Pharaoh’s court would be restored to
his former position. In Exodus 4:7, Moses’ leprous flesh was turned ( shuwb)
back to normal. In 2 Samuel 14:3 shuwb is translated “fetch home again.” David
called for Absalom, his estranged son, and brought him home again. In
Proverbs 25:13, shuwb is translated “refresh” where the text says a good servant
refreshes his master. In Ezekiel 14:6 shuwb is translated “repent.” When a
person repents, he turns from his sin back to God.
David is telling us that the Word of God is complete, and the Hiphil verb
(causative) tells us that the Bible has the power to convert the soul. A sinner
who will read the Word of God can experience the “new birth” (regeneration).
A straying Christian who will read the Word of God can be tu rned back to
Christ because the Word of God can restore the heart.
THE WORD OF GOD IS SURE
Psalm 19:7b The testimony of the LORD i s sure, maki ng wise the simple.
Because the Ten Commandments are a witness to the character of God, the
word “testimony” ref ers to the Ten Commandments . The Torah is about God’s
law. Because the law is based on the character of God and comes as a direct
reflection of the character of God, the law is absolute, unchanging, and
immutable (Psalm 119: 137, 138, 142, 144) . “I, the Lord, change not” (Malachi
3:6).
God’s character is th e basis of law, of eth ics, of right and wrong. To study law
is to study theology; to study theology is to study law. The practice of law is
none other than applied theology.

The word “su re” ( hn”m’a/n<, aman) is a Niphal verb implies th at the Word of
God has been acted upon so that it is made “ sure .” The word “sure” means
“faithful” or “trustw orthy” or “reliable.” The Bible is reliable. It is the canon of
truth; i.e., it is a ruler by one can use to measure the truth of any metaphysical
claim.
The word aman is translated “ believe” (Genesis 15:6), “veri fied” (Genesis 42:20),
“amen” (Numbers 5:22, under an oath), “ nursing father ” ( Numbers 11:12), and
“faithful” (Numbers 12:7). The Bible can be trusted because it is inspired by a
holy, loving God. This cannot be said of sources grounded in psychology an d
humanistic law.
The word “wise” ( ~k;x’, chakam) is the word for wisdom. It is translated
“cunning” ten times (See I Chronicles 22:15 and 2 Chronicles 2:7,14). The word
“subtle” is used to describe Jonadab’s plot to rape Tamar. Chakam is translated
“wise” 102 times in the OT.
The psalmist is saying that the Word of God can make its reader sharp,
intelligent, wise, an d discerning. Wisdom begins with the fear of the Lord, not
a master’s degree in psychology, or a juris doctor’s degree in law by the BAR
association (Proverbs 1:7).
THE WORD OF GOD IS RIGHTEOUS
Psalm 19:8 The statutes of the LORD are right, rejoicing the heart: the
commandment of the LORD is pure, enlightening the eyes
The word “statutes” (ydeWQPi,, paqad) ref ers to the legal regulations by God
established in Israel. Statutes are specific prohibitions against the moral law .
The word “right” (~yrIv’y, yashar) is the word “righteousness” or “straight” in
Hebrew. It is translated “please” in 2 Chronicles 30:4, “straight” in 2 Ch ronicles
32:30), “u pright” in J ob 1:1, and “righteous” in our present text. It means
straight or true.
The analogy bef ore us is that of a plumb line used to construct a wall. The Bible
is our plumb line for what is right. It is God’s tape measure for measuring right
and wrong. It is not only accurate on wh at it speaks, it is the sufficient guide
for morals, ethics, in tegrity, virtue, and the way to heaven. Only God can
define right and wrong, goodness, and evil. When man seeks to define morals,
he tolerates evil and condemns truth.
The word “rejoici ng” is “samach ” (ble-yxeM.f;m ), a Piel participle implying
intense joyfulness. It is translated “be glad” 34 times in Scripture. It is used of
Jonah’s glad heart over the relief he fou nd under the shade of a gourd. In
Exodus 4:14, the term is used of Aaron’s joy in seeing Moses after a forty year
separation. It is translated “be merry” on e time in I Kings 4:20. In the
wonderful prosperous times of Solomon’s reign, the people were eating and

drinking and making merry. Want to be h appy? Then plunge into the Word of
God.
THE WORD OF GOD IS PURE
Psalm 19:8b “the commandment of the LORD is pure, enlightening the eyes.”
The word “ commandment ” is the Hebrew word mitzvah ( tw:c.m, mitzvah), which
refers to a code or law given by God. In Leviticus 4:2, a mitzvah is a
prohibition to do a thing; that is, when a person does a “thou shall not” he
breaks a mitzvah. H e injures God or his neighbor.
The word “pure” (hr’B’, bar) is the word f or clean or clear. It is translated
“cleanness” in 2 Samuel 22:21 when David talked about clean hands. In law, a
person who has clean hands is a person who has not violated a moral principle
in dealing with others. The idea here is that God’s word is like water that
cleanses the eye so a man can see clearly. To often people say, “Well, the Bible
is just too hard to understand.” This is not true because the Bible is clear on
what it says and wh at it means. If there is a cloud surrounding the Bible, it is in
the mind of man.
Because the Bible is pure we must beware of those who want to integrate
humanism with Christianity, psychology with theology, and Greek philosophy
with the gospel. A cloud in the pulpit produces a f og in the pews.
A teacher asked this question, “What do you get when you cross a chicken with
a cow? Answer: eggn og. Well, “What do you get when you cross theology with
psychology?” Answer: psychoheresy. The Bible is pure and God’s man will not
pollute his ministry with the teachings of man.
Colossians 2:8 Beware lest any man spoi l you through philosophy and vai n
deceit, after the tradition of men, after the rudiments of the world, and not
after Christ.
The word “enlightening ” (tr;yaim, ore) means to light up as in when God lit up
the universe on the day He set the lights in the sky (Psalm 97:4). It is translated
“clear” in Amos 8:19 where Amos speaks of a “clear day.” It is translated
“shine,” “break of day” (2 Samuel 2:32), “kindle,” and “set on fire.” All these
words refer to the giving of light so man can see clearly. The Bible is like water
in that it cleanses th e eyes. It is like a lamp in that it gives light so the eye can
see.
THE WORD OF GOD IS CLEAN
Psalm 19:9 The fear of the LO RD is clean, enduri ng for ever:
The word “fear of the Lord ” ( hw”hy> ta;r>yI, yarat Yavah) is an other title f or
God’s Word. Fear is an effect of reading the Torah. A man sh ould be afraid to

disobey His comman dments —to offend God or injure one’s neighbor or his
property. Fear is the beginning of wisdom (Proverbs 1:7).
The word “ clean” ( hr’Ahj , tawhowr) means pure and unpolluted. It is translated
“clean,” “pure,” and “fair.” It is pure because God’s Word is inspired; that is,
straight from God. Though His Word came through sinful men, He
superintended its inscription in such a way as to protect its purity. Because it is
pure, it has a cleansing effect on those who read it. David could say, “Create in
me a clean heart” (Psalm 51:10). A man can be clean by takin g the soap of God’s
Word and scrubbing his heart with it (Psalm 119:9 -11).
Further, God’s Word “ endures forever.” Because the Torah is a reflection of
God’s character and because God’s character is unchanging and immutable,
God’s Word is per manent. Because it “endures for ever” it is absolute. Because
it is absolute, it perpetuates moral absolutes and cleanses men of the moral
relativism that infects this age. As the stars provide light for all ages, the Word
God provides eternal light for all time.
THE WORD OF GOD IS TRUE
Psalm 19:9 . . .the judgments of the LORD are true and righteous altogether.
The Bible is called “the judgments of the LORD.” The Hebrew word for
“judgments” is misphat (hw”ïhy>-yjeP.v .mi( ). The Bible is called the Misphat of the
Lord because the Bible is a record of God’s judicial decisions on what is right
and what is wrong. Like a court recorder keeps a record of th e judge’s decisions
in the court record, the Spirit created the court record of God’ s decisions. The
word “true” ( tm,a/, ’ emeth) refers to something that is firm or faithful. In this
case, “true” refers to the faithfulness of God’s Word. In other words, when the
Bible speaks on fornication, family, marriage, abortion, or homosexuality, you
are engaging truth and righteousness. When Paul addressed Felix on
“righteousness, temperance, and judgment t o come ” he pierced the congested
conscience of a governor by using God’s Word.
GOD’S WORD IS RIGHTEOUS
Psalm 19:9 The fear of the LO RD is clean, enduri ng forever: the judgments of
the LORD are true and righteous altogether.
The Hebrew w ord for “ righteous ” is tsadaq (qd;c’) and it is diff erent than the
word “right” in the previous verse. Tsadaq means “just;” that is, it is balanced.
Because it is balanced it can meet the needs of every man. No matter what you
need, the Bible addresses your concerns. If you need hope, en couragement,
comfort, strength, w isdom, or discernment, the Bible can min ister to you.
THE VALUE OF GOD’S WORD

Psalm 19:10-12 More to be desired are they than gold, yea, than much fine gold:
sweeter also than honey and the honeycomb. Moreover, by them is thy servant
warned: and i n keeping of them there is great reward. Who can understand his
errors? Cleanse thou me from secret faults.
Having given a sevenfold description of God’s Word, the psalmist now
estimates its value. It is more valuable than a pot of gold. Th roughout history
all cultures have esteemed this precious metal as a commodity, as a mineral,
and precious object. Terms like “gold fever,” “gold rush,” “good as gold,”
“golden anniversary,” “The golden years,” and “go for the gold” clue us in to
the historical interest men have f or this shinny object. It has been a symbol of
power, wealth and success. It has provoked greed and lust. It has been hoarded
and unspent, and it has been spent and dispersed as a man’s greatest
expression of love. Over gold, brides have been won, and wars have been
fought. Man’s love f or gold and relentless pursuit of this precious metal is well
founded in history.
On January 24, 1848, John Sutter smashed a rock that did not break and upon
further investigation he discovered the rock was soft and yellow. Gold
uncovered its beauty to him. With this ch ance discovery of a f ew, small gold
nuggets on the American River, everything changed in California. The news
spread like wild fire. Men, women, and youth forsook their families and h omes
and comforts and headed to California. They came f rom the east coast, Alaska,
China, Chili, Mexico, Spain, and Britain in search of gold. They traveled in
ships, covered wagons, on horseback, an d on foot. They worked 18 hou rs a day
enduring the cold rainy months and the long, hot dry summers. Why? Because
of unquenchable lust for gold.
What is your estimation of this Book?
If the Bible is more precious than gold, why do men study scientology,
Buddhism, Marx, Freud, Aristotle, Mormonism, Islam or Margaret Sanger to
obtain wisdom? Do you view this Book as gold? Silver? Copper? Iron? Rock?
Clay? Or common dirt? Are you so infected with gold fever that you’ve got to
mine ore from God’s Word every single day, or are you so sick that you can go
weeks, months, even years without touching this Book? It is sad to say, but
most men will labor forty, sixty, even eighty hours a week in pursuit of literal
gold and silver. Most won’t spend even f ive minutes a day pu rsuing true
wealth. Do you have a mine shaft and does you r Bible shows signs of digging
and scratching for golden nuggets of tru th?
Not only is the Word more valuable than gold, it delights the soul more than
honey excites the taste buds. Some people don’t understand this, but in New
Mexico, restaurants will serve sopaipillas and honey f or dessert. There is
nothing like a hot sopaipillas and some mesquite honey f or dessert. It doesn’t
do much for your waist line, but sopaipillas are so goooooood! ! What

sopaipillas and honey are to New Mexicans, the Word of God is to the hungry
heart.
Moreover by them is thy servant warned: and in keeping of th em there is great
reward. Who can understand his errors? Cleanse thou me from secret faults.
The psalmist informs us of two benefits f or studying God’s Word. First, the
Bible warns ( rh’z>n, zahar) the man of God of impending danger. As I travel
America, I notice road signs like “Deer Crossing” or “Falling Rocks.” These
signs help us to avoid danger. Like a shofar, God’s word announces the
advancement of enemies. Like a warning label on cigarette cartons, God’s Word
warns of moral dangers:
• Beware of false prophets (m edia personalities) - Matthew 7:15 .
• Beware of men (that have government as their god) - Matthew 10:17 .
• Beware ye of the leaven of the Pharisees, which is hypocrisy - Luke 12:1.
• Beware of covetousness (avarice and pornography) - Luke 12:15.
• Beware of scribes [lawyers] - Luke 20:46.
• Beware of dogs; bew are of evil workers; beware of concision - Philippians
3:2.
• Beware lest any man spoil you th rough philosophy (Platonism, psychology,
evolution) - Colossians 2:8.
• Beware of the error of the wicked (subjectivism) - 2 Peter 3:17 .
Second, the Bible rewards. The word “ reward,” ( bq,[e, eqeb) h as the adjective
“great” bef ore it, wh ich means “ abundance” (br) in Hebrew. It is translated by
the phrase “ten thousand,” “abundance,” “chief,” “much” and “multitude.” Not
only does keeping God’s Word have an eternal reward, the Word rushes into
our lives with thousands of gif ts.
The psalmist ends w ith a question and a prayer. The psalmist realizes that sin
creeps and crawls in to our minds, heart, and emotions to infect us. In
desperation, he cries out to God for clean sing from the secret, hidden, obscure
faults that cripple an d defeat us. Only by the Word and prayer can any man
ever hope to overcome the sin that so easily besets him.
15. The Tragedy of Church Incorporation

The Church of Jesus Christ v. a 501 c 3 CHURCH
CORPORATION
There are many more court cases I could cite, and I know all these quotes may
be confusing for readers, so let’s summarize the points in a simplistic manner:
• The creator of a corporation is the State.
• The State is the sole authority and sovereign over the
corporation.
• The corporation is subject to the laws of the State
which limits its powers.
• The corporation has no constitutionally protected
rights.
Figure 9: Freepik
• The corporation is an artificial person.
• The corporation submits to a State Charter declaring it is a creature of the
State.
• The corporation is created f or the benefit of the public.
• The corporation is a State franchise.
• The corporation is a privilege granted by the State.
It’s been far too long that pastors, evangelists, deacons, elders, missionaries,
and churchgoers have sat in ignorance on this matter, so read this carefully:
You have a 501 c 3 INCORPORA TED status, which means you r church is a
CORPORATION of the State, and here is the message that, lawyers, and the IRD
are all trying to get you to understand about the contract you signed.
• The creator of your “church” organization is the State.
• The State is the sole authority and sovereign head over your “church.”
• Your “church” is subject to the laws of th e State which limits its powers.
• Your “church” has no constitutionally protected rights.
• Your “church” submits to a State Charter declaring it is a creature of the
State.
• Your “church” is created for the benefit of the public.
• Your “church” is a State f ranchise.
• Your “church” is a privilege granted by the State.
Note: The word “church” can also be replaced with classification like ministry
or mission.
Source: Creation liberty.com

Becoming INCORPORATED is Treason to Christ .
The tragedy of “church” incorporation is best titled“ Treason to Christ .”
Statesmen are very concerned about treason to the State, but think nothing of
treason to Christ.
The Biblical Foundation of the Bible rests on the dogma that there is One
Absolute God with one absolute law order; the central offense is therefore
treason to that God by an act of idolatry.
Scriptural Authority
“I am the LORD thy God, which have brought thee out of the land of Egypt, out
of the house of bondage. Thou shalt have no other gods (laws) before me.” –
Exodus 20:2- 3
“No man (or church) can serve two masters: for either he will hate the one, and
love the other; or else he will hold to the one, and despise the other. Ye cannot
serve God and the State.” - Matthew 6:24
A church board, often out of ignorance, commits treason to Christ when they
incorporate with the State for the f ollowing reasons:
1. The Creator of the church is the Lord Jesus Christ (Mt. 16:18) , but the
creator of a “church” corporation is the State; and,
2. The Sole Authority ( head) of a church is the Lord Jesus Christ (Eph. 1:22),
but the sole authority (head) of a “church” corporation is the State; that is,
when a church gives up its status under Christ it legally makes the IRS the
Head of its “church” Organization which is an act of treason to the King.
3. The church is subject to Ch rist and His law -order alone (Acts 5:29 -32),
but a “church” corporation is subject to the laws of the State – laws that limit
the powers of the corporation.
4. The church has one Lawgiver (James 4:12), but licensed state “church”
corporation has many masters: Federal, IRS, FEMA, State, County, City, and
many agencies.
5. The church has “unalienable” rights (Mt. 28:18 -20) that are protected the
U.S. Constitution (Declaration, 1st Amen dment, 9th -10th Amendments), but a
“church” corporation has no protected rights . . . only privileges that can be
taken away under an y so called “emergen cy” by the swipe of a pen or verbal
executive order.
6. The church is the living corpus (body) of Christ (1 Cor. 12:27), but the
“church” incorporation is a dead, insentient, artificial, fictional “person” – a
creation of law.

7. The church proves its devotion to Ch rist when it obeys its charter -- the
Word of God (1 John 5:3), and a “church” corporation proves it is a creature of
the State when it obeys the State Charter.
8. The church is created for the glory of God and the edification of
Christians ( Eph. 4:12), but a “church” corporation is created for the benefit of
the State (public).
9. The church has unlimited resources in Christ go conduct is ministry on

earth (1 Cor. 1:8), bu t a “church” corporation franchise operates by whims and
wishes of the State.
10. The church is endowed with all authority (and rights) to conduct its
ministry (Mt. 28:19 -20), but a “church corporation has no rights. It only has
privileges that can be withdrawn at any time by its State Master.
Pastors would do well to get educated on law, and to consider how their 501 c 3
organizations is evidence of treason to Christ.
“Thou shalt not plow with an ox and an ass together.” -
Deuteronomy 22:10
“Be ye not unequally yoked together with unbelievers: 6 for what
fellowship hath righteousness with unrighteousness? an d what
communion hath light with darkness?” - 2 Corinthians 6:14
16. How to Build a Good Church

Zechariah 4
“Not by might . . . but by my Spirit”
Zechariah 4:2 And said unto me, What seest thou? And I said, I have l ooked,
and behol d a candlestick all of gold, with a bowl upon the top of it, and his
seven lamps thereon, and seven pipes to the seven lamps, which are upon the
top thereof:
Zechariah 4:5 Then the angel that talked with me answered and said unto me,
Knowest thou not w hat these be? And I said, No, my lord.
Zechariah 4:6 Then he answered and spake unto me, sayi ng, This is the word of
the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my
spirit, saith the LO RD of hosts.

Zechariah 4:7 Who art thou, O great mountain? before Zerubbabel thou shalt
become a plain: and he shall bring f orth the headstone thereof with shouti ngs,
crying, Grace, grace unto it.
Zechariah 4:10 For w ho hath despised the day of small things? for they shall
rejoice, and shall see the plummet in the hand of Zerubbabel with those seven;
they are the eyes of the LORD, which run to and fro through the whole earth.
The background of this chapter is the restart of the Second
Temple in 520 BC under the leadership of Zerubbabel
inspired by the preaching of Zachariah and Haggai. It
applies to building the church — the living temple of J esus
Christ.
To better understand the marvelous lesson in this chapter
observe these seven words:
(1) “Lord” (4:5): When the angel asked Zechariah, “Knowest thou not what these
be?” he did not say, “No Lord,” but “No, my lord.” “No” and “Lord” never
belong together; that is, this vision was addressed to a man who understood
Lordship in his ow n life. Great churches are built by men who have Ch rist as
their Great Architect .
(2) “Great mountain :” The temple project was delayed more th an a decade due to
fierce political opposition in the region. This opposition is called “a great
mountain” (4:7) whom God promised would become a level plain like a
Babylonian desert. This promise is consistent with other imagery in the Bible:
Isaiah 40:4 “Every val ley shall be exalted and every mountain and
hill shall be made low; and the crooked shall be made straight and t he
rough places plain” Isaiah 40:4.
Luke 14:11 “For whoever exalts himself (like a mountain) will be
humbled (like a plain), and he who humbles himself will be exalted.”
2 Corinthians 10:405 “The weapons of our warfare are not carnal , but
mighty through God t o the pulling down of strongholds, casting down
imaginations and every high thing that exalt eth itself against God,
and bringing i nto capt ivity every thought to the obedience of Christ .”
Likewise, there are “ great mountains ” that hinder the building of the church
which can be removed by faith (Mark 11).
(3) “Might”: The word “ might” (cha’yil) in Zechariah 4:6 is translated “host” or
“armies”
Exodus 14:9 But the Egyptians pursued after them, all the horses and
chariots of Pharaoh, and his horsemen, and his army (cha’yil), and
overtook them encampi ng by the sea, beside Pihahiroth, before

Baalzephon.
Exodus 14:17 And I, b ehold, I will harden the hearts of the
Egyptians, and they shall follow them: and I will get me honour upon
Pharaoh, and upon all his host (cha’yil), upon his chariots, and upon
his horsemen.
The preposition “ by” refers to a method of transport or a means to accomplish
something.
The implied verb is “build.” The adverb “not” negates the verbal action or the
methods that follow indicating the divine purpose is not advanced by human
efforts.
“Not by might” is God’s way of informing us His temple is not “cut by human
hands” (Daniel 2:34) ; that is, with human wisdom, planning, money, strategies,
eloquence, muscle, cheap tricks, cute sermons and the like.
Hosea 1:7 Yet I will have mercy on the house of Judah, Will save t hem
by the LORD their God, And will not save t hem by bow, Nor by
sword or battle, by horses or horsemen.”
Remember, the task before Zerubbabel was not nation building, but building
the temple. Nation building requires strong defense; temple building requires a
strong spirit.
(4) “My spirit” (4:6): “Not with might ” sets in juxtaposition to the “Spirit” of
God. The strength of the church rests in its relationship to the Spirit of God,
not in its silver and gold, nor in armies and navies.
By “Spirit”, the LORD is not addressing human “enthusiasm,” “emotion,” or
“ecstatic experiences” common in pseudo revivals where “empty headed”
dimwits participate in the fleshly acts of “speaking of tongues,” “slayings of
the spirit,” “holy laughter,” or dancing in the isle like fans of a rock star. He is
addressing true men and the character of their relationship to the Word of God
— a relationship that shows itself in faithfulness to God and quiet, holy service
to his fellow man.
“Thus saith the LORD of Host ” announces the authority of this revelation. It is
not from men, but from the Lord of Armies.
(5) “Bowl:” The imagery before Zechariah is the golden candlestick in the
temple with a “bowl” (4:2) above it — a huge bowl filled with olive oil to
supply light for the candlestick needed to service temple sacraments. Hebrews
were familiar with the temple candelabra, but not the golden “bowl.” Thus,
God sh ows Zechariah the hidden means of building His work — there is a
reservoir with an en dless supply of oil for an endless supply of light — a
symbolic presentation of the means of power to shed light in the darkness —

spirit-filled preachers shedding light on the Word of God to their
congregations.
(6) “Grace” (4:7) : The “headstone” appears to be the cornerstone on which the
entire second temple was constructed. Th e cornerstone of the church is “ grace
upon grace”: that is, God’s work is not build by men perfectin g obedience to
every jot and title of the law, but by flawed men laying hold of grace – grace to
forgive, grace to con front sin, and grace to obey, and grace to overcome failure
after failu re.
1 Corinthians 15:10 But by the grace of God I am what I am, and His
grace toward me was not in vain; but I labored more abundantly than
they all, yet not I, but the grace of God whi ch was with me.
(7) “The day of small things ” (4:10) is a ref erence to how the builders of the
second temple viewed the work (532 BC) . Compared to Solomon’s temple,
Zerubbabel’s temple was modest and meager — a small thing.
Older men, “that had seen the first house, wept with a loud voice,
when the foundation of this house was laid b efore their eyes ” Ezra
4:12. Though they esteemed the temple reconstru ction as “nothing”
(Haggai 3:3), God promised “the later glory of this house shall be
greater than the former, and in this place wi ll I give peace, saith t he
Lord of hosts” (Haggai 2:9).
He did! In the day of Christ, glory filled the temple. But, as the men of
Haggai’s day esteemed the temple project a “small thing,” King Herod and his
soldiers esteemed Christ as “nothing” (Luke 23:9).
“The eyes of the Lord ”: Yes, the reconstruction project was modest to say the
least, but God was in it and that was enough:
“the eyes of the Lord run to and fro throughout the whole earth, to
show Himself strong in behalf of those whose heart is perfect toward
Him” (2 Chronicles 16:9).
The great lesson here is that God uses small things :
• He took Joseph out of prison and placed him in the palace of Pharaoh;
• He made Saul king when he was “small in his own eyes:” (1 Samuel 15:17);
He used a shepherd boy to conquer the Philistine champion;
• God took Daniel out of slavery and made him servant of King
Nebuchadnezzar; Jesus the carpenter became the Savior of th e World;
piscators (Lat. for fishermen) became preachers that turned th e world upside
down.

• The apostle Paul learned “strength is made perfect in weakness” (2
Corinthians 12:10) because “ God chose the foolish things of the world to
confound the wise” (1 Corinthians 1:27).
Do you desire to do big things? Become “ small.” Do you desire to be great?
Become “small.” Do you desire to be powerful? Become “small” and serve the
needs of men:
“The greatest among you shall be servant of all .” - Matthew 23:11
“And she rose and bowed with he r face to t he ground and said,
‘Behold, your handmai d is a servant to wash the feet of the servants
of my lord.’” 1 Samuel 25:41
This chapter is here to show us that the true temple (church) is not built with
weapons of war: guns, tanks, armies, navies, marines, Green Beret, trendy
female pastors, gadget -addicted techies, or “politically correct” pastors. It is
built by God’s grace as the Spirit works in the hearts of His servants.
Believers would do well to remember th at the true church is not built b y
fashionable trends common to the “Casu al Coffee Cup” Christians in the
“Urban Donut Church.” It is built by manly men motivated by grace preaching
the “foolishness of the cross” while filled with the Spirit (1 Corinthians 1:18;
Ephesians 5:18).
Cruci Dum Spiro F ido
17. Rules for Church Meetings

1 Corinthians 14
As the gospel was preached, New

Testament churches cropped up all over
the Roman Empire.
These assemblies of believers were not as
rigidly organized as modern churches
with their profession al pastors, litu rgies,
order of services, an d the like. They felt
more like a “f ree -for-all” than a planned,
orchestrated worship service we are
familiar with in today’s world.
Figure 10: Unsplash

In some cases, churches behaved like a third -grade classrooms where students
pop up and down an d speak without permission to talk.
Consequently, Paul, as the church planter, had to set down some basic rules to
bring order and integrity to this gatherin g of believers.
The Problem of Disorder in the Church
1 Corinthi ans 14:23 If therefore the whole church be come together into one
place, and all speak with tongues, and there come in those that are unlearned,
or unbelievers, will they not say that ye are mad (mainomal)?
The Corinthian church, a multilingual, multiethnic body of believers was very
much alive and glow ing. These Christian s were excited about coming together
and to share with others what God was doing in their lives and what the Lord
had taught them that week. A gifted church, the people were motivated to
exercise their gifts; that is, these people were not “spectators” being
entertained, but c0 -participants in the worship service.
With so many wanting to speak in their native tongue ( glossa – a Mediterranean
language), meetings tended to be long and confusing. This disorderly practice,
however, could bring criticism f rom visitors who might conclude the saints
were crazy ( mainomal – not in their right mind).
As the apostle listen ed to reports about the progress of the ch urch in Corinth,
he identified practices in the assembly th at needed to be corrected. Paul needed
to lay down some simple rules that would bring order to the church so the
purpose of gathering could be achieved.
These rules apply when the “the whole church be come together into one place”
and do not necessarily apply to auxiliary meetings, mission teams, or home
Bible studies.
The Goal of all Church Meetings
24 But if all prophesy, and there come in one that believeth not, or one
unlearned, he is convinced of all, he is j udged of all:
The word “prophesy” (propheteuo) had more to do with sharin g “the mind of
God” ( Scripture) with conviction, certain ty, and clarity than “predicting” the
future.
That there are proph ets / prophetesses today that can predict the future is a
cultic movement within the culture associated with the divining cults who
desire to control the future. Such claims among Christians merits a forceful
challenge.
“Convinced of all, h e is judged of all:” A s a spirit -filled man shared the Word
of God, the assembly would listen to see if his perceptions were accurate and
relevant. In so doing, God was glorified, and the audience was edified.

25 And thus are the secrets of his heart m ade manifest; and so falling down on
his face he will worship God, and report that God is in you of a truth.
A marvelous mark of Christianity compared to other religions is that the Word
of God addresses issues and concerns common to all men throughout time; that
is, it does not contain esoteric, cabalistic mysteries common to the cults.
As history testifies, wherever the gospel is clearly preached, men fall down on
their “face” metaphorically speaking, and worship the one tru e God.
Rule One: All activi ties in the church service must be done for the purpose of
edifying t he church.
26 How is it then, brethren? When ye com e together, every one of you hath a
psalm, hath a doctri ne, hath a tongue, hath a revelation, hath an
interpretation. Let all things be done unto edifying.
The actions taking place in this church are mentioned here: “h ath a psalm, hath
a doctrine, hath a tongue, hath a revelation, and hath an interpretation.”
A church meeting can become bogged down and undisciplined if everyone in
the church has an an nouncement, a report, a favorite song they want sung, a
liturgy to read, and a Bible thought to share.
“Let all things be done unto edifying ” demands order and discipline. Churches
must limit the number of speakers, announcements, and reports so that the
main purpose of gathering (edification) can be achieved. An over enthusiastic,
detailed announcement maker for a small church can dominate a meeting and
severely intrude on the pastor’s sermon time which he has spent all week
preparing. Churches are n ot in place to share announcements, but to hear the
Word of God.
Rule 2: The number of participants in a church service must be limited so t hat
people are truly edi fied and not burdened down by multipl e agendas.
27 If any man speak in an unknown tongue, let it be by two, or at the most by
three, and that by course; and let one interpret
The problem that needed to be addressed was the multilingual character of this
seaport community. The process of translating and interpretin g every message /
report to each ethnic grou ps bogged down the service testing everyone’s
patience.
The remedy for this multi -lingual community was not censorship but order that
comes by limiting participation. Paul did not try to limit the n eeded translation
work, but to limit the number of speakers in the church. Individual , peripheral
concerns had to be eliminated because th e clutter of personal interest bogged
down the church. Th e rule of silence had to be applied to church gathers. Not
everyone should be speaking, but everyone should be listening.

Rule 3: If t here is no interpreter, the preacher must remain silent.
28 But if there be no interpreter, let him keep silence i n the church; and let him
speak to himself, and to God.
If edification is the objective, then speakers must speak in the native tongue of
the congregation unless there is a competent translator present. If there is no
translator present, silence is the order of the day f or that sanguine man.
Church is a place wh ere men and women can silently speak to God. God hears
the prayers and wishes of the silent.
Rule 4: Limit the number of preachers, and let the audience remain silent.
29 Let the prophets speak two or th ree, and let the other judge.
The Biblical word for preacher or teacher is the term “prophet” — a relevant
term for the apostles transitioning out of geo -political Israel to establish New
Testament ecclesia’s (assemblies) or “the new Israel” also called the church or
temple of God.
NT assemblies were privileged to have more than one gifted man who studied
the Word. As blessed as these churches are, the church must limit the number
of speakers and the rest of the congregation must remain silent while the
speaker(s) delivers h is message.
Modern churches ten d to excel in this rule of order.
Rule 5: Those church members with an i mpromtu, relevant t hought must
remain silent and not interrupt t he mai n speaker.
30 If anything be revealed to another that sitteth by, let the f irst hold his
peace.
In this passage, the Apostle teaches this “jack -in-the-box” congregation to be
courteous and not to interpret the presenter.
Rule 6: The church must develop a procedure for congregati onal
participation, but in an orderly, sensible manner.
31 For ye may all prophesy one by one, that all may learn, and all may be
comforted.
This is a warning against over regulating a church. All member of the church
are important and sh ould be given an opportunity to utilize their gift f or the
edification and comf ort of all.
Rule 7: Exercising self -control and silence is the duty of all members of a
church.
32 And the spirits of the prophets are subject to the prophets.

While individuals may feel their message to the congregation is of the Spirit
and relevant to the topic discussed, they must also feel the du ty to exercise
self-control and be silent.
33 For God is not the author of confusion, but of peace, as in all churches of the
saints.
In case people did n ot under the rules of order, Paul reminds this enthusiastic
congregation of Biblical theology — that God is not the author of confusion but
of peace; that is, if there is disorder and chaos taking place in a church, it is not
of God.
Rule 8: Women must remain silent.
34 Let your women keep silence in the churches: for it is not permitted unto
them to speak; but they are commanded to be under obedience, as also saith the
law.
While this rule is a disturbing for those trained in the secular feminist
movement, it is nevertheless God’s imperative for churches.
This rule has its f oundation in the Old Testament that orders men to lead and
disallows w omen to rule over their husbands (Genesis 3:16). This command by
the Apostle addresses the curse – the nature of women to take c ontrol.
Eve was the agent of sin in the original creation and her fruit does not fall far
from the tree. Consequently , God did n ot appoint women to be kings, priests,
or hold the office of a prophet in ancient Israel. These rules are carried over
into the church, the new Israel of God to keep estrogen out of the pulpit. God
calls men to lead in the family, church, and nation. Neglectful men and
dominate women fall short of the glory of God ( Romans 3:23) .
While sisters are often the best servants in a church, God limits their ministry
to other women and children – that 2/3rds of the church . Women are not
permitted to teach men or exercise authority over adult males IN THE
CHURCH. Moreover, they are commanded to wear a headcovering as a symbol
they, along with the whole church, recognize God’s law order as it pertains to
the roles for men and women in the family and church. (See 1 Corinthians 11 ;
Ephesians 5:24; and 1 Timothy 2:8ff).
If this rule is not satisfactory, consider the fact that God req uires most men in
the church to be silent. In fact, in Timothy 2:8, Paul limits male participation in
the duties of prayer to holy men.
Paul does not address exceptions to the rule of silence because he is squashing
disorder and setting down rules f or general church order. The rule of silence
for women is not absolute nor is it the law of the Medes and Persians.

There is a place for a women’ s testimony and, or mission reports where it
would be appropriate for a women to share the progress of th e gospel in a
given mission. But there is n o place for disruption of a service to satisfy a
woman’s curiosity , or a man’s for that matter, over a doctrinal issue.
Rule 9: Women are to reserve their quest ions and save them for their
husbands at home.
35 And if they will learn anything, let them ask their husbands at home: for it
is a shame f or women to speak i n the church.
Ask any lectu rer and they will tell you they save the question time to the end of
their seminar because spurious questions (1 ) disru pt the lectu re, and because
(2) most questions w ill be answered by listening to the lectu re.
The apostle is laying down rules for church services. The main rule that
establishes order is silence : silence for the majority of the congregation; silence
for the majority of men in the congregation; silence for men with a prophetic
gift pressing for exercise; and, silence f or women. Silence is a courtesy
Christians extend to the preacher so the body can be built up in the faith.
Furthermore, it is ou r task to understand the spirit of the law and not the letter
of the law. In no way is the A postle attempting to belittle women or hinder
their growth. Growth comes by listening, not by talking.
He is not laying down this rule because women are inferior to men, or because
men are more talented at speaking than women, but because God wants men
and women to accept their roles as God’s will for their pilgrimage here on
earth. Disorder in a church hinders that purpose. Women leading hinder God’s
plan for the sexes.
36 What? came the word of God out from you? or came it unto you onl y? 37 If
any man think himself to be a prophet, or spiritual, let him acknowledge that
the things that I write unto you are the commandments of the Lord.
In case any might accuse Paul of being a first -century misogynist, he reminds
the church that these rules are the commandments of the Lord applicable to all
churches during the Christian era. Paul doesn’t hate women n or is he trying to
frustrate gifted men. He is a man of God being faithful to the law of God —
laws that require men to lead and women to follow.
38 But if any man be ignorant, let him be ignorant.
Some men and some women prefer to be ignorant of God’s law -order. If they
are willfully ign oran t, let them be ignoramuses say the Apostle. “You can lead
a horse to water, but you can’t make them drink.”
Q: What if a woman has a theology degree and has been trained to be a
pastoress?

Answer: Resign! The apostle said, “Let your women keep silence in the
churches!”
Q: What if my husband isn’t very spiritu al and doesn’t know the Word of God?
Answer: Sadly, this is too often the case. Nevertheless, just do it: ‘if they will
learn anything, let them ask their husbands at home” humbly and respectfully.
Consider the problems that have arisen since the Women’s Suffrage Movement
in the 1920’s.
The following problems rightfully deserve to be laid at the feet of male and
female feminists: voting, rising hem lines, split families, divorce, teen
pregnancy, abortion, AIDS, pornography, women forced into the work place,
loss of income f or males, lesbianism, transvestism, delinquency, teen suicide,
and the like.
But, God’s law -order will be restored to the family and church, and when it is,
many of these social problems will disappear in Christian families and
churches.
Until then, let us commit ou rselves to th e edification of the church.
18. Rules for the Church from 1 Timothy

1 Timothy 3:15
Rules for Christ’s Church

I went to a small, country church a while back where
a man stood up to preach dressed in a t -shirt,
sandals, and work jeans. Later, someone told me he
was their “pastor.” I asked one of the women after
the service why she attended this “church
organization.” She replied, “Because there are no
rules?” What? I responded. Even God has at least Ten
Rules!” She looked puzzled.
In 1 Timothy, Paul instructed his disciple on the rules for godly conduct in the
church of Jesus Christ.
1 Timothy 3:15

But if I tarry l ong, that thou mayest know how thou oughtest to behave
thyself in the house of God, which is the church of the livi ng God,
1 Timothy 3:16 And without controversy great is the mystery of godli ness: God
was manifest in the flesh, justified in the Spirit, seen of angels, preached unto
the Gentiles, believed on i n the w orld, received up into glory. the pillar and
ground of the truth.
This is the purpose of Paul’s letter to Timothy is to lay down household rules
that men must follow when entering the “House of God.” Ever home has rules
and God’s House is no different. When entering the palace of the King, men
MUST know the rules. After all, He is the King of kings.
The term “ church ” refers to a congregation of believers who come together f or
teaching, prayer, breaking of bread, and fellowship (Acts 2:42) .
The “house of God ” w ould be a church gathering, n ot a church building. Four
nouns describe this community of believers: house of God, church, pillar,
ground of truth.
Paul informs Timoth y of his purpose in writing his letter: “ t hat thou mayest
know,” a hina clause with a subjunctive holding out the possibility that Timothy
and his readers might come to a full knowledge on how men “ought” (de) to
behave themselves “in the house of God.”
The word “know” (ei do) means “to perceive with the eyes.” Men building the
apparatus of he church must possess knowledge and teach men how to “ worship
the Lord in the beauty of holiness ” (Psalm 96:9).
The term “ought” (dei) means “must.” It expresses what is necessary.
The word “behave” (anastrepho ) means “tu rn up side down, overturn, to tu rn
back, to re-arrange.” That is, when men plan to enter God’s H ouse after being
in the work place, th ey must go home, do an about -face, clean up, turn over,
change clothes, dress appropriately in order to meet with the King and His
people for worship. Church picnics operate under a different set of rules.
By describing the ch urch “as the pillar and ground of truth”, Paul informs us that
the local church is the steward of the gospel and Holy Scripture. School and
universities are NOT a pillar of truth. Rather, they are the storage dumps that
shelve the doctrines of devils.
The nouns “pillar” and “truth” lack the definite article because the apostle is
highlighting the quality and su perlative value of the local ch urch.
The reason Paul established rules for decorum is because “great is the mystery
of godliness.”
The Greek words “ godly” or “godliness” is mentioned ten times in 1 Timothy.
When applied to men, it ref ers to Christ - like conduct and decorum. God, not

man, is the standard for men’s conduct. Godliness is the stan dard for all
conduct and decorum. But, the challenged that faced Timothy is that mankind’s
interest in godliness is like skinny on a fat lady.
These rules are not theories but pragmatics of the early church. By “ pra gmatics”
(pragmateuomai ) we do not mean “ what works” but what practices honor the
Lord. “Occupy” ( pragmateuomai ) till I come,” said Jesus.
The First Rule for t he Church
Pray for All Men
1 Timothy 2:1-3 I exhort therefore, that, first of all, supplications, prayers,
intercessions, and gi ving of thanks, be m ade for all men; For kings, and f or all
that are in authority; that we may lead a quiet and peaceable life in all
godliness and honesty. For this is good and acceptable in the sight of God our
Saviour;
The verb “exhort ” is for Timothy (1:18) to establish the rule of prayer in
churches so kingdom citizens can fulfill religious obligation s of supplications,
prayers, intercessions, and giving of thanks for all men, kings, and all in
authority.
“First of all ” is a reference to the rules an d duties of the church. Prayer is the
first duty of public worship.
Some grammarians try to establish sharp distinctions between the following
terms, but the effort may be futile as these sarcedotal duties are do closely
intertwined. Nevertheless, the following is offered f or consideration:
The word “supplicati ons ” (deasis) refers to the soul’s occupation with specific
human needs that people have during the course of life. Whitby thinks
“deprecations are for the pardon of sin, and averting divine judgments.”
“Prayers” (proseuche) refers to the soul’s occupation with religious duty,
worship, petitions, blessing, and praising God; “for the obtain ing of all
spiritual and temporal blessings” (Benson)
“Intercession” (enteuxis) refers to the soul’s occupation for mediation regarding
people’s serious troubles, conflicts, sins, and the burdens: “addresses presented
to God for the salvation of others” (Benson).
“Thanksgiving” (eurcharistias ) refer’s to the soul’s occupation with its blessings
and the benefits of living under the care of our Heavenly Father.
Benson: “supplications — To prevent evil; prayers — To procu re good;
intercessions — On behalf of others; and giving of thanks — For mercies
received; be made for all men — Chiefly in public

Three subjects / objects of prayer are mentioned: all men, kings, and all those in
authority; that is, prayer is conc erned about the spiritual and physical needs
these people: needs f or provision, morality, salvation, character, self -restraint,
strength, protection, and wisdom.
“All men” need prayer . . . mercy . . . salvation! “ All” includes friends and
enemies, those near and those far, the likable and unlikable.
“Kings” refers to those who sit on the th rone of state power; those “in authority”
refer to officers in th e apparatus of government.
The greatest need of men ( anthropos) is to have their eyes open so they can see
God’s work of salvation in Christ.
The greatest work is that of praying that “all men ( anthropos–men and women)
to be saved, and to come unto the knowledge of the truth.”
The greatest th reat to God’s work are “ principalities (arche) and powers (exousia) ”
that presumptively possess imperialistic j urisdiction over God’s work; that seek
total dominion over the total man for total time; that compete with God for the
affections of men. Some rulers need wisdom; others need protection; many need
constriction, most need a spirit of self -restraint to just leave believers alone and
let them do their w ork (evangelism) f or the Lord without government
regulation and sanction.
The purpose of prayer is n ot that govern ment employees may have peace, but
that Christians may be able to conduct th eir work in peace without harassment
from the State.
The word “quiet” (eremos) means “still and tranquil” which is the opposite of
kinetic religion.
Likewise the term “ peaceful ” (hesuchios) refers to inner calm, tranquility — the
opposite of being locomotive irritation. Service to God in prayer must flow
from a calm heart and a rational mind.
The word “honesty” ( semnotes) refers to a life of honor, dignity, seriousness,
respectability, and “time -honored” character. Trench says the term is relate to
gravity (gravitos) or those cherished values that have real weight. It is the
opposite of casualness and carelessness. It applies to inward character as well
as to outward deportment and attire.
“Good and acceptable :” Prayer is like a con tract with an offer and acceptance.
Prayer offered for all kinds and conditions of men is good an d acceptable
before God — something to claim after every prayer. When we pray we go
before the throne of grace. Because our petitions are taken before a throne, we
know that ou r Lord has the power and resources to grant our prayers; because

it is a throne of grace, we have the confidence that the weaknesses of our
person, and the weakness of our prayers will be overlooked.
Prayers are not offered to a reluctant God, but to a willing God who desires the
salvation of all men . . . all kings . . . and all officials in government service.
Prayers offered with the sweet incense of Christ seem to have great power
because He is the Mediator between God and Man Who gave Himself as a
ransom f or all.
The Second Rule for the Church
Select Qualified Men to Lead in Public Prayer
2:8 I will therefore that men pray everyw here, lifting up holy hands, without
wrath and doubti ng.
The word “I will” ( Bou,lomai) does not refer to Paul’s personal feelings,
preferences, or desires. “ I will” refers to God’s will by virtue of Paul’s
commission to be a preacher, apostle, and a teacher of the faith among the
nations (2:7). In other words, his instruction to Timothy is ordained by the will
of God through Paul’s apostolic authority. They are the “commandments of the
Lord” (1 Corinthians 14:37).
The word “therefore” (ou=n) refers back to Paul’s earlier instructions that prayer
be the main priority of the church (2:1 -5).
The word “men” is not “anthropos” but “andros.” The word “anthropos” is
generic term referrin g to all mankind which includes men and women. But, the
word “andros” refers exclusively to the male population in the church; i.e., to
men or males. Paul instructs the church to appoint qualified males to lead the
church in public prayer. Women are excluded from this duty. But, so are many
of the men. Not just any man may pray. Paul restricts the du ty of prayer to
qualified men.
There are four quali fications for leadership in public prayer:
First, the duty to lead in prayer is assign ed to men (not women);
Second, the duty of prayer is limited to holy men (lifting up holy hands);
Third, the duty of prayer is limited to happy men (without an ger); and
Fourth , the duty of prayer is limited to hopeful men (withou t doubting). The
word “ doubting” is the Greek word “ dialogismou.” It means to “slice through” or
“to speak through,” or “to slice through an argument.” We get our term
“dialog” from this word. In this context, Paul eliminates contentious, dubious
men from praying. Prayer requires faith and hope.

When it comes to prayer, women are forbidden to lead the congregation in
prayer. That duty falls to men, but not just any men. Those who lead the
congregation in prayer must be holy, happy, and hopeful.
The Third Rule for t he Church
Dress with Dignity
The Rule for Women
2:9 In like manner al so, that women adorn (kosmos) themselves in modest
apparel, with shamefacedness and sobriety; not with broided hair, or gold, or
pearls, or costly array; { broided: or, plai ted} 2:10 But (which becometh women
professing godliness) with good works.
The phrase, “In like manner ” (w`sau,tws), is an adverb modifying the main verb
in verse eight, “ I wil l” (bou,lomai). Paul is not saying, “Just as I want men to
pray, I want women to pray.” Rather, Paul is saying, “Just as I have
instructions for the men in the church (Rule 2), I also have instructions f or the
women in the church ” (Rule 3).
The infinitive “ to adorn” (kosmos) should be immediately conn ected to the main
verb “I will” in verse 8: “I will (2:8) that women adorn themselves (2:9) . . .”
The word “adorn” ( kosmi,w|) means “to arrange or to adorn.” We get the word
“cosmos” and “cosmopolitan” from this term. Woman in every age have been
concerned about how they look in public. He is not telling the women “to dress
down” or not be con cerned about their dress. He is telling th em to adorn
themselves appropriately.
By using the w ord “ apparel ” (katastolh/|), Paul instructs woman about their
external vestments. The word “apparel” is modified by the Greek adjective
(kosmi,w|)) which is related to the infinitive “to adorn” ( kosm ei/n). It should be
translated “respectable.” Women are to wear appropriate, feminine, respectable
apparel in church . . . and all activities. Modest dresses and skirts is
appropriate in every age.
Two genitives (of in English) follow defining what Paul means by respectable.
The first word “shamefacedness” ( aiv dou/j) is a n oun meaning “modest.”
Modesty is the opposite of “sexy” or “revealing.”
The phrase “ not with braided hair and gold or pearls or costly garments ” addresses
the opposite challen ge of deportment an d that is fashion extravagance. God
wants women to dress nicely but not “ fit to kill .”[1] Clothing f ashions is very
much a theological issue. People dress according to their religious beliefs
whether those belief s be right or wrong. Dressing in gray like a mummy from
head to toe, or transgender clothing, or unisex clothing wherein a woman looks
like a man is not appropriate dress.[2]

The second word “ propriety” (swfrosu,nh) expresses the apostle’s concern about
the woman’s attitude about dress. It can be translated “ sobriety” or “self-
control,” and it refers to the internal, orderly arrangement of a woman’s mental
and emotional state. The term “ good works/deeds ” identifies a godly woman’s
behavior. Paul is con cerned about the kosmos of the outer woman (modest
dress), and the kosmos of the inner woman (propriety), and her public behavior
(good works). Real beauty ( godliness) begins in the heart ( propriety), projects
itself in physical appearance (adornment) , and expresses itself by good deeds
(behavior).
Paul is not telling the women to “dress down” or to hide their femininity, but
to arrange themselves appropriately as a Christian woman in the assembly of
the church. When attending a public assembly of God’s people, women should
adorn themselves respectfully and modestly, i.e., they are to be appropriately
covered, not “under dressed” (without modesty) or “overdressed” (with gold
and pearl-braided hair and costly clothin g). Because male attraction to the
opposite sex has a long established historic tradition, “dressin g way up” or
“dressing way down ” can take the focus off Christ and place it where it does
not belong, on women as women.
This instruction is for those “ who profess godliness ” and demonstrate it by their
good works. The con text of application is the church, not the workplace. How a
woman dresses at w ork, or in recreation, may be different than how she dresses
in a public meeting of the church. But, even here she should seek to dress
appropriately for the occasion.[3]
The Rule for Men
3:10 A bishop (male episcopos) then must be blameless, the husband of one
wife, vigilant, sober, of good behaviour ( kosmos), given to hospitality, apt to
teach;
The context of this text is Paul’s qualifications (r ules) for leaders in the church .
This section address es the standards of elders and deacons that all men should
aspire to attain.
The English term “ good behavior ” is a translation of the Greek word “ kosmos.”
We get the word “cosmology,” “cosmopolitan” and “cosmetics” from this Greek
word. It has to do with the respectful manners and attire of a holy man. A man
representing Christ must be godly while reflecting good taste and propriety in
his dress and decorum. Virtues like dignity, honor, decency, and excellence are
closely associated with the kosmos of a holy man serving the King of kings, and
the Lord of lords ( 1:17; 6:15).
The opposite of godly decorum is “dressing down” in a casual, sloppy, or
careless way. A man coming to church looking like he just fin ished milking the
cow and plowing the back forty dishonors the King.

Fourth Rule for the church
Let your women be silent
2:11 Let the woman l earn in silence with all subjection.
Paul continues his instructions on how men and women ought to behave in the
church.
The word “learn” (manqane,tw ) is a present, active, imperative verb implying
continuous durative action, and should be translated, “Let a woman learn in . .
.”
We get the word “ disciple” from the noun form of this word. Church should be a
place of instruction about the gospel (1:10) and about Scriptu re (4:15). Women
are to assume the role of a disciple in the church of Christ.
The phrases “in silence ” and “in subjection” are prepositional phrases
describing either the environment of her learning or the instrument of learning.
Women are to learn “ in silence? ( h`suci,a) . The word means ju st what it says,
“silence” or “quietness.”
In Paul’s defense (Acts 22:22) before the crowd at Jerusalem, the crowd became
quiet (h`suci,an) when they heard Paul speak in Hebrew.
In other words, Paul wants women to be quiet like this crowd when the pastor
speaks. Women are also to learn “ in all subjection .”
The word “subjection ” (u`potagh) is a military term meaning “ t o arrange oneself
under a superior.” Th ough the context is n ot military service, the thought is
discerning, agape su bmission to pastoral leadership.
The adjective “ all” ( pa,sh|) defines “subjection,” that is, there are n o exceptions.
Feminists hate the term “ submission,” but it is a Biblical word and godly women
will pursue its requirements.
Fifth Rule for the Church
Women are not permitted to teach men.
2:12 But I suffer not a woman to teach, nor to usurp authority over the man,
but to be in silence.
The verb “I suffer not” ( evpitre,pw) should be translated, “I do not permit.”
This verb is in the indicative, the mood of reality.[4]
The use of “I” is not Paul the male -chauvinist-rabbi speaking, but Paul the
apostle-not from men nor through man, but through Jesus Christ and God the
Father, who raised him from the dead (2:7)!

What is it the apostle does not permit? “ I do not permit a woman to teach or to
usurp authority over t he man.”
The word “teach” is the Greek infinitive “ dida,skein.” meaning the act of
teaching. The word “usurp” comes f rom the Greek word “ auv qentei/n.”
Originally, auvqentei/n meant “to kill a man.” Later, it came to mean “having
absolute authority over a man.”[5] Two negatives are used in the verse (o uvk
and ouvde.). The negative forbids the action of teaching or the exercising the
authority over males in some pastoral function.
The phrase “over men” should be translated “ of men” ( a genitive). That is, “ I do
not permit a woman to teach or to have the authority of men ” in th e church.
Women should be in a learning role in th e assembly of God’s people, not in a
teaching role where men are present. This does not mean, however, women
cannot teach other w omen, teach the youth in a church, or hold a staff position
in a church.
Paul expects women to disciple other women and to teach their children (Titus
2:2-5); i.e., gifted women have a responsibility to teach two -thirds of the
church—other women and the children. But, God has not given our lovely
sisters the responsibility to pastor a congregation. A woman who takes on the
role of a pastor is in rebellion against God’s law -order; and, a congregation
who calls a woman to preach has commits apostasy. Men must be discipled by
other qualified men, not by women. Likewise, it is best if women disciple
women in the order of Titus 2:3 -5.
This restriction on teaching males publically does not mean th at a women has
nothing to teach men or that in common communication a women cannot speak
her mind or give her opinion on a subject. God forbid! Godly sisters have
helped many a man f rom straying f rom the truth. But, it does eliminate any
possibility of a women being a pastor/teacher in any church in the world that
names the Name of Christ.
Sixth Rule for Church
Pastor / teachers must strive to meet t he standar ds of godly l eadership
3:1-7 This is a true saying, If a man desire the office of a bishop, he desireth a
good work.A bishop then must be blameless . . . the husband of one wife,
vigilant, sober, of good behavi our, given to hospitality, apt to teach . . . For if
a man know not how to rule his own house, how shall he take care of the
church of God? . . .Not a novice, . . .”
“True saying” is Paul’s way of authoritatively setting up stan dards a churchman
must attain before h e performs pastoral duties in the church. The following
marks of maturity are found in the person and character of Christ.

While many men have “spiritual drives,” business men, plumbers, engineers,
and other novices tu rned pastor are n ot q ualified to hold the office of overseer.
It takes years of training, discipline, stu dy and preparation to hold the office of
a pastor. If you are n ew to the ministry, it is better to call yourself a minister or
apprentice in trainin g than to accept the label “pastor.”
Because godliness is the mark of maturity, all churchmen wou ld do well to
make these conventions the ambition of their life. And, the ch urch would do
well to wait and pray than to lay hands suddenly on an unqualified man
(ordination – 5:22).
Seventh Rule for the Church
The man-pastor must guard himself and teach sound doctrine
4:1 Now the Spirit speaketh expressly, that in the latter tim es some shall
depart (apostasy) from the faith, giving heed to seducing spirits, and doctrines
of devils;
Paul explains the reason for establishing the rules of the church. He dedicates a
whole chapter to instructing Timothy on the necessity of grounding a church on
the authority of Scripture.
Knowing, reading, reciting, studying, an d guarding the pillars of the gospel is
essential because of the spirit of apostasy at work in every age.
“The Spirit speaketh expressly ” raises the question when did th e Spirit reveal
this? It is not in the Old Testament nor is such a departu re from the faith in the
gospels. Apparently, the Spirit revealed this to Paul before he wrote this letter.
The adverb “expressl y” (rhetos) means directly and specifically; that is, the
Spirit spoke to Paul directly and specifically. That the Spirit speaks “ expressly ”
to men an d women in our time after the f ormation of the canon is part of the
apostasy of our time.
‘In the latter times ” refers to all the ages prior to the retu rn of Christ. Who is
qualified to say that we are living in the last days of the latter times?
“Shall depart from the faith ” references a period of apostasy that will take place
before the return of the Lord.
The word “apostasy ” (aphistami) refers to a dangerous departu re from the faith.
The apostle is not addressing doctrinal error, differing doctrinal positions,
struggles with the faith, backsliding, or leaving one denomin ation to go to
another . . . but leaving the faith to join a different religion — a religion
organized around “seducing spirits” and “doctrines of devils.” Can you hear
the snake’s hissing and the Devil’s duplicity here? The doctrines of evolution,
reincarnation, communism, LGBTQueer “marriage,” feminism, abortion,
homosexuality, and gender -bender teach ings come to mind.

“The faith” – the word faith carries with it the definite article to identif y “the
Christian faith” or “the gospel.” Leaving “the faith” to go to “another faith” is
apostasy. See the Greek adjective heteros (another) in Galatian 1:6).
The adjective pron oun “ some” (tives) is an indefinite pronoun connected with
apostasy referring to a minor few and not a major movement out of “the faith.”
It is impossible to list all the ways men can depart f rom the faith, but Paul lists
a few of the “lies” coming from “ hypocrites” (Stoics, Gnostics, Ascetics) in his
times: abstinence f rom marriage and certain “meats” of the day.
4:11 These things command and teach.
Paul requires Timothy to establish these rules dogmatically and accurately by
giving him two imperatives: “ command” and “teach.”
“These things ” refers to the gospel and its pragmatic rules f or godliness in the
church — an accusative pronoun hemmed in between the two imperatives.
4: 16 Take heed unto thyself, and unto the doctrine; continue i n them: for in
doing this thou shalt both save thyself, and them that hear thee.
“Take heed” (epecho) is an imperative in the emphatic position , a powerful,
direct command. It means “to pay close attention to,” “to watch,” “to guard
yourself,” and “to h old” to this duty.
Two indirect objects are mentioned: “ thyself” and “doctrine .”
The indirect obj ect ( dative) answers the question, “ take heed to what?” The
second imperative is also a present, active imperative indicating that “taking
heed” to personal an d doctrinal integrity is not a one time event, but a constant,
ongoing, everyday duty.
The apostle required Timothy to apply the pragmatics (practices) of the gospel
FIRST to himself, an d secondly to the ch urch because the subtleties of sin and
apostasy are always at work in the man. The salesman selling fruits from the
Poisonous Tree knocks on the minister’s door every day.
Therefore, his ministry must be firmly grounded on Sola Scriptura — the
authority of the Holy Scriptures (4: 9, 13, 16); that is, he must continually add
fuel to the fire to remain in the faith.
A Bible teacher must study the Word hou rs a day to “ take heed ” to “ doctrine”
(didakalia) and to insure that it is within the boundaries of the Christian faith.
In so doing, the minister will save himself and others f rom the apostasy
mentioned in 4:1.
There are other church rules in 1 Timothy for governing a church, and pastors
would do well to discover them.

19. Fastest Growing Religion in the World
“And without controversy great is the mystery of godliness: G od was manifest
in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles,
believed on in the w orld , received up into glory. ” – 1 Timothy 3:16
Did you know that Christianity is the fastest growing religion in the world?
While Christians have lost their “snap, crackle, and pop” in A merica, it is not
so around the world.
Christianity is alive and vibrant. It n ot only survives but thrives in countries
where Christianity is not subject to government 501 c 3 regulations and where
pastors are not holding flowers and dripping with honey.
Consider the f ollowing:
Megashift
“This book is one of the most popular titles ever in the WND
Superstore,” said Joseph Farah, founder of WND. “In fact, it has been
so big for so long that we got permission from the author to reprint it
and make it available exclusively at WND.”
If you have not already heard about the biggest religious movement in over
1500 years, you will – very soon.
It’s the fastest -growing faith on the planet.
And it’s not Islam.
Millions of miracles and an explosion of small, Spirit -powered churches are
heralding this “Megashift” in Christianity, which has been described as a “vast,
cleansing storm” coming to American f rom abroad.
This biblically -inspired, evangelical Christianity is sweeping through places
like China, Africa, India and Southeast Asia – making it, by far, the fastest
growing faith on the planet.
In “Megashift,” author Jim Rutz coins a n ew phrase to define this fast -growing
segment of the population. He calls them “core apostolics” – or “the new saints
who are at the heart of the mushrooming kingdom of God.”
[The classic bestseller “Megashift” has ju st been republished and is now
available f rom WND Books. Click here to order your copy today!]
Rutz makes the point that Ch ristianity is overlooked as the fastest -growing
faith in the world because most surveys look at the traditional Protestant

denominations and the Roman Catholic Church while ignoring Christian
believers who have no part of either.
He says there are 707 million “switched - on disciples” who fit into this new
category and that this “church” is exploding in growth.
“The growing core of Christianity crosses theological lines and
includes 707 million born-again people who are increasing by 8
percent a year,” he says.
So fast is this group growing that, under current trends, according to Rutz, the
entire world will be composed of such believers by the year 2032.
“There will be pockets of resistance and unforeseen breakthroughs,” writes
Rutz in “Megashift”. “Still, at the rate we’re growing now, to be comically
precise, there w ould be more Christians than people by the au tumn of 2032,
about 8.2 billion.”
According to the author, until 1960, Western evangelicals outnumbered non -
Western evangelicals – mostly Latinos, blacks and Asians – by two to one. As of
2000, non-Western evangelicals outnumbered Westerners by f our to one. That
moved to seven to one this year.
“There are now more missionaries sent from non -Western nations
than Western nations,” he writes.
This trend, says Rutz, has been missed by Westerners because the explosive
growth is elsewhere.
Hundreds of million s of these Christians are simply not associated with the
institutional churches at all. They meet in homes. They meet underground.
They meet in caves. They meet, he says, in secret.
And what is driving this movement?
Miracles, he says.
“Megashift” attempts to document myriad healings and other
powerful answers to t he sincere prayers of t his new category of
believer, including, believe it or not, hundreds of dramatic cases of
resurrections – not near-death experiences, but real resurrections of
actual corpses.
“When I was a kid in Sunday school, I was really impressed that
3,000 peo ple were saved on the Day of Pentecost,” he writes. “I
thought, ‘Wow, that’ll never happen again!' ”
But, Rutz says, it now happens around the globe every 25 minutes.
“By tomorrow, there will be 175,000 more Christians than there are
today,” he writes.

The essence of “Megashift” is about how Western Christians can tap into what
he sees as a mighty work of God on Earth.
“Very few people reali ze the nature of life on Earth is going through a
major change,” he wri tes. “We are seeing a megashift in the basic
direction of human history. Until our time, t he ancient war bet ween
good and evil was hardly better than a stalemate. Now all has
changed. The Creator whose epi c story flows through the pages of
Scripture has begun to dissolve the stronghol ds of evil. This new
drama is being played out every hour around the globe, accompanied
sometimes by mind -bending miracles.”
_____________________
Furthermore, unlike Islamic countries wh ere you are born a Muslim,
Christianity must re - win every generation. No one is born a Christian. Each
young person must f irst hear the gospel, believe it, and accept it personally;
that is, to personally receive Ch rist as his / her Lord and Savior. What a task!
Prayer: Oh Lord, please send some missionaries f rom China, Africa, and Asia to
America to save Ch ristians from political correctness ad fear of the
government, and to save the heathen in this country.
20. The First Communion in Scripture

“And Melchizedek ki ng of Salem brought forth bread and wine: and he was the
priest of the most hi gh God. 19 And he bl essed him (Abraham) . . . ” - Genesis
14:18.
After defeating five kings in Syria near Mt. Hermon, Abraham meets
Melchizedek who brought bread and wine to ref resh the exhausted victors.
Melchizedek, the mysterious king -priest, brightened Abraham’s day by
refreshing his body and soul with bread and wine.
At this simple feast, the King of Salem f ormally blessed Abraham and the LORD
for giving the patriarch victory over five Bedouin kings. At this moment the
Spirit moved. A unique and special communion took place between the
Melchizedek, Abrah am, and the LORD that only the three of them could fully
appreciate; that is, this is the first communion between God and men recorded
in the Bible.
Genesis 14:17 And the king of Sodom went out to meet him after his return from
the slaughter of Chedorlaomer, and of the kings that were wi th him, at the

valley of Shaveh, which is the king’s dale. 18 And Melchizedek king of Salem
brought forth bread and wine: and he was the priest of the m ost high God. 19
And he blessed him, and said, Blessed be Abram of the most high God,
possessor of heaven and earth: 20 And bl essed be the most hi gh God, which
hath delivered thine enemies into thy hand. And he gave him tithes of all. 21
And the ki ng of Sodom said unto Abram, Give me the persons, and take the
goods to thyself. 22 And Abram said to the king of Sodom, I have lift up mine
hand unto the LORD , the most high God, the possessor of heaven and earth, 23
That I will not take from a thread even to a shoelatchet, and that I will not
take any thi ng that i s thine, lest thou shouldest say, I have made Abram rich.
Note the facts in this account:
Sodom followed Abraham. Melchizedek stood between Abraham and the King
of Sodom.
Abraham defeated five marauding kings in an effort to rescue Lot and the
captives of Sodom. Exhausted and fearful he was met by the king of Sodom who
trailed the captives. Melchizedek king of peace brought supplies (bread and
wine) to feed the weary army and the captives; that is, he intervened between
the king of Sodom and Abraham.
Melchizedek held tw o offices: that of kin g and that of a priest. He administered
justice as king; and, the result of his priestly duties favored peace. No other
person in the Bible h eld these two offices except our Lord.
Melchizedek was not a self -proclaimed priest, or a priest, but a “High Priest.”
He was not a priest of just any god, but the High Priest of God (Elohim) — a de
jure High Priest of the Most High God, Possessor / owner / creator / “holder in
due course” of “Heaven and Earth” (14:19 -22); that is, he was a genuine, valid,
bona fide High Priest of the one, true, inf inite, virtuous, personal triune Spirit
who is the God of Creation, the God of Israel, the God of the Bible, and the God
of our Lord Jesus Ch rist.
He is uniquely-called the priest of the Most High God who got the will of God
done on earth and n ot the will of man (H ebrews 7:1).
Melchizedek ministered to Abram and his “posse” after his arduous chase of
the five kings and th e recovery of Lot by providing them bread and wine. This
supply provided food for energy and wine to quench thirst — the most
fundamental of all h uman needs. But, it was more than this. It was the First
Communion — a mystical fellowship that took place between Melchizedek,
Abraham, and the Most High. The bread and wine remind us of Jesus
exhortation, “Do his in remembrance of me” — a holy communion honoring
Him as the Savior-King-Priest-Sacrifice.

At this communion, Melchizedek “blessed” Abraham the Patriarch and Father
of the Hebrew nation (14:19), not the other way around. This means that
Melchizedek was greater in status than Abraham.
This blessing was not a cursory, “high -five” blessin g, but a holy, authoritative
blessing with Divine effect. He blessed, h onored, and proclaimed the name of
the Most High God f or giving Abraham victory in his war against the five
tyrants.
Though some time elapsed, Abraham tith ed 10% of his assets to Melchizedek —
a formal decree that this king -priest was greater in importance, status, and
character than Abraham, the Father of Israel.
The intervention, mediation, and blessing of Melchizedek gave Abraham the
strength to reject Sodom’s contract offer to the patriarch. Still beaming f rom the
sunshine of communion with Melchizedek and the Most High God, Abraham
lifted up his hand to the Most High God, the Possessor of Heaven and Earth,
rejected the contract, and proclaimed his devotion and allegiance to the LORD
(See Psalm 50:14).
Lifting up the hand( s) was not like contemporary feelers do in modern coffee -
cup church services, but an act of surrender to the jurisdiction of the Most High
— an act of oath taking — a pledge of allegiance to the LORD, the Most High
God — an act of accepting Ch rist as our Lord and Savior (Romans 10:9) — an
act declaring our devotion to the LORD God and his law — an act that renews
one’s covenant to th e Savior — an act that bestows a privilege status upon
believers whereby th ey have the right to appear in court and make their request
known to elyown (the Most High – Psalm 50:14-15).
Everything about Melchizedek speaks of Christ, points to Christ, and f oretells
men of the ultimate King -Priest. Melchizedek is telling us to come to the
theater, sit down, an d gaze at Christ — to trust Christ to meet our temporal and
eternal needs.
Thus, the first communion was a powerful encounter between the Most High
God, Melchizedek H is king -priest, and A braham — a fellowship around a
decree of blessing, bread, and wine.
Likewise, when we remember Ch rist at the breaking of the bread, we commune
with the Father and the Son. In so doing, we receive strength to reject Sodom’s
contract offers and to “throw up ou r hands to keep our covenant of peace with
the Most High (Psalm 50:14) . Our strength is in our devotion to Ch rist.

21. The Ordinance of Baptism
SEVEN BAPTISMS IN THE NT
• John’s baptism, the baptism of repentance (Matthew 3:2; Mark 1:4),
• the baptism of Jesus (Matthew 3:13 -15) ,
• the baptism of Moses (1 Corinthians 10:2),
• the baptism of the Spirit ( 1 Corinthians 12:13; Romans 6:3ff; Ephesians
4:5),
• the baptism of the cross (Mark 10:38),
• the baptism of the dead (1 Corinthians 15:29), and
• Believer’s baptism (Matthew 28:19 -20;Acts 2:38-41, Acts 8:12; 10:47).
The baptism we are concerned with here is believer’s baptism.
BELIEVER’S BAPTISM
Baptism is response commanded by God. While it does not save men, it
certainly does separate the sheep f rom goats. It is not necessary f or
justification, but it is necessary f or sanctification. Baptism is not essential to
obtain salvation, but those who have obtained salvation are baptized. It should
be the first comman d one obeys after bowing the knee to the Lord Jesus Christ.
Matthew 28:19- 20 G o ye therefore, and teach all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost: Teaching them to
observe all things whatsoever I have commanded you: and, l o, I am with you
always, even unto the end of the world. Amen.
The word “go” is an aorist participle used in an imperative sense. It can be
translated, “having gone” or “having initiate action to go into all the world.”
The key verb is “teach” or “make disciples” ( maqhteu,sate) . Making disciples is
the mission of the ch urch.
“Make disciples ” is an aorist imperative implying action that needs to be
initiated at once.
“Baptizing” is a temporal participle concurrent with the main verb, “make
disciples.” It should be translated, “make disciples while baptizing them.” “In
the name” is a singu lar accusative. The Father, Son, and Holy Spirit are
connected by “kai” the Greek conjunctive.
This does not support trine baptism; that is, baptizing them in the name of the
Father, in the name of the Son, and the n ame of the Holy Spirit. While there are

three distinct person alities in the godhead, there is only one God and one N ame
and one baptism.
Baptism was commanded by the Savior, obeyed by the apostles and practiced
by the early church. Baptism is considered a church ordinance; that is, an
authoritative decree or command. It is not an option for the one who has
declared his allegian ce to Christ. All believers should be baptized.
WHAT IS THE MEA NING OF BELIEVER’S BAPTISM?
On the Day of Pentecost, Peter proclaimed the gospel and challenged people to
repent. Over 3000 souls were baptized. Baptizing believers has followed gospel
proclamation since the birth of the church.
Water baptism is an outward statement about an inward reality. When a person
receives Christ as his Savior, he identifies himself with the Lord. At that
moment, the believer immediately inherits ALL THE BENEFITS of Christ’s
death, burial, and resurrection. He is instantaneously “blessed with all spiritual
blessings . . .” (Ephesians 1:3 -4). As a symbol of his faith, he surrenders to
water baptism. It does not symbolize the Lord’s death, burial, and resurrection
as much as it symbolizes the believer’s u nion with His Lord. Baptism,
therefore, becomes a public declaration about personal identification —about
the believer’s union with Christ. It is a physical testimony about a spiritual
transformation. It is a symbolic statement about a concrete commitment. When
a person is baptized, he proclaims his identification with Christ – that he has
entered into the blessings of salvation.
Believer’s baptism, therefore, presupposes regeneration. That is, a person that
has not experienced justification / regeneration has nothing to proclaim and
therefore cannot be a candidate for baptism.
Baptism does not save souls or wash away sins! It does not bring one in contact
with the blood. Going into water does not cleanse the conscience or purify the
inner man. Baptism is not meritorious or conditional for salvation. It is
the doing and dying of Christ on behalf of men that cleanses from sin (Hebrews
9:14; 1 John 1:7).
Acts 16:30-31 And brought them out, and said, Sirs, what must I do to be
saved? And they said, Believe on the Lord Jesus Ch rist, and thou shalt be
saved, and thy house.
WHO SHOULD BE BAPTIZED?
All who have repented of sin and trusted the risen Lord J esus Christ as Savior
should be baptized. This should be done willingly and gladly (Acts 2:41). Non -
Christians should not be baptized because baptism is only for believers. Infants
should not be baptized because they have not come to an age of responsibility

nor have they accepted Christ as their Savior. Baptism is only for those who
have placed their faith in Christ as their Savior.
And as they went on their way, they came unto certain water: and the eunuch
said, See, here is water; what doth hinder me to be baptized?
And Philip said, “If thou believest with all thine heart, thou mayest. And he
answered and said, I believe that Jesus Christ is the Son of God” (Acts 8:36 -37).
Many churches baptize babies. We see neither a comman d nor example in
Scripture to merit th e historic practice of infant baptism. To our knowledge,
neither Jesus nor His disciples baptized children. While the children of
Christian parents are “holy” ( 1 Corinthians 7:14), “set apart” for a special work
of grace, and may be dedicated to the Lord (1 Samuel 1:28), th is certainly does
not justify the doctrine of infant baptism. The primary requirement to be
baptized is the possession of true faith (A cts 16:30 -32). Infants do not have
saving faith (Ephesians 2:8 -9), though some are set apart for salvation. [1]
Infant baptism, although popular in several denominations, is a religious
ceremony not found in the Bible. The clear and overwhelming evidence f rom
the New Testament is that only believers were baptized, and that they were
baptized by immersion. We simply do not need more baptized “unbelievers” in
church. There is no such thing as “covenant children” in the NT. God only has
one kind of child an d that is true, born -again children. To speak of “covenant
children” in the NT is an insertion of doctrine into Scripture that is not there.
There is no example in Scripture of the apostles baptizing inf ants or
unbelievers (Acts 2:38; 9:18; 19:5; Colossians 2:12, etc.).
WHY SHOULD ONE BE BAPTIZED?
Baptism is not for th e purpose of gaining salvation, being blessed, receiving the
Holy Spirit or becoming a church member. One submits to baptism because he
is saved, blessed, has the Holy Spirit, an d is a member of the body of Ch rist
(Acts 16:31; Ephesians 1:13, 14; 1 Corinthians 12:12). Baptism is not a
requirement for justification (Romans 4:5), but it is a requirement for
sanctification (obedience and growth). If one loves the Lord, he will gladly
obey Him. Love for Christ is the motive of baptism.
John 14:21 He that hath my commandments, and keepeth them , he it is that
loveth me: and he that loveth me shall be loved of my Father, and I will love
him, and will manifest myself to him.
WHEN SHOULD A PERSON BE BAPTIZED?
Mature Ch ristians should teach new Christians about baptism immediately
after conversion. One should be baptized after salvation, not before. In the New
Testament, men and women were baptized within hours after their confession
of faith (Acts 2:41; 8:12; 10:47). True faith is eager to obey the Lord Jesus. There

is little merit to any kind of delay when it comes to obedience in the Christian
life (Luke 6:46). Likewise, those inadvertently baptized as a baby or as a young
child and who come to know the Lord later in life, should submit to Christian
baptism. If you are saved and you understand the reasons for baptism, then you
should request to be baptized.
HOW SHOULD ONE BE BAPTIZED?
Christians are commanded to baptize new believers (Matthew 28:19 -20). But the
mode of baptism is n ot commanded. It is somewhat obscure in Scripture.
Christians still differ as to whether sprin kling or immersion is appropriate. The
Greek word “baptizo” means “to place into” or “to dip.” A new believer is
spiritually baptized or “placed into Christ” at his conversion by the Spirit and
immediately inherits the benefits of Ch rist’s death, burial, and resurrection
(Romans 6:2-4).
The baptism of Romans 6 is a ref erence to the spiritual mystery of being
identified with the history of Christ. This is a spiritual operation and does not
refer to water baptism.
Water baptism, on the other hand, is an accurate and adequate pictu re of the
believer’s identification with Christ. Going down into the water is a beautiful
symbol of one’s faith in death, bu rial, an d resurrection of Ch rist –that one’s old
relationship with sin is finished. Coming out of the water is a simple and clear
statement that one h as a new life in Christ that he co -shares in the resu rrected
life of our highly -exalted Savior.
Those Christians who practice sprinkling as the mode of baptism, usually those
in the Covenant Camp, approach the subject somewhat differently. To these
believers, baptism is a picture of one coming under the kingdom blessings of Christ,
namely the blessings of the Eschatological Spirit .
Sprinkling, then, is a symbol that one has entered into salvic blessings secured
by the death of J esus . . . and this is certainly true! When one considers how
many things were sprinkled by blood or water in the Old Testament, sprinkling
is not an unreasonable, unbiblical practice. And, in light of th e enormous costs
of building baptismals, sprinkling becomes all that more practical.
Historically, Latourette and other church historians find evidence that
emersion was the primary means of baptism in early church h istory (Latourette,
1975). Baptism was a serious affair. Candidates were question ed on their faith.
If they passed the test, they were baptized in cold, running water —pref erably a
pure, clear stream: Children first, then men, and finally the women. They were
baptized naked. Nothing was taken into the water but their body. Following
their baptism, the bishop placed salt on the tongue as a symbol they must
follow Christ, speak the truth for him, and be prepared to die for their Lord.

Personally, I do not think the mode of baptism (sprinkling or immersion)
should be an issue of fellowship. But, I do believe that immersion is a better
picture of being iden tified with the death , burial, and resurrection of Ch rist
than sprinkling. In modern times, building codes, have made it practically
impossible to build simple baptismal in churches. A building code in
Albuquerque required that churches provide wheel chair access into the tank.
When engineers draf ted a plan, the cost f or providing wheel chair access was
over 200 hundred th ousand dollars. The church literally left the plastic tank sit
in the back of the ch urch as an ugly eye sore. Can anyone say, “sprinkling?”
WHO SHOULD BE BAPTIZED?
Usually, an ordained minister will assist new Christians in obeying the Lord in
baptism. Church practices and policies vary f rom denomination to
denomination.
On the day of Pentecost, over 3000 people were baptized, and on another
occasion over 5000 men and possibly th at many women and children were
baptized as well (Acts 4:4). I can’t imagine twelve apostles baptizing five -
thousand men and possibly a total of ten thousand to twelve thousand people
in one day. They mu st have had help!
When Philip went preaching the gospel, he baptized the Ethiopian eunuch. He
did not seem to be too concerned about “proper authority.” If a person is a
Christian, he has authority to make disciples and baptize new converts by
virtue of our Lord’s command in Matthew 28.
Every matu re Ch ristian has the responsibility to instruct others about baptism,
and if necessary, to service the baptismal needs of new converts. I do not see
that God placed a limitation on who can do the baptizing. As long as it is done
with dignity and for the right reason, any believer can baptize another believer.
WHAT IF I WAS BA PTIZE D AS A CHILD
Baptism is f or believers, f or people who have come to an age of responsibility
and made a personal, independent decision to follow Christ.
Infant baptism or pre -conversion baptism can dangerously give false hope, it
confuses issues regarding one’s salvation. It is not a true statement of
conversion. It was something done to you by well -meaning people, but it
required n o act of faith or obedience on your part. Those baptized as
unconverted children have the “cart before the h orse.”
Baptism is something one does after he accepts Christ and not before (John
1:10-12; Acts 10:47). If you had parents that dedicated you to the Lord when
you were a baby, you are blessed. If you were baptized as a child or before
your true conversion by the will of anoth er, then assert your will now in

obedience to Christ and submit to believer’s baptism. It is th e correct course of
action.
Having said this, the argument of R.C. Sproul with John McArthur regarding
infant baptism certainly has merit and must be considered!!
SHOULD A CHURCH REQUIRE BAPTISM FOR MEMBERHIP?
When one receives Christ as Savior, he automatically becomes a member of the
body of Christ (1 Corinthians 12:12 -14).
Water baptism does not make one a part of His Body, but it may identify him or
her with a particular gathering of believers. Christ commanded baptism. It is
the will of God.
Then they that gladly received his word were baptized: and the same day there
were added unto them about th ree thousand souls. And they continued
steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread,
and in prayers (Acts 2:41 -42).
But, to do as some SBC churches do and require Ch ristians who were baptized
in another Ch ristian denomination to resubmit to baptism in an SBC church
denies the unity of the church of Jesus Christ.
SHOULD A PERSON BE REBAPTIZED?
One should get baptized once as a statement, a symbol of his identification
with Christ af ter his conversion. One need not get baptized again to become a
member of a church, nor should a believer ever get baptized again to join
another church. This would deny the unity of the body of Christ. The church
should accept all Christians who have made a profession of f aith, and have
submitted to believer’s baptism in other evangelical churches after their
conversion.
WHERE SHOULD I BE BAPTIZED?
Whether you are baptized in a river, or a lake, or a chapel is immaterial to God.
He is simply interested in obedience (Acts 8:36). Where full immersion is not
possible, sprinkling or pouring is acceptable, in my opinion.
22. The Ordinance of Headcoverings

1 Corinthians 11

The wearing of fabric head coverings in worship was universally the practice of
Christian women until the middle of the twentieth century. What happened?
Did we suddenly fin d some biblical truth to which the saints f or thousands of
years were blind? Or were our biblical views of women gradu ally eroded by the
modern feminist movement that has infiltrated the Church...? - R.C. Sproul
1 Corinthians 11:4 -5 Every man who has somethi ng on his head while
praying or prophesying, disgraces his head. But every woman who has her
head uncovered while praying or prophesying, disgraces her head; for she
is one and the same with her whose head is shaved.
It has been a tradition for men to remove
their hats during prayer and for women to
wear a headcovering during prayer since the
conception of Christianity.
Christian art is dominated by women
adorning themselves with a veil or scarf .
Among the Amish, Mennonites, and Plymouth
Breth ren, and some Presbyterian and Baptist
churches, the practice still continues.
Figure 11: Source unknown All of these groups h ave a high view of
Scripture and their people are known for
their piety. In the major denominations, men still remove their hats in church,
but unfortunately, the wearing of the veil by women has been abrogated by
compromised Christianity.
There are several reasons why modern women do not cover their heads in
prayer.
First , the American church is very much a product of the culture. The Woman’s
Suffrage Movement was in full bloom in the 1920s. Prohibition contributed to
the breakdown of moral in the 1930s. Women started taking of their clothes for
men’s magazines in the 1950. A round 1960 the practice of women covering their
heads in prayer shifted. In the age of movie stars and the inauguration of skin
magazines, everything came off. Bikinis were in! Feminism burst on the scene
and women were drafted into the cult of arrogance.
By the time the mini -skirt rage hit the pop culture (1966), headcoverings all but
disappeared in the church.
Second , the rise of f eminism influenced theology and modern Bible

commentators culturalized the practice teaching that headcovering was just a
local Corinthian problem wherein the early church did not want their women to

look like temple prostitutes. J ohn McArthur and the Baptists were caught up in
this storm.
But, the trend to culturalize uncomfortable parts of Scripture has infected the
church to such an extent that even homosexuality, a Biblical abomination, is
being accepted by ch urchmen. Following the cultural argumen t, why not
culturalize baptism, the Lord’s Supper, the cross, and blood atonement?
Third , we are living in a day of apostasy. Few Christians read the Bible. Most
believe it is irrelevant. Fewer still study the Scripture and believe in the
principle of “sola Scriptura.” Even the principle of male headship in the home
and the duty of a woman to obey her husband seems like an alien dogma to
modern Americans. Feminism conquered alpha males. And, the government
became the second husband to divorced women.
Fourth , women spen d a great deal of time preparing to go to church and which
one of them wants to mess up their hair by wearing a veil? Bu t, instead of
pleasing men, woman would do better to figure out what pleases God . . . and,
wearing a veil pleases the Lord. Even th e angels have an interest in godly
women who veil themselves.
Fifth , as the world h as defined "freedom" to do anything you please, the

church as a whole plunged into antinomianis m. Churches became liberal,
lawless, and permissive. Preaching the law of God was seen as legalistic, stogy,
and pontifical. In su ch a climate, men faithful to the Word may find themselves
out on a limb all alone preaching to squirrels and chipmunks.
Let’s look at Paul’s argument:

Paul calls the church to imitate him as he
imitates Christ (11:1).
The topic of this chapter is headship (11:1-2),
head coveri ngs (11:3 -16), and Head
remembering (11:17f f). Th ree symbols are
venerated in this chapter : the veil, the bread,
and the cup of wine .
Paul advances an an cient truth, the hierarchy
Figure 12: Freepik Mary of authority: God, Christ, man, woman . This
chain of command appears to be a solid, biblical, unchanging order related to
Adam and the headship of the man in the family ( Genesis 3:16 ).
[ No te, t he f i rs t l a w in To ra h a f t er t h e fa l l is tha t th e wo ma n s ha ll be u n der t he
a ut h or it y of th e ma n. ]

Paul exhorts men to remove any head apparel in worship and for women
to cover their heads (“something down the head” like a scarf or veil) for
the following reasons:
(1) Headship (11:1-4) :
The grand subject of this section is authority. God, Ch rist, man, and
woman form the chain of command. Headcoverings are a sign of a women’s
obedience to God and acceptance of His law - order.
The wearing of a veil is a symbol of Ch rist's. authority over man, man’s
authority over the w oman, and that she is under her husband's covertu re.
The practice of a woman covering her head is a visible, object lesson that God
created man to be th e head and protector of his home and a woman to be his
"helpmeet."
(2) Shame (11:5-6):
Paul taught that if a man prays while having his head
covered (kata keppalas ekon ) having something down the
head like a tallit or prayer shawl, he disgraces his head.
The term “ his head” appears to be a reference to Christ. A
man who will not remove his hat during prayer, like the
pope, shames the Lord Jesus Christ; and, is saying: "May
no one ever see Christ as head of the church because He is
not worth honoring."
Likewise, a woman who prays uncovered ( akatakalupto),
shames her head. It is not clear whether Paul is saying
that an uncovered woman embarrasses h erself or her
husband. Since the context is headship and authority, I
Figure 13: Unsplash:
Caique Nascimento presumption is that the unveiled woman shames her
husband and disregards God’s chain of command -- a
rebellious failure to acknowledge God's law -order (Genesis 3:16).
Paul is emphatic! Every w oman praying without something “down the head”
expresses contempt f or God’s law -order and reproaches her husband. Thus, we
conclude i t is the duty of every man to instruct his wife about God's law -
order and her duty to veil herself in obedience to her godly husband.
An unveiled woman in church is evidence the husband is either ignorant
of God’s Word or in rebellion against the Lord.
If the problem of an unveiled woman and the women will not cover her hair,
she was to be sheared that she might emotionally f eel the shame of praying
while uncovered.

An uncovered woman was like the hetairai, the temple prostitutes in Corinth
and adulteresses who was punished by h aving their head shaved (Numbers
5:18). A shaved head is a universal stigma among women. So universally
shameful is a bald w oman, a shaven woman would be forced to wear a veil
until her hair grew out again --a hard way to learn this lesson in that day!
[Note: During WWII, the French shaved a woman’s head f or sleeping with
Germans.]
Thus, shearing was the discipline f or the rebellious woman.
(3) Theology (11:7):
The reason given for the practice of veiling was
theological. Removing a covering f rom the head of a male
was a statement announcing the glory of God. When men
remove their hats th ey proclaim, “May the glory of man be
hidden so that the glory of God be seen in this place.”
When a woman covers here head, she is making a
statement, “May the glory of man be concealed in this
place so the glory of God may be made kn own.” "May God
be honored here, an d not men . . . or women!" This is
consistent with our Lord’s prayer, “glorify your Son, that
the Son may glorif y you” (John 17:1).
F i g u r e 1 4 : So u r c e
unknown When a woman approaches God, she does so while
graciously recognizing the role that He created for her. The veil is a statement
that the Ch ristian w oman accepts her husband’s authority (or father’s
authority) over her. The whole idea of a unisex approach to God is foreign to
Scripture -- a product of an alien law -order. He made us male and female and
each has an ordained approach to God in worship.
(4) Creative Order and Purpose (11:8):
The practice of hat removal and head covering recognizes God’s created order
and purpose. It teaches the ignorant abo ut the order of creation; that man was
created first, and that woman was created second. Man (adam) was the head of
the family—the w oman his helpmeet. A woman’s practice of covering her head
is a symbolic statement that proclaims the creative order and the purpose of the
sexes--that woman w as created for the man, not the man for th e woman.
Sexual differences are not the result of th e fall, but the produ ct of creation and
God’s law-order f or the home. To prove the validity of the practice, Paul cites
Biblical authority f rom Genesis. If wearing a headcovering was merely a
cultural practice, Paul would not have appealed to the “Big Guns” in Torah to
fortify a local custom. It w ould be inappropriate for any man to use the heavy
artillery of the Law to support a temporal fad or a passing fashion.

Paul adds in this verse even the truth of the universal dependence of the sexes
on each other lest an y male should drift into arrogance and pride. Headcovering
is about order, not superiority! Both men an d women of faith are declared to be
children of God (John 1:10 -13).
(5) Angelic Education ( 11:10):
Apparently, angels take a great interest
in headcoverings. H ow rare and
beautiful it must be for angels to see a
holy woman – a woman who
understands God’s law -order and
surrenders to it.
In Isaiah six, we notice that seraphim
covered their faces and their feet with
their wings in the presence of the thrice
holy God. Holy things are often
covered. The tabernacle furniture and
Figure 15: Freepik
the veiling of the face of Moses come to
mind.
Paul says headcoverings in church educate angels about authority; i.e., angels
are instructed as to why Christ died f or men instead of angels. Our Lord died,
not because he was a martyr, but because He was obedient to His heavenly
Father. His submission to the Father demanded a death -walk to the cross.
Furthermore, the headcovering instructs angels that their Lord died for sinful
men who were made in the image of God and that he did not die for fallen
angels who are mere servants of the Most High. When women cover their
heads, they model our Lord’s submission to His heavenly father —a spectacular
wonderment to the angels.
(6) Propriety (11:13):
Paul appeals to the Corinthian sense of propriety f or the con tinuance of this
practice. The custom of women veiling in prayer was so common in the
churches, Paul could appeal to this tradition as a matter of orthodoxy —an
honorable tradition in the early church.
In the east women veil themselves in public as a sign of propriety; unmarried
women usually do not wear a veil.
Apparently, the practice of headcovering was a matter of apostolic authority
with such established tradition in the ch urch that it was not open to debate.
The Christian position is more liberal th an the Jewish tradition where women
veiled even their faces, but more conservative than the libertine Corinthians
where women paraded in public unveiled.

The Jewish tradition today for men in a
synagogue to wear a yamaka is the exact
opposite of Ch ristian teaching [1].
Messianic communities that endure the
practice of men wearing a yarmaka (or
Catholic bishops) are taking their cue from
modern unbelieving Jews rather than from
the blessed teaching of Rabbi Paul, the
bondservant of the Lord Jesus Christ; that is,
Figure 16: Source unknown veiled men join the rebellion of antichrists!
(7) Nature (11:14) :
Paul appeals to nature for the continuance of the symbolic practice of a

women's headcovering. Men tend toward baldness. Long hair on women is a
universal standard of beauty. Nature tells us that Ch rist is th e head of man,
and that women are the glory of man. Paul reasons that if a woman’s long hair
is given to her for a natural covering, she should be inclined to wear a spiritual
covering (“something down the head”) like a veil or scarf.
Paul is not saying th at long hair is a substitute for a veil nor is he condemning
a shorter hair style in public fashions. He appeals to natural law as a reason to
practice the spiritual l aw. The whole idea that long hair is a symbol of
submission is ludicrous and something even libertarians will not accept.
Wearing a headcovering is consistent with nature because it is a spiritual sign
pointing to the natu ral order of the origin al creation.
(8) Unity (11:15-16):
Paul argues that the churches of his day practiced the custom of veiling, and he
urges the Corinthians to adopt the same common tradition. Failure to comply
exposed a contentious spirit; i.e., rebellion against God’s law -order. His
purpose of mentioning the term “ contentious ” was meant to cu t off the debate.
A woman who atten ds church without a veil shows contempt for God's law -
order! She is the dreaded “contentious” woman mentioned in Proverbs. Selah!
Out of all the reason s given to practice th e tradition of headcovering not one
was cultural .
In fact, Paul appealed to the principles in the OT to persuade these believers to
accept the practice of veiling. Apostles do not appeal to the OT Scriptures to
invoke a temporal, cultural practice. To speculate that Paul was addressing a
local, petty cultural problem at Corinth is to invoke a rationale foreign to the
reasons Paul himself gives in this chapter. Furthermore, we would not only put
words in the Apostle’s mouth that is not there, we would ignore the reasons
that are there.

An argument from silence is null and void.
The ancient practice of hat removal by men and wearing headcovering by
women does not appear to have any practical value. The practice is iconic or
symbolic of the Divine order f or humanity. Since man is made in the image of
God (icon), men are to imitate God. Women, on the otherhand, are NOT the
icon of man but the glory of man.
Women have no duty to emulate man or to accumulate mascu line traits. In fact,
they are forbidden to do so.
The practice of wearing a veil has been abandoned by many modern churches,
but it has not been disregarded by Western Civilization even though most have
no idea why they practice hat removing and hair covering. In going to football
games or public events where prayer is offered, most men will remove their
hats and helmets, and most women, if th ey have something on their head, let it
remain. Isn’t it ironic that the pagans honor the tradition while many churches
have generally abandoned the Biblical practice?
The greater problem is not women, but Christian men who are either ignorant
of the doctrine of head coverings or refusing to take a stand on head covering
because they are living permissively in rebellion against God's law -order.
Let’s look at what the church fathers had to say:

Irenaeus (120-202 A D): Irenaeus translates 1
Corinthians 11:10 as follows:
"A woman ought to have a veil [ kalumma] upon her
head, because of the angels."( Irenaeus, Against
Heresies, Book 1, 8:2, cited in The Ante - Nicene
Fathers, A. Clevelan d Cox, ed., (U.S.A: The Christian
Literature Publishing Co., 1885), I:327. )
Tertullian (150-225 AD) discussed whether the

command f or a woman to wear a veil applied to
virgins. This discussion would not have occurred if
headcoverings were not a common practice among
Figure 17: Source the churches. Tertullian, On Prayer, cited in The
unknown Ante-Nicene Fathers, A. Cleveland Cox, ed,. (U.S. A.:
The Christian Literature Publishing Co., 1885),
III:687.
Clement of Alexandria (153-217 AD): Clement understands th e words in 1
Corinthians 11:5 to refer to a veil of fabric and not to a woman's hair.
"And she will never fall, who puts before her eyes modesty, and her shawl; nor
will she invite another to fall into sin by uncovering her face. For this is the

wish of the Word, since it is becoming f or her to pray veiled" [1 Corinthians
11:5 GLP].( Clement of Alexandria, The Instructor, cited in The Ante -Nicene
Fathers, A. Clevelan d Cox, ed., (U.S.A: The Christian Literatu re Publishing Co.,
1885), II:290.).
Jerome (345-429 AD):

"It is usual in the monasteries of Egypt and Syria for virgins and widows who
have vowed themselves to God and have renounced the world and have
trodden under foot its pleasures, to ask the mothers of their communities to cut
their hair; not that afterwards they go about with heads uncovered in defiance
of the apostles command" [1 Corinthians 11:5].( J erome, Letter CXLVII:5, cited
in The Nicene and P ost -Nicene Fathers, P hilip Schaff, ed., (Grand Rapids, MI:
Eerdmans Publishing Co.), VI:292. 13. Augustine, Of the Work of Monks, cited
in The Nicene and P ost -Nicene Fathers, Philip Schaff, ed., (Grand Rapids, MI:
Eerdmans Publishing Co.), III:523.
Augustine (354-430 AD):

"We ought not theref ore so to understand that made in the image of the
Supreme Trinity, that is, in the image of God, as that same image should be
understood to be in three human beings; especially when the apostle says that
the man is the image of God, and on that account removes the covering from his
head, which he warn s the woman to use, speaking thus: 'For a man indeed
ought not to cover his head, f orasmuch as he is the image and glory of God; but
the woman is the glory of the man.'" J erome, Letter CXLVII:5, cited in The
Nicene and P ost -Nicene Fathers, Philip Schaff, ed., ( Grand Rapids, MI:
Eerdmans Publishing Co.), VI:292. 13. Augustine, Of the Work of Monks, cited
in The Nicene and P ost -Nicene Fathers, Philip Schaff, ed., (Grand Rapids, MI:
Eerdmans Publishing Co.), III:158.
(347-407)
Chrysostom on 1 Corinthians. 11:3:
“The head of woman is man,” compares God in his universal regiment to a king
sitting in his royal majesty, to whom all h is subjects, comman ded to give
homage an d obedien ce, appear bef ore him, bearing every one such a badge and
cognizance of dignity and honour as he h as given to them; wh ich if they
despise and condemn, then do they dishonour their king. “Even so,” says he,
“ought man and woman to appear before God, bearing the ensigns of the condition
which they have received of him. Man has received a certa in glory and dignity above
the woman; and theref ore ought he to appear before his high Majesty bearing the sign
of his honour, having no cover upon his head, to witness that in earth man has no
head.” Beware Chrysostom what you say! You shall be reputed a traitor if
Englishmen hear you, for they must have my sovereign lady and mistress; and

Scotland has drunken also the enchantment and venom of Circe 5) let it be so to
their own shame and confusion. 6 )
Martin Luther (1483-1546):

On January 15th 1525, Martin Luther preached a message on marriage. In his
sermon he said this:
Women, be subject to your husbands as to the Lord, for the husband is the head
of the wife” [Eph 5:22-23]. Again to the Colossians in the third chapter [3:18].
Because of this, the wife has not been created out of the head, so that she shall
not rule over her husband, but be subject and obedient to him.
For that reason the wife wears a headdress, that is, the veil on her head, as St.
Paul writes in 1. Corinthians in the secon d chapter, that she is not free but
under obedience to h er husband. 1 )
John Calvin (1509-1564):

"When he says 'her hair is f or a covering [1 Corinthians 11:15 GLP],' he does not
mean that as long as a woman has hair, th at should be enough for her. He
rather teaches that our Lord is giving a directive that He desires to have
observed and maintained. If a woman has long hair, this is eq uivalent to saying
to her, 'Use your headcovering, use your hat, use your hood; do not expose
yourself in that way! " (Seth Skolnitsky, trans., Men, Women and Order in the
Church: Three
Sermons by John Calvin, (Dallas, TX: Presbyterian Heritage P ublications,
1992), p. 53)
John Knox (1505-1572 AD):

" First, I say, the woman in her greatest perfection was made to serve and
obey man, not to rule and command him. As saint Paule doth reason in these
wordes: 'Man is not of the woman, but th e woman of the man. And man was
created for the cause of the woman, but the woman for the cause of man; and
therfore oght the woman to have a power upon her head,' (that is, a coverture
in signe of subjection)." (John Knox, "Th e First Blast Of The Trumpet Against
The Monstrous Regiment Of Women," Works of John Knox, David Laing, ed.
(Edinburgh: Printed For The Bannatyne Club), IV:377.) (Emph asis mine)
Matthew Henry (in his Commentary on the Whole Bible, published in 1706)
"The woman, on the other hand, who prays or prophesies with her head
uncovered dishonou reth her head [1 Corinthians 11:5 -6 GLP], namely, the man,
v.3. She appears in the dress of her superior, and throws off the token of her
subjection. She migh t, with equal decency, cut her hair short, or cut it close,
which was the custom of the man in that age. This would be in a manner to
declare that she was desirous of changing sexes, a manifest aff ectation of that

superiority which God had conferred on the other sex." Matth ew Henry,
Matthew Henry's Commentary on the Whole Bible, (McLean, VA: MacDonald
Publishing Co.), VI:561.
A.T. Robertson (Word Pictures ~1931):

". . . . it is the sign of authority of the man over the woman. The veil on the
woman's head is the symbol of the authority that the man with the uncovered
head has over her [1 Corinthians 11:10]." A.T. Robertson, Word Pictures in the
New Testament, (Nashville, TN: Broadman Press, 1931), IV:162.
J. Vernon McGee ( 1904-1990):

"Apparently some of the women in
the church at Corinth were saying,
'All things are lawful for me,
therefore, I won't cover my head.'
Paul says this sh ould not be done
because the veil is a mark of
subjection." Thru the Bible with J.
Vernon McGee, (Pasadena, CA: Thru
The Bible Radio, 1983), V:50.
I can’t help but think one of the
Figure 18: Freepik reasons we are facin g so many
cultural problems in the family due
to liberalism and the rise of feminism. Consequently, the Christian church has
dropped the symbolic practice of men removing hats during prayer and women
veiling themselves during prayer. [2]
Isn’t neglect of God’ s law -order at the root of so many problems in the family?
Today, people do not understand God’s creative order or his purpose for the
sexes . . . or that there are ONLY two sex es. It is next to impossible to tell the
difference between the godly and the ungodly, between men and women,
between right and w rong not only by dress but by demeanor. Feminism wages
war against gender roles and confusion reigns. The whole idea that a person
can choose his sexual identity is to proclaim that man is a god with his own
law-order.
Though I am persuaded the practice has solid validity, I have come to realize
that the casual church does not have the wherewithal to practice these truths;
nor does the average Christian husband h ave enough rope on his bucket to dip
into this well of truth taught in this chapter. Christians who are as shallow as a
puddle on the sidew alk do not have the spiritual maturity to accept the ABC's
of Christian doctrine.

A preacher who preaches the truth with any conviction will ruffle feathers, and
may find themselves pecked out of the hen house; moreover, a woman who
practices veiling may find herself scratching for grain alone alone under the
porch.
Some teach it best to put this passage in the category of “doubtful things”
(Romans 14) and leave the matter up to the individual conscience. But even this
is apostasy. There is nothing doubtful about the command f or a woman to veil
her head.
The Apostle emphatically states, “if any man seem to be contentious (resistant
to the practice of veiling), we have no such custom, neither the churches of
God!” That is if anyone does not recognize this practice, he sh ould not be
recognized as a true Christian in the church of God! Such a person is not taking
the Word of God seriously -- the attitude of apostates.
In conclusion, this passage declares three truths: headship, headcoverings, and
Head remembering. The godly woman is exhorted to cover her head as a
statement of God's law -order.
[1] Jeff Raskin, 1990, describes rather humorously the origin of the yarmulke
tradition in his History of the Yarmulke
(http://humane.sourceforge.net/humor/yarmulke.html). He says, it is not known
when Jewish men began to wear the yarmulke. It is not rooted in ancient
tradition, and apparently is a rather recent invention. It took ten men to make
up a synagogue, and sometimes, Jewish men would gather outside under the
Sun to pray where the balder men would get sunburned. At first, these men
would pray under an umbrella to keep f rom bu rning themselves. Later, bald
men, started wearing a skull cap to protect themselves. Somewhere after the
sunburn and the umbrella, the rabbis of rabbis rejected the umbrella as
sacrilegious and sanctioned the yarmulke as an approved form of sunburn
protection. The common practice evolved into a standard liturgical worship
apparel among Jews. Tradition!
[2] I was in an outdoor football stadium after 9/11 where the whole crowd of
35,000 observed a minute of silence. The men removed their h ats, and the
women kept their hats on. Interestingly, the culture seemed to retain this
tradition while the church has totally abandoned it. Personally, I can’t figure
out why the church has forsaken the practice unless it is due to the fact that
woman don’t like to mess up their dry -blown hair on Sunday morning.

23. 1 Corinthians 11 – Five Sacred Symbols in
Christianity
Throughout the ages, pious Christians have honored five sacred symbols
associated with Christianity.
The Cross
“But far be it from me to boast, except i n the cross of our Lord Jesus Christ by
which the world has been crucified to me and I to the world.” – Galatians 6:14.
The cross is the most sacred symbol of Ch ristianity. The symbol is on every true
church building as it represents the accomplishments of Ch rist for salvation.
The cross su rfaced as dogmatic symbol adopted by all Christians during the
church age to remind them of the Savior ‘s accomplishments at Calvary and to
prevent apostasy — a worthy, honorable, wise praxis having the full support of
our Lord.
Matthew 18:18 Veril y I say unto you, Whatsoever ye shall bind on earth shall
be bound in heaven: and whatsoever ye shall loose on earth shall be l oosed in
heaven.
Traditionally, from earliest times, universal Catholics make the sign of the
cross in prayer. Unfortunately, the P rotestant Reformation throughout the
“baby with the bath water.” In this age of apostasy, mindful “protestant”
Catholics would do well to restore the practice:
Cruci dum spiro fido – “As long as I breath e, I will remember th e cross.”
Baptism
From the first days of gospel proclamation (Acts 2) until now, Baptism is an act
in which a Christian is immersed in water to symbolize the end of an old way
of living, and a new start – his being taken out of Adam and placed into the
victorious history of Christ (Romans 6).
Whether it be by immersion, pouring, or sprinkling, all pious men are baptized
as a symbol they have been placed into th e history of Christ to share in His
victories. This was n ot a temporary cultural practice but a dogmatic ordinance
imposed on all Christians during the church age to prevent apostasy.
Headcoverings
2 Now I praise you, brethren, that ye remember me in all thi ngs, and keep the
ordinances, as I deli vered them to you.
The verb “keep” (atecho) is an imperative the Corinthians obeyed. Paul
commends the Corin thian flock for remembering him and for keeping the

ordinances he delivered to them. It takes positive energy to in corporate a
Biblical practice into the life of a commu nity, and the Corinthians had a zeal to
arrange themselves under the authority of God’s Law -word and to obey it.
The word “ordinance ” (paradosis), a cognate noun stemming from the verb
“paradidomi.” It refers to authoritative apostolic traditions established in the
early church. In using the term “ordinance,” the apostle is not referring to
personal preferences or f rivolous rituals or local Corinthian customs, but
enduring practices applicable to all men for all time rooted in God’s law. Geo -
political Israel had their feasts and festivals to aid them in th eir worship of
YHWH and the church has its ordinances to build up the people of God.
The verbal form of “ ordinance” (paradosis) ,meaning a comman d, is used in verse
23 in reference to Paul establishing the Lord’s Supper as an ordinance to be
practiced in the church; that is, a Divine sanction to be honored by God’s
people when they come together as Christians to hon or our Lord. Baptism,
communion, and headcoverings ( katakalupto) are three dogmatic ordinances
delivered to the church to keep God’s people true to the faith.
Failure to see the practice of headcoverings as ordinances arising from
Christian law has been the product of more than a little evil. Christians who
neglect these warran ts are more likely to violate the faith and slide into
apostasy of feminism in the church.
Apparently, problems developed in the Corinthian community due to
irregularities and objections to these ordinances. This was not a temporary
cultural practice but a dogmatic ordinance imposed on all Christians during the
church age to preven t apostasy.
The Women’s Headcovering
11:5 But every woman that prayeth or prophesieth with her head uncovered
dishonoureth her head: for that is even all one as if she were shaven.
11:6 For if the w oman be not covered, let her also be shorn: but if it be a shame
for a woman to be shorn or shaven, let her be covered.
11:10 For this cause ought the woman to have power on her head because of the
angels.
11:16 But if any man seem to be contenti ous, we have no such custom, neither
the churches of God.
This passage is about headship – the authority of Christ over the man; the
authority of the man -husband over the woman. The requirement to su rrender to
both authorities.
The uncovered head of the man is a symbol that man is marvelously -made in
the image of God and that Ch rist is the h ead of every man.

The headcovering on the woman is a proclamation that God h as a law -order;
that she is under the authority over her h usband (or father); that those gathered
together in this place are here to focus on the glories of Christ and not the
glory of man.
This passage is in th e negative because it is the apostles’ rebu ke to women who
come to church with out a headcovering, and a rebuke to men who are ignorant
of God’s law -order and who have not instructed their wives about humility,
authority, and how to reverence God in a church service. Yes, this ordinance,
though rebelled against by the modern antinomian, apostate - permissive man, is
still required by Holy Scripture. This was not a temporary cultural practice but
a dogmatic ordinance imposed on all Christians during the ch urch age to
prevent apostasy.
The Bread
11:23-24 For I have received of the Lord that which also I delivered unto you,
That the Lord Jesus the same night in which he was betrayed took bread: And
when he had given thanks, he brake it, and said, Take, eat: this is my body,
which is broken f or you: this do in remembrance of me.
The bread is a holy symbol of the body of Christ broken and bruised for us at
Calvary; a precious icon of his vicarious suffering He endured to save men —
an icon which is sanctified (set apart) f or religious services venerating the
gospel of our Lord. All pious men remember the suffering of Christ and what it
cost Him to redeem the souls of men on a weekly basis.
10:16 For we being m any are one bread, and one body: for we are all partakers
of that one bread.
The one loaf and our participation in taking a part of that bread is a
proclamation that w e being many, are one — that we individually have put our
trust in Ch rist . . . and, that we share together in the benefits of our Lord’s
redemptive work at the cross; that believers f rom different races, cultures, and
backgrounds belong to His fold. This was not a temporary cultural practice but
a dogmatic ordinance imposed on all Christians during the ch urch age to
prevent apostasy.
The Cup of Blessing
11:25 After the same manner also he took the cup, when he had supped, saying,
This cup is the new testament in my blood: this do ye, as oft as ye drink it, in
remembrance of me.
The cup is a symbol of Christ’s blood; the currency of the spirit -world; the
price of redemption; the consideration paid in a new contract (testament)
between God and man; the only currency accepted in Heaven; that is, our
participation in the cup is a faith -statement that we claim the efficacy of the

blood as the only means for f orgiveness; for the discharge of our debt to God;
for ou r eternal salvation.
11:26 For as often as ye eat this bread, and drink this cup, ye do shew the
Lord’s death till he come.
“Shew:” Christian participation in the bread and wine is a proclamation that the
Lord’s death was a redemptive act that saves sinners from th eir sins when they
believe.
10:16 The cup of blessing which we bless, is it not the communion of the blood
of Christ? The bread which we break, is it not the communion of the body of
Christ?
The “cup of blessing ” (eulogia) is called a blessing because of what the wine
represents — the blood of Christ shed f or our sins at Ca lvary (1 Peter 1:18 -20) .
The blessing is that He shed his blood to redeem us f rom the penalty and power
of sin. Because wine is red, it is a fitting symbol of the blood of Christ.
“We bless” means we set apart the cup (and the bread) for sacred use. We bless
this “cup of blessing ” because of what it signifies at Christian worship services.
We “bless” means th at we make prayers, says praises, and rehearse glorious
liturgies while performing the duties associated with the holy sacrament.
“Both Luke and Paul, in their account of the institution, ex press this part of the
action by ευχαριστησας, having given th anks. And hence the service itself hath
long borne the name of the eucharist, or thanksgiving, by way of eminence”
(Benson)
Taking the cup is sometimes called the “ Eucharist .” The term “eucharist ” means
“giving thanks .” It is appropriate to call this “sacred meal” th e “ Eucharist ”
because Christians are thankful for what it represents . . . But in so doing we
must separate it from “Roman Catholic Theology” which teaches more than the
Scripture permits — that the wine and bread are mystically transformed into
the actual body and blood of the Lord. The Roman Catholic doctrine of the
“eucharist” empowers “priests,” but this misinformation corrupts the truth
about salvation to th e injury of many.
The “cup of blessing ” is not the literal blood of Ch rist! It is the “ communion of the
blood of Christ;” that is, it represent the believers communion ( koinonia) with the
Lord.
Drinking the “ cup of blessing ” is a person al statement that the worshiper is a
participant in the benefits of the accomplishment of Ch rist at the cross; and,
there is a holy, mystical, spiritual fellowship (communion) taking place
between the living Christ and the worshiper when he participates in the
“breaking of the bread.”

This mystical blessin g is not due to a magical quality of the bread or wine, but
due to the remembrance of Christ (11:24 - 25) which the symbols invoke; that is,
these symbols provoke sweet reflections about the Savior which are always a
blessing to the worshiper.
Let us remember that participating in all of these symbols are essential for a
healthy perspective about life and salvation. They are the pract ice of pious men
(Acts 2:42). These w ere not temporary cu ltural practices but dogmatic
ordinances imposed on all Christians du ring the church age to prevent
apostasy.
24. The Ordinance of the Lord’s Supper

Remembering Christ and His Glorious Accomplishments
The Establishment of the Lord’s Supper:

At the Last Supper took place during
the Passover meal th e night before the
Lord was crucified. The Lord took the
middle matza and declared that this was
his body broken for us. Following this,
Jesus took the third cup, the cup of
redemption, and inf used it with new
meaning [Luke 22:20]. Since then, the
bulky Passover ceremony was dropped,
and Christians have retained the simple
essence of what Jesu s taught by
Figure 19: Freepik regularly celebrating the Lord’s Supper
and reflecting on Christ and His accomplishments.
The authority of the Lord’s Supper:
“for I received from the Lord what I also passed on to you . . .” [1 Cori nthians
11:23].
Christ instituted the Lord’s Supper for th e benefit of His people. The word
“Lord” is mentioned seven times in Paul’s account indicating that the Lord’s
Supper was not instituted by men, but by the Lord Jesus Christ.
The historical practice of the Lord’s Supper: Originally, Christian came
together to fellowship and enjoyed a full meal together in remembrance of

Christ. These became known as “Agape Feasts” or “Love Feasts.” These simple
feasts continued in parts of the world for about 400 hundred years. Eventually,
the Lord’s Supper became more liturgical and formal as Christianity was
adopted as the official religion in the Roman Empire.
The meaning of the Lord’s Supper:
Christians have not been united as to the meaning and significance of the
Lord’s Supper.
Roman Catholics accept the view known as transubstantiation . Traditionally,
this view holds that the bread and the wine are infused by the presence of
Christ to mystically become the actual body and blood of the Savior. According
to this tradition, the cup and the bread take on salvic significance.
Lutherans accepted a similar view of the Lord’s Supper called
consubstantiation w hich asserts the bread and wine are not the actual body and
blood of Christ [ Catholicism], but that the bread and wine are actually infused
with the presence of Christ. Lutherans un derstand the Lord’s Supper to be a
means of God mediating grace from heaven to earth th rough the instruments of
bread and wine. Grace comes from the presence of Christ in the elements.
Baptists and P resbyterians and those of like faith take a symbolic view of the
Lord’s Supper and u nderstand the bread and wine to be symbols of the body
and blood of Christ. Grace comes, not because of some mystical presence of
Christ in the elements, but because of the sweet thoughts about Christ that are
stirred when reflecting on the Lord and His accomplishments at Calvary.
Meaning of the symbols:
The bread is a symbol of the body of Christ. If God could have forgiven sin
apart from the death of his son, He would have done so. Because He was a man
with a real human body He could truly represent us and suffer on our behalf
[Hebrews 10:10]. The wine is a symbol of the blood of Christ. It is Jesus’ death,
not his life, that saves and redeems men from sin [Hebrews 13:12].
The Purpose of the Lord’s Supper
It is a proclamation of the historical death of Christ: “ you do show the Lord’s
death till he come. ” [1 Corinthians 11 :26] .
It is a proclamation of the meaning of his death: “this is my body which is
broken for you.”
It is a proclamation of the individual’s participation in the death of Ch rist: “Is
it not the communion of the body of Christ.” Eating and drinking is more than
a memory of past events, it involves participation in the body and blood of
Christ [10:21]. Furth ermore, since judgment is connected with unworthy

participation, God is somehow present in this rite in a unique and wonderful
manner.
It is a proclamation that all believers co -share in the accomplished work of
Christ and are theref ore one body: “ for we are all partakers of t hat one bread .”
It is a proclamation of the believer’s devotion to Christ: “ Let a man examine
himself and so let him eat. ”
It is a proclamation of the Lord’s return: “ You do show the Lord’s death till He
come.”
It is a proclamation of judgment to come: Paul says believers are judge if the
partake of the Lord’s Supper in an unworthy manner. Thus, we have an
eschatological judgment breaking in on the Lord’s Supper. Since the Lord took
our sins, and was ju dged in our stead, we have a proclamation of judgment in
regards to the Eschaton.
Jesus said, “Do this i n remembrance of me . . .” The Lord’s Supper is not a
memorial, but a remembrance service wh ere affectionate hearts recall and
reflect on the beauty of Another. Jesus did not ask his disciples to set u p a
memorial, a one -time act. Rather, he req uested that his disciples “ remember”
Him.
Remembrance is much more precious than a monument. The Lord’s Supper is a
time to remember His wonderful name [Song of Solomon 5:10, 16], to remember
his redemptive work [1 Chronicles 16:12], to remember his suf fering for us [1
Peter 2:22-24; Lamentations 3:19], to remember His love [1 John 4:19; John 15:8 -
13], to remember His glorification [Ephesians 1:22 -23; Revelation 1:10ff], to
remember His mercies [Romans 3:24 -8:34], to remember His words and teaching
[Acts 20:35; Colossians 3:16] and to remember His promise to come again [John
14:1-3].
The Lord’s Supper is primarily a worship service designed to reflect, thank,
and remember the Savior f or Who He is and what He accomplished for us at
Calvary. Due to these sweet reflections, grace comes to our hearts.
The “Messianic Community” that refuses to celebrate commu nion weekly but
celebrate the Passover Feast yearly in living in rebellion against the Lord.
Participants in the Lord’s Supper: Christians have taken one of two courses in
relationship to the feast: [a] open commu nion, or [b] closed communion. The
issue arises in part because of the church’s understanding of the purpose of the
Lord’s Supper, and in part because of on e’s understanding of where Judas was
located during the time the Lord infused the third cup with meaning. Most
scholars believe Judas was absent during the Lord’s instruction about the
matter.

The Importance of t he Lord’s Supper:
First, it is important to the Father that we remember His gift to the world [John
3:16]. He gave us His only begotten Son.
Second, i t is important to the Son. As Lord, He commanded it [John 14:21]. As
a friend, he requested it [John 13:14]. As a dying man, it was his passionate
plea [Luke 22:15]. Third, it is important to the Spirit. The Son is the joy and
delight of the Spirit. When Christians remember Christ, they are fulfilling the
purpose for which th e Spirit created them [Psalm 45:1 - 3]. Fourth, it is
important to the church. It is one of four disciplines practiced by the early
church [Acts 2:42; 20:7]. The church is en ergized and renewed as it reflects on
the glories of the Savior.
Difference between the Lord’s Table and the Lord’s Supper
1 Corinthians 10:21ff
The Lord’s Table The Lord’s Supper
Its location is in heaven. Its location is on earth.
It is a heaven’s salvation feast —a .It is earth’s humble supper —a feast

feast for kings for pilgrims
It is a permanent enjoyment of It is a temporal celebration of Christ’s

salvation accomplishments
All believers will be there Only a few believers are present
Its location is in heaven. Its location is on earth.
None are absent Some are absent
The table is the essence of salvation The Supper is a symbol of great things
to come
Believers will be one There is some disunity
The Table is perfection The Supper is imperf ect
Christ will be seen in his perfection Christ is seen by faith

There is no judgmen t at this table There is judgment at the Supper
It is a reality that will be experienced It is designed to stir the mind
Participation is by conversion Participation is by sanctification
By grace we will be there. We receive grace by participation
The Cup of Demons:

There is also a contrast between th at “cu p of demons” --a witch’s brew full toe
nails, frog’s tails, an d cat’s eyes , which the modern Ch ristian would do well to
avoid; and, the Lord’s Cup.
Observe the contrast between the Lord’s Table and the Table of Demons (10:21)
where we have a powerful disparity between good and evil, righteousness v.
wickedness, Christ v. Satan, faith v. flesh , Biblical doctrine v. Satanic
deception, truth v. the counterfeit.
Among the counterf eits of our time there are counterf eit gifts, fake faith
healers, psychic prophets, new age practices, psycho heresy, unholy laughter,
Sophia worship, gay clergy, matriarchal leadership in the church, devotion to
the state, gender neutral Bibles, pornography, much of the entertainment
industry, ecumenical movements, catholic celibacy, mysticism, magic, and the
entertainment church.
25. Purity in the Camp

Leviticus 13
Leprosy is a dreaded disease. One of the wretched things a bout leprosy is that a
person loses feeling in infected areas so the individual does n ot feel pain. A
leper literally cannot feel a rat chewing on his leprous toes while asleep in the
middle of the night. It is not a disease an yone wants. Furthermore, it is
contagious and can spread. There was always a danger of contagion
endangering the public health of God’s people. In order to protect the health of
the camp, public safety laws were enacted.
One of the lessons of this section (Lev. 13) is that uncleanness spreads; Holiness
does not. Sin is contagious, holiness is n ot. Oh, that a parent’ s devotion to
Christ could be caught by children, but it is not!

In chapter 15, we have a graphic depiction of human uncleanness. Beds ( 15:4),
clothes (15:6), persons (15:7), saddles (15:9), pottery (15:12), and everything
touched by an unclean person spreads. Human nature defiles. For this reason,
God’s people had to be diligent about holiness. In the ESV, th e word “holy” is
used 91 times in Book of Leviticus.
Holiness is spiritual work. Uncleanness is natural. Holiness was a constant
discipline. Uncleann ess is effortless. Holiness, like energy in a closed system
follows the law of en tropy and tends to spoil and degenerate due to the activity
of human nature. Just as disease robs people of health, sin robs people of the
beauty of holiness. Holiness is to the spirit what health is to the body.
Two great concerns prevail in chapters thirteen and f ourteen regarding the
duties of a priest. First, was the purity of the camp, and second were the rights
of the individual. God’s camp had to be clean. Diseased persons proposed a
threat to the general health of the nation. Because the health of the whole was
more important than the individual, a person with an infectious disease was
expelled f rom the camp and compelled to live alone outside the fellowship of
Israel. However, God was also concerned about the rights of the individual. He
guarded the physical weakness of a man lest his conditioned are misdiagnosed
and the man lose his place in the assembly.
Before us are tw o concerns, the rights of the congregation an d the rights of the
individual. Holiness could not permit any to remain in the camp that had an
infectious disease; Grace could not permit any one with an infirmity to be
forced out of the camp who had a right to be in the camp. What a tragedy to
allow an infectious person to roam the camp infecting others; what a tragedy to
expel a weak person from the camp who did not have a disease.
Before us are some invaluable lessons f or the church of Jesus Christ.
DUTY O F THE PRIE ST
First, we must look at the awesome responsibility of the priest. The j ob of
identifying disease, making a diagnosis, and pronouncing his judgment rested
on his shoulders. Note the text, “The Priest shall look upon him . . . the priest
should look at him again . . . the priest shall look” (13:5 -8). The priest had to
the power to expel or preserve. No case was decided rashly. In many cases the
priest would look at an infirmity of the flesh two or th ree or four times bef ore
making a judgment. Nothing was left to chance. Nothing was decided on
hearsay.
Furthermore, the priest was not to be guided by his feelings, or his emotions, or
his own opinions. Every point or feature of a disease was thoroughly
expounded in God’s Word. The priest did not need to get in touch with his
feeling, but with the sure Word of God. If he knew God’s Word, he would be
preserved f rom making mistakes.

PURITY IN THE CAMP
Second, we must look at the rights of the assembly. God’s people had a right to
assemble around the worship of YHWH and to be protected from disease. God’s
camp had to be clean . The people (13:1 -46), their clothes (13:47-59), and their
houses (14:33-57) had to be clean. Cleann ess guaranteed one’s right to remain
in the camp to enjoy God and his people. Uncleanness threatened that
fellowship, and therefore, the congregation had to be diligent about pu rging
itself from infectious diseases.
Likewise, the church of Jesus Ch rist is God’s temple (Ephesian s 2) and the
church is instructed to put out of the camp any who are actively engaging sin (1
Corinthians 5). The reason for this is a “little leaven, leavens the whole lump.”
Sin is contagious an d a tolerant spirit f or sin infects the whole Christian
community. We saw an example of this in society in February 2004. When the
Massachusetts court ruled that gay “marriage” must be allowed, hundreds of
gay cou ples stormed the courth ouse in San Francisco to get “married.” Gay
people started applying for marriage licenses in New Mexico, Colorado, and
New York. The same can happen in a tolerant church. The tolerance of gossip,
slander, drunkenness, and immorality can corrupt public morals. God’s
instruction was, “Purge out therefore the old leaven” (1 Corinthians 5:7).
Holiness cannot tolerate sin’s activity in the Church of Jesus Christ.
RIGHTS OF THE IN DIVIDUAL
Third, we must look at the rights of the individual. A red spot on the skin is
not the same as leprosy. A weakness in the flesh is not the same as an
infectious sore. While a leprous person h ad to be ex pelled from the camp in
order to protect the whole of God’s people, the priest was responsible to
protect the weak individuals and not deprive them of their rights just because
they were not in perfect health. Just as it would be a tragedy to retain a leprous
person in the camp, it would be just as tragic to expel an imperfect individual
from the church.
This principle can help us as church leaders. While a leader may not tolerate
weakness in himself , he must tolerate weakness among the brethren. Likewise,
leaders must not tolerate open rebellion, gossip, slander, fraud, or immorality
in him or among the saints.
Every individual must be on guard again st his own weakness lest it deteriorate
into some kind of sin that might disqualify one from service or fellowship.
Every Christian must learn not to tolerate people who call th emselves a
believer who is engaged in some type of immoral behavior. Each Christian must
learn, however, to tolerate human weakn ess whether that is an ill temper, over
exuberance, virility of spirit, talking too much, depression of spirit,

cowardliness, aggressiveness and the like. Our rule should be to tolerate human
infirmities, but do not tolerate malfeasan ce or rebellion.
Summary: These chapters are about clean bodies, clean garments, and clean
houses. God’s camp had to be clean because God is holy. The purification rites
in the Levitical period set Israel a part f rom other nations. They are a shadow
of the moral holiness God desires to have among His people in all ages.
Wherefore come out from among them, and be ye separate, saith the Lord, and
touch not the unclean thing; and I will receive you, And will be a Father unto
you, and ye shall be my sons and daughters, saith the Lord A lmighty (2
Corinthians 6:17).
God instructed his people to avoid being “unequally yoked” with unbelievers.
Covenants, contracts, compacts, and voluntary association with unbelievers,
including government adhesion contracts, can normalize sinful behavior if a
Christian does not h ave his guard up. Separation is a doctrin e of Scripture, and
the believer is called to be “come out,” and “to separate.” This does not mean
believers are to be isolated and aloof f rom non -Christians. It simply means
Christians are not to model unbelievers and their sinful patterns.
Application
In the church of Jesu s Christ, Ch ristians are called to exercise two opposing
virtues: h oliness and love.
First, the church is called to be h oly. As a holy church, believers are called to
be clean and pure ( 1 Peter 1:15 -18; 2:55ff) . Purity demands a certain intolerance
toward aberrant beh avior s. In Romans 16:17, the church was exhorted to tu rn
away from those cau sing divisions and dissentions in the church due to
doctrinal teaching in consistent with the gospel of Ch rist. This does not mean
Bible teachers cannot hold tw o different interpretations on a passage, but it
does mean one has to be careful about th e way one advances his position on a
particular text. It is a divisive attitude when one thinks, “ It’s my way or the
highway.”
In 1 Corinthians 5, P aul instructed the ch urch not to associate with believers
who were involved in immorality, covetousness (theft), idolatry, reviling
(slandering), drunkenness, or swindling ( defrauding). These kinds of sins
ought not to be name among the saints. When a person engages these types of
sins, there is leprosy in the camp (leaven at work) and that person must be
expelled f rom the camp.
In Titus 3:9, 10, Paul exhorted Titus to reject a divisive person; that is, to expel
them from the f ellow ship. No church or organization can survive a division or
split when they have an individual that is not committed to the unity of the
body of Christ.

This does not mean there are not some th ings worth splitting a church over. For
example, in July 2003, the Episcopalian Church ordained a homosexual to the
bishopric. In this case, holiness demands the expulsion of the man and or
church and or district from the denomination in order to purge the church of
evil. This is an issue worth splitting a denomination over because it is blatantly
evil. But, it is not w orth splitting a church over the interpretation of
Nebuchadnezzar’s left toe. Paul had this idea in mind when he said to the
Romans on food law s, “do not tear down the work of God for the sake of f ood”
(14:20).
Secondly, not only is the church called to be holy; it is called to be loving and
gracious.
While we cannot tolerate leaven or moral leprosy in our midst, we must learn
to tolerate human w eakness. In grace, God allowed imperfect people in His
camp. Paul said, “We who are strong ought to bear the weaknesses of those
without strength and not just please ourselves.” (Romans 15:1). What does it
mean “to bear” weaknesses? The word “bear” means “to carry;” that is, to carry
the pressure, the weight, the difficulty, the hardship of their weakness. It
implies we are to protect one another an d to make sure others are not allowed
to pick at and criticize the weakness of our brothers. To bear one another’s
weaknesses calls us to protect one another from allowing weakness to dominate
the individual or the community of believes. A brother who is intense may also
be prone to anger. A nger may be a weakness, and the angry brother must be
guarded lest his weakness erupt and defile the whole church. A very social
person who may delight everyone with her wit and wisdom may also have a
weakness toward gossiping about others. A gossip can destroy relationships.
That tendency must be guarded and a little reminder will go a long way in
preventing that weakness from crossing the line into the area of gossip. Grace
protects. Grace endures. Grace tolerates.
In conclusion, the lessons of this chapter are absolutely prof ound. Because God
is holy, sin cannot be tolerated. Because God is gracious, weakness must be
tolerated. A church would do well to hold these two virtues in dynamic tension
and to exercise both virtues as life unfolds before us. Knowin g when to release
holiness and when to release grace can make the difference between a healthy
and unhealthy church.
26. Church Discipline

1 Corinthians 5

This chapter authorizes the Church of Jesus Christ
to excommunicate u nrepentant, law -breakers from
their community. But, in order to do so, church
leaders must grasp the principles of proper church
discipline and have the courage to execute
discipline in this permissive, tolerant society.
1 It is reported com monly that there is f ornication
among you, and such fornication as is not so much
as named among the Gentiles, that one should have
his father’s wife.
Figure 20: Freepik
Apparently, Sosthen es reported a case in Corinth to
the Apostle where a young man took his father’s young widow to be his bride.
When Paul heard about the account, he was in a state of shock because such
debauchery was not even rumored among the gentiles. Paul condemned this act
of incest and placed this repulsive act in the category of sins known as
“fornication” or porneia.
2 And ye are puffed up, and have not rather mourned, that he that hath done
this deed might be taken away from among you.
Paul’s shock continues. Not only was he stunned to hear of this act of incest, he
was astonished at the Corinthians arrogance (puffed up) and casual response to
this sin. Con duct opposed to fundamental morality called for grief, mourning,
and discipline, and not over -indulgent love and tolerance.
3 For I verily, as absent in body, but present in spirit, have judged already, as
though I were present, concerning him that hath so done this deed,
Because Paul was mature in the things of God, he was able to see this issue
clearly. Therefore, he pronounced judgment on this man’s wicked behavior and
denounce it as sin.
4 In the name of our Lord Jesus Christ, when ye
are gathered together, and my spirit, with the
power of our Lord Jesus Christ,
Paul introduces the discipline that churches can
follow when they have a member that violates
God’s law. When a church member is living in a
sin mentioned in this chapter, initiate th e
following steps:
Figure 21: Source unknown Step One: Identif y the sinful behavior and label it
correctly. The church is concerned with conduct, not thoughts.

Step Two : Confront the man directly and call him to repentan ce. If he does not
repent, go to step th ree.
Step Three: At a meeting of the whole church, invoke the name of the Lord, and
formally and officially hand the sinner over to Satan in the n ame of the Lord
for the destruction of the flesh.
5 To deliver such an one unto Satan for the destructi on of the flesh, that the
spirit may be saved in the day of the Lord Jesus.
The word “deliver” (parodidomai ) to give or deliver over a prisoner into the
custody of another.
To “deliver one . . . unto Satan” is a formal prayer and declaration by the church
that the church is removing their protective prayers f rom the transgressor.
The term “ destruction” of the flesh refers to Satan’s power to punish and even
kill the erroring brother.
6 Your glorying i s not good. Know ye not that a little leaven leaveneth the whole
lump?
The “glorying ” or boasting of the Corinth ians about their love, tolerance of evil,
and patience degraded into a sin of the church.
7 Purge out therefore the old leaven, that ye may be a new lum p, as ye are
unleavened. For even Christ our passover is sacrificed for us:
The metaphor “ leaven” is employed to communicate the infectiousness of sin.
Holiness is not contagious, but sin contaminates everyone who tolerates it.
Discipline is necessary so the whole church can be healthy an d unleavened.
8 Therefore let us keep the feast, not with old leaven, neither with the leaven of
malice and wickedness; but with the unleavened bread of sincerity and truth.
Paul presents this young church with “ a very deep and penetrati ng view of what
the Christian life is, how it is sustained, and what it demands ” (MacLaren).
“The feast” refers to the Lord’s Su pper (a.k.a. communion, Eucharist , breaking of
bread) which the Lord instituted the nigh t before He was betrayed to replace
the Passover Meal. The Passover was merely a shadow of the cross where His
body was broken an d His blood was shed for our sins.
It is a feast because the symbols of the bread and the wine invoke reflection of
God’s breathtaking banquet at the table of salvation provided by the death,
burial, and resu rrection of the Lord Jesus Christ (Exodus 12: Luke 22:7 -38) .
“let us keep the feast ” (a present, active volitive subjun ctive): The Apostle
exhorts the Corinthians to join the whole Christian community world -wide to
remember Christ an d His accomplishments at Calvary, but to do so with out
leaven.

Most likely Paul was thinking of the Hebrew tradition of women performing
spring h ouse cleanin g while carefully going through the cupboards removing
every fragment of leaven before the Passover Meal – a marvelous shadow -
picture of sanctification in the Christian life — a walk which requires all
believers to be holy and to eliminate traces of leaven in their own heart and
mind.
The “old Leaven” is a symbol of the sinner’s old life and habits of sin.
Believers, in their w alk with God, are required to forsake all vestiges of the
Adamic life in order to please Him.
“Neither with the leaven of malice and wi ckedness .” The term “malice” ref ers to
“mens rea” or evil intentions — the secret motivations of the mind and heart.
Wickedness refers to the conduct of habitual practicing sin du ring this
pilgrimage on earth.
Positively, believers are ordered to keep the feast with “ the
unleavened bread of sincerity and truth;” that is, to replace the leaven of
malice and wicke dness with sincerity and truth.
Because the shadows of the Passover were fulfilled in the Ch rist -event, God has
granted to Christian s the authority to make all of life a festival – a gala
whereby believers put off the old man and to put on the new man; to remove
the grave clothes of selfishness and to wear the regalia of righteousness that
feature the beauty of holiness and the golden attributes of love. We don’t have
to be dirty. We can live clean every day.
9 I wrote unto you i n an epistle not to company with fornicators :
Apparently, Paul wrote a previous letter to the Corinthians which has not been
preserved. One of the major purposes of that letter was to communicate to the
church to separate themselves f rom sin and to avoid companions with defiling
habits.
The word “ company” (sunanamignusthai ) has to do with close friendship and
association. Obviously, Paul is NOT ordering the Christians to withdraw f rom
all sinners or they “ must needs go out of t he world .” Rather, he orders the saints
to remain an “arms distance” f rom sinners practicing the sins in verse 10; and,
to disassociate f rom so -called Christian “brethren” trapped in one of these
behaviors.
Step Fi ve: Some holy man / pastor / elder in the church needs to admonish the
flock to disassociate and separate themselves (in a social sense) from
unrepentant people engaged in any of the sinful behaviors described in this
chapter.
Step Six : Excommunicate the erring member f rom the church and the privileges
of church membership. This is done in love for the good of th e “black sheep” in

order to bring them to repentance; and, for the good of the ch urch that other
members might not be infected by the same sins. This final step is a public step
that must be executed in a way that honors Ch rist and protects the privacy
rights of the transgressor; that is, make your words brief , accurate, and
honorable.
Consider developing church discipline policies before they have to be executed,
and then consign the duties of church discipline to a mature, ruling elder who
knows how to discipline members f or the glory of God with a view of
protecting privacy rights of the transgressor.
10 Yet not altogether with the fornicators of this world, or wi th the covetous,
or extortioners, or with idolaters; for then must ye needs go out of the world .
The apostle limits his order in his previous statement (letter). Disassociation
from transgressors in the world is not totally possible, but it is possible to
disconnect socially f rom transgressing Christian brothers.
Paul is not calling the Christians at Corinth to separate from weak brethren,
struggling brethren, imperfect brethren, erring breth ren, or people with
peccadillos, but f rom unrepentant brethren engaged in any of the following
mortal-sins:
Fornication (pornos) includes any forbidden sexual act: casual sex with the
opposite sex, prostitution, rape, adultery, homosexuality, lesbianism,
transvestitism, crossdressing, lewdness, and possibly porn addiction. (Note:
pornography is an in -your-face public nuisance, but a self -con fessed porn
enthusiast may need prayer and accountability more than he / she needs church
discipline).
Covetousness (pleonektais = overreachers ) is not referring to “ desires” or
“thoughts” but to specific conduct: stealin g, extortion, burglary, larceny,
robbery, vandalism, fraud, pickpocketing, filching, pilfering, and any act that
deprives another of his property or the value of his property.
Extortion (harpax) is the practice of obtaining something, especially money,
through force or th reats: blackmail, intimidation, coercion, duress, bullying,
and generally menacing a victim.
(Warning: extortioners and the covetous people dress nicely and often engage
is the practice of slander to deflect people’s attention away f rom them to
another.)
Idolatry ( idololatrais) includes taking pay for obscene acts, engaging in
commercial schemes, fraud, practicing rites associated with th e cults, practicing
pop psych ology, worshipping the Zodiac or fake science, addiction to
pornography, hoarding as a pack rat, obtaining tattoos, addiction to drugs or
alcohol, obsession w ith vanity, politics, h ealth, or other cultural fads.

Again, Paul’s concern is not with peccadillos, bad manners, or foibles but with
transgressions of God’s law by adult members of the church. Disobedience by
children is in the jurisdiction of the family and should be han dled by the family
where possible.
11 But now I have written unto you not to keep company, if any man that is
called a brother be a fornicator, or covetous, or an idolater, or a railer, or a
drunkard, or an extortioner; with such an one no not to eat.
Paul repeats himself . He is not ordering people to disassociate from all
transgressors, but ONLY from professing believers who habitually violate
God’s law.
Railing (loidoros) includes gossip, blasphemy, slander, defamation, libel,
smears, aspersions, calumny, muckraking and any other malicious conduct that
murders the reputation of a man.
Note: Telling the tru th about another wh en the truth needs t o be told, howbeit
unflattering, is not railing. There is an appropriate place and time to tell the
ugly truth about a transgressor. But, casu al, informal muckraking is not
acceptable.
Drunkard (methusos) includes any addiction to alcohol, f ood, drugs, soft drinks,
or other substances that control the man causing him to be a danger to himself
and others.
12 For w hat have I to do to judge them also that are without? do not ye judge
them that are within?
The “I” is Paul and those who are likewise committed to Chri st. Since the
church ONLY has in personam jurisdiction over church members and subject -
matter jurisdiction over the conduct -actions of its members, Paul limits the
discipline of excommunication and disassociation to those within a church
fellowship. This social -judicial authority does not extend past the church doors
into the community.
13 But them that are without God judgeth. Therefore put away from among
yourselves that wicked person.
Paul adopts the formalities of a judge and pronounces the sentence to have
these habitual sinners expelled from the church. The adverb “ without” (exo)
refers to members of society that are outside the jurisdiction of the ecclesia.
As to the sins of th ose without, it is God’s job to deal with them as He’s sees
fit; that is, it is none of the church’s business what they do or don’t do. But
sinning members within the fellowship of the local body are within the
jurisdiction of church law, and those “wicked persons” must be “put away”
(exairo) and driven out of the assembly.

Therefore, let us keep the feast with unleavened bread.
27. Church Courts

1 Corinthians 6
When sheep blather and butt heads, there has to be an effective and ethical way
to resolve differences.
The Apostle, theref ore, introduces the Corinthians to their authority as a
church of Jesus Christ to set u p a church court, to bind disputants to a contract,
and to f ollow the rules of Biblical equity in order to bring resolution to warring
factions.
The Backgroud:
The church at Corinth was born in
a political storm. Paul, ejected f rom
the Roman Synagogu e Corporation,
established a free ch urch at the
house of Justus.
Later, the corporati, led by
Sosthenes, arrested Paul, hauled
him into a Roman Maritime Cou rt
overseen by Gallio, a Roman
appointed governor. Gallio
recognizing bad f aith among the
Jews and th e f rivolous charges
Figure 22:Freepik against Paul, dismissed the case
with prejudice.
When Sosthenes exhibited contempt for the court, Gallio ordered his Greek
bailiffs to escort the contumaci ous Jew(s) out of his chambers. Taking leave of
the court, the Greek bailiffs punished Sosthenes with a severe beating. The
good news is that Sosthenes repented, believed, and was reconciled to the
Apostle (Acts 18 -1-18; 1 Corinthians 1:1).
One of the issues at Corinth was, “How do squabbling Ch ristians in a baby
church solve disputes?” The converted J ews in the church and many Greeks
thought the better part of wisdom was to take their discord to one of the Roman
admiralty tribunals. This being the traditional, acceptable custom of solving

conflicts, Paul had to introduce the Corinthians to their authority as an ecclesia
under Christ to set up a church cou rt to resolve issues between head -butting
brethren.
The Apostle’s First Rebuke
1 Dare any of you, having a matter against another, go to law before the unjust,
and not bef ore the saints?
Paul is asking, “What kind of insanity has come over the sheep that the sheep
want the wolves do decide what’s best for the flock?” What kind of deception
has come over righteous men to think they can find justice before the
unrighteous; i.e., justice before a carnal, fleshly, duplicitous, power -seeker who
is accustomed to taking bribes? Aren’t th e “saints” (holy ones) capable of
measuring disputations against the standard of God’s just law?
The word “dare ” (tolma) means “to act so boldly.”
The term “matter” ( pragma) refers to deeds and transaction in commerce. We
get the word “pragmatic” from the term “ pragma.” “Matters” does not include
differences about ideas, theology, or politics. Courts are not set up to settle
philosophical differences or to resolve political questions. Courts are useful
when the magisteriu m have to discern th e right and wrong of behavior and
matters involvin g contract violations.
The court, however, has no authority to j udge criminal matters. Crime is under
the jurisdiction of th e State.
Paul’s searching question reveals a chasm between Christian law and Roman
law. Roman judges were not fit to adjudicate affairs involvin g morals, true
righteousness and eq uity.
2 Do ye not know that the saints shall judge the world? and if the world shall
be judged by you, are ye unworthy to judge the smallest matters?
The word “judge” (krino) means “to esteem, divide, chose, pick, or approve”
that is, judges approve or disapprove of actions based on a given -set of
standards.
“To judge the world ” refers the promise Christ gave to His personal followers
(Matthew 19:28; Luke 22:30) .
“Smallest matters” refers to small, clear, manageable, trivial concerns at law.
Here, Paul exudes w ith confidence that believers are capable of settling
disputes among citizens in the kingdom on earth.
Because God is the One and Only Lawgiver (James 4:12), and saints are saved in
order to practice the law (Romans 8:4) . P aul infers “ saints” ( hagion) are being
equipped for the task of judging the world. Since all believers are “lawyers in

training,” are not th ese apprentices of law capable of judging minor disputes
between head-buttin g sheep?
Paul asks a searchin g question: “Are you Corinthians unworthy (anaxios) or
unfit to sit on the bench?” Some saints are equipped to judge controversial
matters. Other are n ot qualified to rule on matters of controversy . Baby
Christians are not good choices to resolve disputes. Antinomians need not
apply to be a judge in church disputes f or they do not recognize God’s law as
the standard of Christian conduct.
3 Know ye not that we shall judge angel s? how much m ore things that pertain
to this life?
Again, Paul reveals his confidence that the Corinthians were capable of sol ving
their own problems . Why Paul speaks of angels is a matter of controversy.
Some think the saints will judge the behavior of fallen angels.
Possibly, Paul is injecting vigor and moral determination into the Corinthians
by informing them that they are saved, moral -creatu res being conformed to the
image of God capable of judging angelic beings.
If Christians born of the Spirit are being conformed to the image of Christ,
don’t they have the moral capacity to ju dge angels and matters in another
dimension? Aren’t they equipped to judge right and wrong here on earth now?
4 If then ye have judgments of things pertaining to this life, set them to judge
who are least esteemed in the church.
“Ye have” means to possess.
“Judgments of things pertaining to this life ” refers to the jurisdiction of the saints
— the official authority given to them “to take dominion” of controversies on
earth. This being so, the “least esteemed” in the church are said to be capable
of rendering fair decisions. Paul’s poise and fearlessness at appointing the shy
and quiet members of the church to be judges is nothing short of astounding.
He is not advising th e saints at Corinth to make “pastors” judges, but common,
willing members of the congregation.
Paul offers a solution: why not set up a church court?
Surely, there is a friend, or deacon, or pastor than can discern God’s will on
this matter.
The Apostle’s Second Rebuke
5 I speak to your shame. Is it so, that there is not a wise man among you? no,
not one that shall be able to judge between his brethren? 6 But brother goeth to
law with brother, and that before the unbelievers.

Apparently, the Corinthians didn’t share Paul’s confidence about the ability of
saints to judge earth ly matters.
The “shame” in this congregation was that the Corinthians boasted about having
superior gifts and being better than one another, yet, they could not identify
one member in the church that had the moral character and th e ethical capacity
to perform the functions of a judge.
Apparently, when matters hit a road block, Christian men dragged their
disputes before Roman tribunals composed of atheists and carnal men who
served a different god and different system of law.
When God’s white sheep go before wolves wearing black they need to be
rebuked. And, this is what the apostle is doing here.
The Apostle’s Third Rebuke and Initial Remedy
7 Now therefore there is utterly a fault among you, because ye go to law one
with another. Why do ye not rather take wrong? why do ye not rather suffer
yourselves to be defrauded?
The noun “fault” (het tma) refers to a flaw, a diminution , or a f ailure. Paul is
saying the very fact you Corinthians have disputes reveals your failures as
Christian men to live graciously. On top of that you are “dumb” enough to take
your controversies to wolves for settlement.
The word “ wrong” refers to some awaren ess of minor -injustice short of a crime
— something of no real consequence.
The word “defrauded ” refers to matters of money and some sort of minor
commercial loss . . . an unforeseen expense or feeling of deprivation. Were not
the Corinthians acting like chi ldren demanding perfection to the penny?
Since going to a secu lar cou rt to solve market place differences among
Christian business partners is the spiritu al tragedy of this community. Paul
suggests a simple solution: Why not just absorb the loss and spare the church
from smears and slurs from the secular establishment.
Again, we are not talking about criminal intent or a “ guilty mind” (mens rea).
Paul is addressing some type of inadvertent bereavement by one party in an
action regarding the other party. Crimes ( serious injuries to one’s person or
property) and the ex tent of mens rea must be taken to secular courts that are
trained to handle crimes.
8 Nay, ye do wrong, and defraud, and that your brethren.
The apostle continues his Third Rebuke: It is wrong to take th ese trivial
commercial matters to a Roman Tribunal.

The phrase “ do wrong” (adikeo) ref ers to a sober breach of God’s laws. Taking
“disputes” among Ch ristians to secular magistrates is a serious violation of faith
— a sin with profou nd consequences.
The term “ defraud” refers to a willful, stubborn refusal to settle a dispute in
favor of the injured party. Why n ot absorb the loss and save the Lord’s name,
the Apostle asks (6:7)?
Psalm 37:21 The wicked borroweth, and payeth not again: but the
righteous sheweth mercy, and giveth.
Pragmatics:
When it comes to disputes among brethren, the remedies are as follows:
Address the issue an d absorb min or loses. For the parties to sit down and to
calmly discuss the issue with the intent of coming to a reason able remedy
satisfactory to both parties. Go to a competent f riend in the church and ask
them to moderate th e dispute .Go to a deacon or elder in the church and ask
them to moderate th e dispute. For seriou s matters of significant consequences,
ask the Pastor or board of the church to set up an voluntary ecclesiastical court .
It should be made u p of at least three willing judges where the voluntary
litigants must sign a binding contract to abide by the decision of the
ecclesiastical court. For bigger churches, setting up an ecclesiastical cou rt with
simple and fair laws, procedures, contracts, rules of the court, and standards of
etiquette for litigants may be necessary to stay within these apostolic
guidelines.
28. Judgment Must Begin at the House of God

1 Peter 4:17 For the time is come that judgment must begin at the house of God:
and if it first begin at us, what shall the end be of them that obey not the
gospel of God?
Part I
Judgment MUST Begin at the House of God
Introduction
Is there any doubt th at we are living in perilous times, and th at judgment on
our nation appears imminent?

Prayer and Bible reading has been outlawed in public schools (1962). The
Supreme Court has sanctioned the butchering of babies (1973) and Sodomy
(June 26, 2015). P orn ography dominates the internet. Millions of Illegal
immigrants have stolen their way into the United States and are changing the
character of the nation. The nation is trillions of dollars in debt. Daily we hear
reports of police bru tality and shootings of unarmed citizens by trigger -ready
cops. Monuments of the Ten Commandments, confederate heroes, an d the Bars
and Stars are being expunged from the Bible Belt by Northern , liberal
hatemongers. History is being rewritten to reflect political correctness. Muslims
stain our cities, and our nation is making packs with Islamic countries to
develop nuclear weapons. Radical feminists dominate the media, the h ome, and
politics. Christian business men who do not cater to Homos and Lesbos are
charged with crimes against the State and mercilessly fined. We sense the
judgment of God is near.
Our text informs us, however, that judgment must begin at th e House of God
before wrath is unleashed on the citadels of wickedness.
The fires of justice must first purge the church before the flames cauterize
pagans. Christians must face God’s judgment in advance of God’s burning
wrath upon Ch rist -rejectors. The sheep h ave to be cleansed before the goats are
butchered.
The blame for our nation’s demise must be laid at the feet of the church.
Chuck Baldwin wrote:
When America is lying in the graveyard of history, the epitaph on its
tombstone will read, “Here lies the United States of America: killed
by the apathy and indi fference of its pastors and churches.
Charles Finney would agree that the problem is in the pulpit, not in the White
House:
“If there is a decay of conscience, the pulpit is responsible for it. If
the public press lacks moral discernment, the pulpit is responsible for
it. If the church is degenerate and worldly, t he pulpit is responsibl e
for it. If the world loses its interest in Christ ianity, the pulpit is
responsible for it. If Satan rules in our halls of legislation, the pul pit
is responsible for it. If our politics become so corrupt that the very
foundations of our government are ready to f all away, the pulpit is
responsible for it.”
Because Ch ristians h ave squandered their liberty, neglected their obligation as
sons of light to expose the deeds of darkness (Ephesians 5:11), fled public
duties, and plunged into the sins of the age, the gates of hell are at peace.

It is difficult to tell the difference between God’s dirty, gray sheep and shaggy
goats. The nation has retu rned to paganism and the morals of Jezebels and
pimps. Judgment mu st begin at the House of God.
Observations About the Text
1 Peter 4:17 For the time is come that judgment must begin at the house of God:
and if it first begin at us, what shall the end be of them that obey not the
gospel of God?
First, judgment is God’s duty. He is the Judge (Genesis 18:26; Isaiah 2:4), and
He rules the w orld with righteousness ( Psalm 9:8). Peter informs us that the
non-Christian man “will give account to Him Who is ready to judge the living
and dead” (4:5) .
Second, judgment has priority. The text informs us that judgment commences
with the House of God. God has an interest in cleansing His church and
purifying His people. The principle is derived from Ezekiel 9:6 where God
instructs the executioners to “begin at my sanctuary.” Here the tares where
separated from the wheat, and the goats from the sheep. Godless pretenders
were executed.
Third, judgment begins with the true chu rch. Peter says it must start with “us”
meaning the believing community; that is, good Ch ristian men must be the first
to stand before the Bar.
Fourth , the judgment here is not punishment for sins. God forbid. Since Christ
died for sins there is not one drop of wrath left for believing men.
The judgment here is not payback for sin s committed, but the cleansing and
purging of sin from our life and conduct that “we may not be condemned with
the world” (1 Corinthians 11 :32); that is, judgment upon God’ s people is
designed to make th em better, not bitter; to purify and cleanse, not to punish
and condemn; to equip for service, not to encumber duty.
Call it “child training,” “chastisement,” or “discipline,” but do not call it
“punishment.”
Fifth, judgment upon the House of God is painful. Peter calls it a “fiery trial”
(1:7; 4:12) that involves suffering in the f lesh (4:1), walking on the road of
holiness and Ch ristian service (4:4 -11) , testing (4:12), sharing in the sufferings
of Christ (4:14), general hardship f or bearing the name of Christ (4:16), and for
specific obedience to the will of God (4:19).
Sixth, judgment is n ot only for the pu rification of the saints, judgment glories
God (4:16). We know that a man who does not judge his own sins certainly does
not have a right to pass judgment on the sins of others.

How can God condemn the pagans if His own people commit the same iniquity
as Godless men? A j ury would crucify a j udge that condemned a common thief
while he was committing embezzlement.
Likewise, Americans are intolerant of cops that engage in prej udice against
race. Contempt for hypocrisy is as American as apple pie, and rightly so. The
fact that the Lord ju dges sins in His own House vindicates His condemnation of
unbelievers and absolves Him of the accusation of bias.
When God’s people j udge their own sins, come clean, and walk on the path of
righteousness, they hasten the coming of the Lord (2 Peter3:11 -12); that is,
don’t expect the Lord to come and judge the pagans until God’s dirty gray
sheep become wooly -white and devoted to Christ.
Finally, how do we know when judgment is near? We know that judgment on
the wicked is near w hen God’s people zealously denounce their own sins and
renew obedience to the Word of God (3:13 -17).
We know judgment is near when fire enters at the house of God and Ch ristians
experience persecution for Christ.
Terms like “reviled” and “suffering as a Christian” inform us that disciplinary
judgment has arrived (4:12 -15) .
When the Lord’s white sheep are dirty gray, the black sheep f eel more
comfortable; but, wh en the Lord’s gray sheep become wooly white, the black
sheep are embarrassed and ashamed. The lawless man hates law keepers.
When God’s people surrender to God’s law -order and advance God’s claim
upon man’s institutions, the wicked come out of their caves of iniquity like a
colony of vampire bats. Thus, when Christians are legally prosecuted by evil
men, we know God’s prosecution of the wicked is just around the corner.
Legal assaults on the honorable confederate battle flag, the demolition of
monuments dedicated to n oble heroes like Robert E. Lee, Ston ewall Jackson, or
President J efferson Davis, the removal of the monuments to the Ten
Commandments f rom government buildings, elimination of the use of “Merry
Christmas” by the Zionist media, prosecu tion of Ch ristian chaplains for praying
in the name of J esus, operations of the big, LGBT hate machine targeting
Christians bakers or pizza makers for ref usal to sign contracts with fags and
perverts are premonitory signs that God is perfecting His church and that
judgment against a perverted nation thunders in the distance.
What is the cure for Lipstick Pastors and Petticoat Christians? It would be best
if the church would holy up and cleanse itself, but if not, God has a cure for
weak, feminine Christianity.
Fiery trials and persecution!

Part II
Why Must Judgment Come on the Church?

The purpose of judgment is not only to punish the wicked, bu t to perfect the
saints.
The Spirit commissioned John the Baptist to make “ smooth in t he desert a
highway for our God .” Valleys had to be “ lifted up” and “hills made low” (Isaiah
4:3-4); that is, God seeks to deal with sin s of omission (valleys) and sins of
commission (hills).
The character of the Christians must become more Christ -like, more holy, and
less like the character of the age in which men live.
In 1 Peter chapter three and four, the apostle issues commands to God’s people
undergoing a “ fiery t rial ” (4:12); that is, “ put ons” and “put offs;” virtues to
assume and evils to avoid; positive virtu es to seek, and negative vices to shun.
Let’s take a look at them:
Virtues to Seek
Fiery trials have a tendency to bring the worst out of us and to expose ou r
bosom sins.
Therefore, the Apostle Peter tells the people how he wants th em to respond
under suffering and persecution. The positive commands expose positive fruit
that needs to be on our branches during times when pagan desires rule
mankind (4:1-5).
Five virtues (adjectives) that sh ould mark God’s people are issued by the
apostle in 1 Peter 3:8:
Like mindedness (3:8): Fiery trials have a tendency to isolate and separa te
Christians. Adversaries seek to “divide and conquer.” While Christians lean
toward a spirit of in dependence under adversity, God wants his sheep to be
communal, to stay together, and to have one mind and one purpose. It takes
work to be “like min ded,” and it takes men surrendered to th e sufficiency of
Scripture to have correct thinking.
Sympathy: The word means “to share the same feeling.” It is the opposite of
being censorious an d judgmental.
Gerry Spence, the great American lawyer, says his goal in training lawyers is to
rebuild “feelings” w ithin students of law. Only when the feel the pain of their
clients will they w ork to set them free. In our jural, independent, legal society,
sympathy is as rare as an Arkansas hillbilly with all his teeth.

During July 2015, tw o events dominated the news: the harvesting of baby parts
by Planned Parenthood in the U.S., and the death of Cecil the Lion by two
American hunters in Zimbabwe. New articles abounded. The whole world was
calling for the arrest and punishment of the lion killers, but only a handful of
people were upset by the sale of over -the-counter aborted baby hearts, livers,
and lungs.
As illustrated in the story of the Good Samaritan, Christians are of ten like the
priest and the Levite that “pass by on the other side” of hurting, wounded men.
Sympathy for the pains and sorrows of suffering saints is evidence of a whole,
healthy man. Genuine love and concern f or afflicted saints must be cultivated.
Personal pain educates us and enables us to feel what others f eel.
Thus, trials help us to be more compassionate and less judgmental of those in
bonds and affliction s.
Brotherly love : Men tend to avoid pain. People under fiery trials are often
fearful and foaming with doubt. The natural man prefers to be around positive,
happy people.
Peter sees a need for Christian men to pray for those in bonds, to bear one
another’s burdens, to assist the captured with duties, to forgive and build each
other up in the most holy faith. See also 1 Peter 4:8 -11.
Tenderhearted: The sun that melts the wax also hardens the clay. Fiery trial can
harden hearts or melt hard hearts. Peter wants God’s people to be tender,
gentle, kind, caring, and emotionally involved in the affliction of others.
Humility: The word means “humble min ded.” Class societal structures have
always existed in society. Men and women, rich and poor, educated and
uneducated, white and black live on diff erent economic tiers. These barriers
hinder service one to another. But, humility breaks through all the artificial
walls that men erect between each other. Like our Lord condescended to earth
to be a servant to men, Paul wants Christians to think and act like the Lord
with all humility an d condescension.
Peter continues to admonish believers on character development.
Devotion to Christ : “Sanctify” the “Lord in your hearts” (3:15):
Have you ever noticed that when you are around Christians that they talk
about the weather, sports, business, or food? Men and women alike speak
what’s on their heart. For men, it may be the latest football game, and f or
women, it may be th e tastiest recipe for an avocado dip.
I was at a restau rant strategically placed between five church es having a Bible
study with a f riend when the owner came up to us and asked if we were
Christians. We answ ered in the affirmative and a short conversation broke out.

I asked the owner how often she saw Christians studying the Bible in her diner.
She said, “Never!”
Truth be known, many Christians are in love with basketball and apple pie.
They would rather talk about health and wealth than Christ and Scripture.
To break man’s love affair with the things of this life, and to renew Christian
love for the Lord, judgment must begin at the House of God. Personal suffering
causes men to release their grip on earthly things, and to strengthen their grip
on heavenly things.
The word “sanctify” means “to make holy” or “to set apart ” Christ in the inner
man. Only when Ch rist is our love, our joy, our “all in all” can we achieve
God’s purpose f or our lives and to offer a defense ( apologia) for the h ope w e
have in Him. Peter wants believers to be totally devoted to the Savior; to hold
“stuff” lightly, and to hold kingdom purposes tightly.
Genesis 45:20 Also regard not your stuff; for the good of all the land of Egypt is
yours.
A clear conscience ( 3:16): “to have a good conscience .”
One of the purposes of fiery trials is to create a “good conscience;” that is, one
that works correctly. A good conscience is like a smoke detector that goes off
when smoke fills the air.
Like Achan, Christians often have Babylonian garments hidden in their tent;
i.e., bosom sins to w hich they cling. Lust and greed sear the conscience.
Judgment exposes the idolatrous heart an d its secret sins; that is, God wants
His people to come clean and to forsake their sins lest they be disciplined for
their wayward hearts.
Toughen up (4:1): “since Christ has suffered in the flesh, arm yourselves also with
the same mind.”
Today’s largest churches have been feminized. Petticoat Christians are being
fed “boo-boo bear, h oney coated, sugar bomb prosperity sermons by lipstick
pastors.
Consequently, Ch ristians don’t have the strength of chocolate syrup to stand up
to the big gay hate machine, the control -freaks in Congress hell bent on
regulating how man y nickels one has in their piggy bank.
About 70% of the country claims to be Christian, yet the whole country is
controlled by tribalist Zios which make up less than 2% of the population; that
is, sweet, nice conservative Christians tolerate Godless, professional socialists
to lead the nation.

But, when these liberals ex press their intolerance of Ch ristian s and begin to
arrest them for their anti -gay speech and possession of guns, maybe the
Christian community will man -up and organize resistance to these tribal J ews.
Christians need be tougher than telegraph wire. Like Joseph in prison, fiery
trials have a way of fusing steel into one’s soul.
Christians must learn to say “No” to the lusts of men, and wh en Christian
weave this iron th read into the fiber of their soul, the difference between ball
bearing believers an d egg - shell Christian s stands out like the Dorothy in
Munchkin Land (4:2 -5).
Be sensible (4:7): “ The end of all things is near, be of sound judgment and wat ch
unto prayer.”
The word “sober” or “sound judgment” ref ers to “ self-control” and sensibility.
Sensible is the opposite of emotional. People are creatu res of passion an d
impulse. Advertisers know the power of suggestion and employ some sixty
“buy me now” messages in thirty minutes of radio and T.V. programming. It
takes no character to “follow your feeling,” but it takes matu rity to do what is
prudent. It takes maturity to pray correctly.
Fiery trials have a w ay of burning up the chaff in our life and help us get to the
core of “Thy will be done .”
Rejoicing (4:13): “Keep on rejoicing ” is a present, active imperative implying
that God wants Christians to continue to rejoice in the gospel even in painful
trials.
We have great joy in a full bank account, a packed refrigerator, a new car, and
a remodeled house. We tend to be depressed when we can’t have all the stuff
we want. Fiery trials force us to flee a burning house; to take our eyes off
things below and to look to things above.
Trust (4:19): “. . . ent rust their souls to a faithful creator doing what is right.”
Peter interpreted these fiery trials reaching the level of martyrdom wherein the
Godless State w ould imprison Christians and execute them because their
loyalty to Christ was interpreted as treason to the polytheistic State. Peter
instructs believers h ow to die well by “committing their souls to the Creator”
under the probability of execution. Peter wanted the type of Christianity
wherein men would rather die for Christ than to live for comf ort.
Part III
Judgment comes upon the church to teach it to shun evil.

Vices to Avoid
Just as the apostle w ants believers to pursue virtue during fiery trials, God’s
judgment causes Christians to shed vices under the eye of the Eternal Judge.
Consider Peter’s imperatives and the following prohibitions f rom which the
believer must be released:
Revenge (3:8): “ not repaying evil for evil or reviling for reviling . . .”
The context is the generation of love in the Christian commu nity. The verbal
participle is used in the imperative sense.
The “not” in this verse is in the emphatic position prohibiting the practice of
revenge. Unregenerate men return evil for evil and sometimes evil for good.
When adversaries cast aspersions as us, we are tempted to use a few hand
gestures and to hurl some pelvic terms in the direction of mouthy opponents.
Peter commands the impossible; that is, to render a blessing to those who bring
pain into our lives. Only by the power of God can such a life be lived.
He is not, however, telling believers to be whimpettes in a contest of Ideas.
Even Jesus called the Jewish theologians “ hypocrites” and “wh ite-washed
sepulchers.” Christians have a right, even a duty, to master the art of the insult
as they exercise their First Amendment right to defend Christianity and to
defeat bad ideas.
We all have unthinking friends who are a few eggs short of dozen.
Christians must not let soggy, conceited, arrogant, supercilious statements by
egotistical prof essorial pundits go unchallenged.
Christians need to jump into political debates and deliver some punchy fiery
balls of death into th e face of perverts and statists.
We need the spirit of Lucy in Peanuts who once said, “these five fingers . . .
individually are nothing, but when I curl them together like this into a single
unit, they form a weapon that is terrible to behold.”
Verbal abuse (3:10): “ keep his tongue from evil .” Again, Peter is not censoring
thoughtful, vigorous debate in the contest of ideas.
Rather, he exhorts believers to vigorously shun fleshly, emotional, below the
belt bad-mouthing that is so common with carnal rednecks who are known for
their fire-cracker responses common to bar room vulgarity.
Yes, we live in a nation with free speech. No, Peter not trying to censor f ree
speech. Rather, he w ants Christians to replace carnal pelvic rhetoric with more
intelligent colorful mechanisms of speech. It is better to let someone think you
are an idiot than to open your mouth and prove it.

No, I don’t think you are stupid. You just have a bad luck wh en thinking.
Fear (3:14): “Do not fear their intimidation, and do not be troubled .” Peter quoted
this text because sheep are not known for their courage. Churchy people are
often paralyzed with fear before cops, ju dges, the IRS, and public officials.
Mark Twain identified the problem, “It is curious that physical courage should
be so common in the world and moral courage so rare.”
The only thing necessary f or evil to triumph is for Christians to cower like
whipped puppies an d do nothing. The Bible condemns men and women whose
wagon is harnessed to fear.
Knee-knocking does not become true Christians. Judgment begins at the house
of God to deliver His people f rom trepidation that they might be righteous and
“bold as lion” (Proverbs 28:1).
Fleshly indulgence ( 4:1 -3): “The time that is past suffices f or doing what the
Gentiles want to do, living in sensuality, passions, drunkenness, orgies,
drinking parties, and lawless idolatry.”
The chastisements of Almighty God are painful and strenuous. They reveal
imperfections in our spirit and character —our unwillingness to resist sin unto
death.
When we long for relief, the tendency is to plunge into fleshly pleasures —to
give up and pursue a course of sensuality. It is too easy to prefer iniquity to
affliction (Job 36:21).
Thus, one of the pu rposes of fiery trials is to expose bosom sins and to f ree
believers from lusts that lord over them.
Truth be known, Christians are as addicted to pornography, drugs, and alcohol
as much as the pagans.
Judgment, therefore, must begin with the House of God.
Surprise (4:12): We have another prohibition, “ Beloved, do not be surprised at the
fiery trial when it comes upon you to test you .”
The word “surprised” means “to be astonished or amazed.” It exposes a
deficiency of mind; i.e., the want of a warrior heart and a soldier’s attitude.
Marines are not shocked when they are fired upon, but civilians are.
Unfortunately, Americans grow up thinking life is all about h aving fun and
“being all you can be.” Thus, American Christians are unprepared for war and
conflict.
“Onward Christian Soldiers ” is a foreign concept to younger believers.

In the first few centu ries of Christianity when Christians were baptized, the
pastor / priests would put salt on the ton gues of new converts as a symbol they
were enemies of the government and had better be prepared to die f or Christ.
It’s time to pass the salt again!
Common law crimes (4:15): “ . . . But let none of you suffer as a murderer or a thief
or an evildoer or as a meddler .”
In Peter’s mind, suff ering was the norm, and he was instructing believers how
to suffer well.
However, another prohibition is announced.
Christians were permitted to resist Godless authorities, to be charged and
imprisoned f or their Christian faith. But, they were not permitted to break the
Ten Commandments, or break faith with their neighbors.
Christian law can be summed up in one principle, “Do your neighbor n o harm.”
They could break a man -made statute, but they could n ot break God’s law.
Persecution broke forth on these believers, not because they were doing
something w rong, but because they were doing something right. And, suffering
for righteousness is permitted. Damagin g property and injuring a neighbor is
not.
Shame for Christ (4:16): “If anyone suffers as a Christian, he is not to be ashamed.”
When dragged before magistrates, officials do everything in their power to
impress the accused with their power and to shame them for breaking some
man-made statute. They put the accused in jail, make them wear humiliating
bright colored clothes, haul them into court in chains surrou nded by armed
guards as if they were the Boston strangler.
In this light, it is important to understan d the cou rt will never attack a believer
for His Ch ristian faith. Rather, they will assail the practical expression of His
faith. A man can believe abortion is murder and n o municipality will touch
him; however, if he starts protesting and preaching near an abortion clinic,
authorities may have an epileptic fit.
Peter is concerned th at Christians have a clear conscience and that they are not
ruled by the twisted conscience of judges and BAR attorneys.
The opposite of shame is honor, and it is a great honor to be hauled into court
for breaking man -made codes in the State’s commercial schemes.
It is a great honor to be arrested for practicing one’s Ch ristian faith, howbeit,
opposed to regulations passed by statists. Thus, fiery trials help us to discern
the difference between God’s commands, and man’s changing codes and
statutes.

The apostle issues commands to God’s people undergoing a “f iery trial” (4:12) ;
these fiery trials test our faith, help us to develop clarity, and to perfect ou r
character. The admonitions help us focus on virtues to develop. The
prohibitions help us to identif y vices to avoid. It is part of the judgment of God
that must begin at the House of God.
Part IV
What Needs to Be Cleansed i n the Modern Church?

“Judgment must begi n at the House of God” - 1 Peter 4:17
Wolves are ruling A merica. As this work was being written, America’s first
drag king and drag queen inhabited the White House devouring the wheat of
the land and spreading tares among the people.
The Godless State appointed a Sodomite man and his husband to be an
ambassador to Viet Nam. Planned Paren thood was caught harvesting baby parts
to the highest bidder. The Huffington Post reported that every 28 hours some
unarmed black man is murdered by cops. Legal and illegal immigrants deplete
the nation’s resources. In some cities, half the students in public school can’t
speak English.
The country has been turned into a hell hole and there hasn’ t even been a
whimper f rom American churches.
Lipstick pastors continue to entertain petticoat Christians pursuing health and
wealth in a country trillions of dollars into debt.
“Icabod” is written all over the f ront doors of modern sanctuaries.
If things are to improve, judgment must begin with the House of God.
Let’s take a look at a few things that need to be pu rged from the American
Church while keepin g in mind that God h as his own list of defects:
Lukewarmness Tow ards Christ (Revelat ion 3:18 -20):
The Laodicean Church discovered that Christ was on the outside knocking to
get in. Likewise, the disgusting apathy of Laodicea is upon th e American
church. Jesus is knocking to get in.
Milquetoast Ch ristianity nauseates the “Amen, the faithful and True Witness.”
Zealot penitents are few.
Thomas got it correct. Since J esus rose f rom the dead, He is Lord and God (John
20:28). Matthew saw Him as the King of Israel; Mark presents Christ as the
Servant of the LORD; Luke honors him among the Greeks as the perf ect man,

but more than man, God in man, the “ Son of Man.” John presents him as the
Logos of all Mankin d, the Son of God, “ t he way, the truth, and the life ” (John
14:6).
After his resurrection, Jesus asked Peter, “ Do you love me ?” P eter discovered
that being fond of Jesus, was not acceptable.
Jesus sought real an d true devotion. Judgment must begin at the House of God
because Christians are sentimental about Jesus, but woefully lacking in
vigorous devotion to the risen Savior.
Charismatic Confusion : Wild-eyed, orgasmic preachers are leading their flocks
into baby-babel, slaying of the spirit, and unholy laughter.
These so called “Christians” don’t know the difference between real revival and
pseudo- revival. They preach “self -edification” when they should be preaching
self-denial; that God wants every Christian to be rich in spite of the fact Jesus
said, “ Blessed are the poor ;” that the fruit of the spirit is tongues rather than
“Love, joy, peace, . . . and self -control.”
These f rauds must be exposed and purged from Christianity.
Feminization of Christianity : Half the students in some seminaries are women
. . . and they are looking for a job. While they appear to do good, female
pastors f eminized Christianity . . . and this has nullified masculine
Christianity. It is devilish.
When Christian men lose their testosterone, the church loses its defenses. No
war in the world has or will be won by women leading it.
No civilization has ever been built or maintai ned by women. When women
lead, permissiveness rules. Enemies cross borders with no resistance. Sweden,
German, Britain, and American come to mind.
The apostle Paul forbids women to lead men, teach men, con trol men, or pray
instead of men (1 Timothy 2:8ff).
What God condemns in the lesser, He con demns in the greater; that is, God
does not sanction th e leadership of women over men in the home, in the church,
or the nation!!
Genesis 3:16 . . . and t hy desire shall be to thy husband, and he shal l
rule over thee.
Every skirt in the pu lpit needs to be fired and expelled f rom the church of Jesus
Christ for rebellion against God’s law order.
Judgment must begin at the House of God.

Adultery: The Bride of Christ has forsaken her Lord and jumped in bed with
the United States Government. It divorced Christ as Head of the church and
now wears a 501 c 3 wedding band.
When government is god in the minds of Christians, you can not expect them
NOT to betray you! Selah.
As a government corporation, it sleeps u nder the blanket with Mormons and
the Church of Satan. Like the Pharisees who declared, “We h ave no king but
Caesar,” church pastors cling to their precious “tax -exempt” status and are
quite happy being a pimp and prostitute to the IRS.
This is no minor flaw, spiritual and legal fornication is treason to Christ Wh o is
“Head of all rule and authority.”
Judgment must begin at the House of God for “not holding fast to the Head,
from whom the whole body, nourished an d knit together th rough its joints and
ligaments, grows with a growth that is from God” ( Colossians 2: 10, 19).
Saltless Christianity : Christ called the early disciples the “ sal t of the earth .”
Within forty years of the Christ event, citadels of false religion and fortresses
of secular power began to crack.
Hundreds of church es sprang up around the Mediterranean. Salt was in the air.
Christians preached Another King besides Caesar and the message “turned the
world upside down” (Acts 17).
Today, however, pastors are more like maple syrup than salt (See heretic
Smilin’ Joel Osteen as an example).
American Christianity believes that being sugar -slap nice is th e way to win the
world to Christ.
Nicety is a spiritual disease .
Some churches are so sweet that you get diabetes just walkin’ through the f ront
door.
Some pastors are so sweet you get cavities just listen’ to their nice sermons.
Paul condemned this sugar -blasted Christianity when he said, ”It is actually
reported that there is sexual immorality among you, and of a kind that is not
tolerated even amon g pagans, for a man has his father’s wife. And you are
arrogant! Ought you not rather to mourn ?” (1 Corinthians 5:5 -2).
Judgment must begin at the House of God because the modern Christians,
instead of being the salt of the earth, they are so ooey -gooey, marshmallow -
sweet, they are unable to stand up to the baby butchers and th e big, bad Homo -
Lesbo hate machine.

Christian Zionism : J ohn Hagee, and thousand like him, are calling unsaved
Jews the “people of God ” and claiming that the Ashkenazi tribalists in Israel who
are committing gen ocide against the Palestinians are a “fulfillment of
prophecy.”
Hagee even called J ewish anti -Christs his “brothers” (Four Blood Moons
Interview). Zionism and their control of world government is the problem, not
the solution.
Judaism is anti -Ch rist, anti -Christian, an d anti -humanity (1 Thessalonians
2:15).
The ZOGS (Zionist Organized Government) are responsible for sixty million
murders in Russia, f or bringing America into WWI, WWII, an d for the
destruction of Christianity in the West. ZOGS control the Federal Reserve
banking system, the Porn Industry, the U.S. Government, and the world media
outlets.
When will Christian s wake up and realize they are the “ peopl e of God ” ( 1 Peter
1:1-2), and that their country has been flushed down the toilet by the ZOGS? It
is the ZOGS who sponsor feminism, abortion, sodomy, bestiality, usury,
terrorism, taxation, the fiat dollar, and slavery. ZOGS are the disease, not the
cure (Philippians 3:2ff).
Judgment must begin at the House of God to separate the sheep from the goats; the
true people of God from Jewish pretenders .
In summary, we are living in perilous times where we are seeing a rapid
descent into ancient paganism.
The de-Ch ristianization of America has to be laid at the feet of the nation’s
lipstick pastors who are feeding petticoat Christians chocolate e’clair sermons.
The modern church has drifted into the sea of a “feel -good,” Prosperity
Theology away from the true gospel that teaches “ Christ 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 ” (3:18).
This departure f rom the faith has produced a weak, anemic Christianity in
Christendumb.
The Lord Jesus Christ is the f ocal point of history to Whom ALL men must give
account. He is ready to judge the living and the dead. Good Christian men
sense judgment is near. Peter w ould agree, but said, “ Judgment must begin at the
House of God.”
The remedy is to su rrender to the Lordsh ip of Jesus Christ (3:15) Who has gone
into heaven and is at the right hand of God, with angels, auth orities, and
powers * having been subjected to him.

All must give accou nt to Him “Who is ready to judge t he living and the dead ” (4:5).
Therefore, “arm yourself ” (4:1) as a soldier prepared to fight the citadels of
wickedness because “judgment must begin at the House of God” (4:17).
*[Gill notes: by “angels” may be meant angel s both good and bad,
who are all in subjecti on to Christ; and by authorities and powers,
the kings, princes, and governors of this worl d, who hold their
dominions from and under the Lord Jesus Christ; and which is an
argument why believers should patiently bear all their sufferings and
afflictions, since Christ has the government in his hands, and he
rules and overrules all things for good; and when he pleases, he can
put a stop to the rage and persecutions of men;]
29. Dress Codes and the Permissive Pastor

We are living in a sloppy, super -permissive time in
history when standing on principle can be dangerous
to your future employment.
People are expecting robotic perfection in every
human interaction . . . and if they don’t receive it,
they are willing to “burn the house down” and to
destroy a man’s career in order to get their way
socially. There is no tolerance on the left for
conservative rules and standards, and th ey will
demand perfection f rom opponents to th eir rules when
it is convenient (Think of the Kavanaugh Hearings).
When the standard on the left is Sodom and
Gomorrah, how can a conservative Christian avoid
Figure 23: Freepik conflict?
Using the term “mob” or “black face” or wearing a MAGA hat can get you
driven out of restaurant by those demanding political correctn ess.
Here is one incident in Canada where rule enforcement creat ed a political
storm.
My comments are in red
Background: The Students at St. Theresa’ s Catholic School have been soliciting
the school to change its dress code and to let girls go braless and to wear short
dresses (Fox News, October 2018).

If history has taught us anything, it is th at boys are
attracted to the female form. How is it possible for girls to
wear short dresses and for teachers and other students not
to see up skirt? To girls, dressing in short skirts is sexy,
flirty, and “cool,” but to a boy, a mini -skirt is an invitation
to stare and wonder.
No, the answer is not to condemn men an d how God made
them. The answer is for young women to dress modestly out
of love in order not to stumble her brother.
“Theref ore let us not judge one another anymore, but rather
determine this –not to put an obstacle or a stumbling block
in a brother’s way” ( Romans 14:13)
Dress codes are necessary so that students can focus on
Figure 24: Freepik learning and not be distracted by sexual thoughts. Catholic
girls need to learn to love their catholic “brothers,”
understand the laws of nature, and dress appropriately so the boy -bees are not
attracted to the honey.
Principal Bern Tate and vice principal came under fire f or their comments when
they entered a 12th -grade classroom and asked all the female students to stand
up for a skirt -length check.
This is perfectly appropriate as some stu dents will test the boundaries. Without
rules and standards, students will do “what is right in their own eyes,” and
students are not mature enough to establish their own dress code.
Apparently, one of the girl students was wearing a short dress that was sure to
capture the attention of every pubescent male student in the school.
Do you think?
Every editor of every skin magazine knows what gets the attention of young
men.
The principal said, “It’s like the #MeToo movement. You’re putting every male
in this building in an awkward situation ,” the recording reportedly said.
The principal was correct. Girls in short dresses are a “stumbling block” to
male students; that is, they are seeking the attention of boys for all the wrong
reasons.
Furthermore, referring to the “MeToo Movement” where women are viewed as
innocent as a spring flower and males are always the ones guilty of sexual
misconduct is modern lie fostered by feminist women in the “MeToo
Movement.”

Girls learn quickly f rom the pop culture how to dress in ways to lure the
attention of males . . . and, sexual provocation by scantily-clad women is a form
of sexual harassment!!
One of the other stu dents stated, ““We were like, uh, that’s uncomfortable.
We’re underage females in a Catholic school — why is that comment being
made by someone of authority?”
Too bad, so sad! No one has a right to go through life and never be offended .
It is not possible f or a principal or teacher to enforce rules an d not to offend
proud, over-sensitive students and paren ts who treat their f eelings like a little
kitten to be cuddled. Grow up!
A parent responded, “Talk about the skirts, tell them what to wear, but do not
mention #me-too in that same context. Th ey’re really implying that these girls
are asking for it by showing their legs.”
Let’s call this parent Ms. Soon -touchy. In this case, the parent should have
stood with the school. But, she chose a course of confrontation and division .
The principal offered an apology.
Why apologize for doing you r job and educating the student? Can you say
“weak?”
Stepping on a student’s feelings is n ot a
crime!
The principal is not there to coddle, pad,
soften, cushion, and tenderize “code”
enforcement in order to avoid hurtin g
students emotionally. It simply is not
possible to enforce rules and not to offend
code breakers and th eir parents who expect
robotic perfection in every crisis.
The principal erred in apologizing. He
should have stood on his principles. Figure 25: Freepik
The Board issued this statement,

“It was never the principal’s intention to make anyone feel
uncomfortable, and he is working to resolve any issues that st udent s
and parents have. As a board, we are all com mitted to learning and
growing from this situation. Moving forward, we will be asking our
principals to initiate discussions and review their current dress code
practices, whi ch will include consultation with parents. This
situation will certainl y be a starting point f or conversations in each
of our respective school communities.”

What a wimpy board! Is the board is letting the monkeys are running the z00?
Must daily code enforcement be subject to “initiating discussions” and dress
code modification? Isn’t the dress code in writing, and didn’t the students and
parents agree to support school rules. Isn’t the board capable of reading God’s
Word and establishing a dress code that pleases God and that conforms to
standards of modesty necessary f or our times?
Do you understand the times? We are living in a time of lawlessness were
institutions are bein g attacked for their rules by the most liberal, permissive
segment of society. Never ask a barber if you need a haircut, and never as a
prostitute if your dress is too short.
The LORD God said, ““You shall not do according to all that we are doing here
today, everyone doing whatever is right in his own eyes” (Deuteronomy 12:8 ).
A lesson all leaders: Rules are needed f or schools and for churches. You will
never be in trouble f or teaching Biblical standards for modesty . . . until you
apply those standards by setting rules that reflect God’s moral standards for
students. And, you cannot please everyone . . . unless you let every girl and
parent do what is right in their own eyes.
If the apostle Paul urged the discipline of “shearing” women who refused to
veil themselves in ch urch where our attention should be focused on the glory of
God, what we he say about young women who came to a church school, braless,
in a see-through blouse, and in a skirt th at exposes their fundamentals? (1
Corinthians 11 :3-16).
_________________
Notes:
Consider the dress code in Orthodox Ch urches.
Ladies – sleeved and non -revealing dress or blouse, respectable fitted clothes
and skirt length with head covering
Gentlemen – sleeved and collared shirt, long trousers, coat an d tie is preferred
with no head covering
30. Women’s Dress in the Early Church

Unveiled?
“When the gospel was new and pu re, Christian

women covered themselves with long robes and
veils, like many Muslim women today.
This is evidenced by all early Christian writers that
commented on the subject.
There was a controversy whether the forerunners of
nuns needed to veil themselves during church
services, but there was no dispute that Christian
women, especially married women, ought to conceal
bodily features when in other public places.
The earliest ref erence is Paul, who wrote,
“But every woman that prayeth or prophesieth
with her head uncovered dishonoureth her
head: for that is even all one as if she were
Figure 26: Unsplash
shaven. For if the wom an be not covered, let
her also be shorn: but if it be a shame for a woman to be shorn or
shaven, let her be covered” (1 Cori nthians 11:5 -6).
To emphasize the in decency of an uncovered female head, Paul added in verse
13:
“Judge in yourselves: is it comely that a woman pray unto God
uncovered?” In verse 16, he also drew from the universal practice of
all Christendom: “we have no such custom, neither the churches of
God.”
Clement of Alexandria wrote when dean between A.D. 192 and 202 of
Christianity’s foremost institution of learning. He stated it is unseemly for
clothes to end above the knee,
“nor is it becoming for any part of a woman to be exposed.”
A Christian woman was to be “entirely covered, unless she happen to
be at home. For that st yle of dress is grave, and protects from being
gazed at. And she will never fall, who puts before her eyes modesty,
and her shawl; nor wil l she invite another to fall into sin by
uncoveri ng her face.”
Clement also pointed out that
“it is prohibited to expose the ankle … it has also been enjoined that
the head should be veiled and the face covered; for it is a wicked thing
for beauty to be a snare to men.”

He considered as improper clothing f or women anything that did not cover the
eyes, or hide the shape of the body.
The Didascalia was a comprehensive manual of Christian corporate and private
life compiled in the early third century.
After discountenancing otherwise honorable women adopting the clothing,
footwear and hairstyles of streetwalkers, it instructed:
“Thou therefore t hat art a Christian, do not imitate such women; but
if thou wouldst be a faithful woman, please t hy husband only. And
when thou walkest i n the street, cover thy head with thy robe, that by
reason of thy veil thy great beauty may be hi dden. And adorn not t hy
natural face; but walk with downcast looks, b eing veiled.”
In reference to the Roman practice of public nude bathing, it asked Christian
women how they could appear naked in such circumstances even though they
covered their faces and bodies in the street.
Between the times of Clement and the Didascalia came the church father
Tertullian.
His treatise “On Prayer” presented a long dissertation on wh ether women were
free to be unveiled in church when all Christian women wore veils outside it.
There was a controversy over whether “woman” in 1 Corinth ians 11 :5-16
applied to (1) every post - pubescent female or (2) only an adu lt female who was
sexually experienced, i.e., not a virgin.
He had been a prominent Roman lawyer and became champion of the cause that
“woman” included sexually inexperienced adult females.
Tertullian spoke of concealing the face in public as universal among Ch ristian
females. He spoke of outdoor veiling as a law of nature and called on proto -
nuns to be consisten t by veiling at public worship as well. Fortuitously , later
nun-interns yearned to wear the black “h abit” as a sign of their submission to
Christ.
He rhetorically queried:
“Why do you denude b efore God what you cover before men? Will you
be more modest in pub lic than in t he church?”
Part of his reasoning was that, as brides of Christ, nuns ought to be covered
because
“He bids the brides of others to be veiled, His own, of course, much
more.”

Years later, Tertullian noted that women veiled their heads in public, in the
presence of heathen men, with the implication that all adult Christian females
wore “bu rqas” or at least ample veils outside home and church.
No author in the first two centu ries of th e Christian church whose writings
have survived dispu ted that married women must be veiled in church or that
all believing adult females must cover th eir features when ou tside it or their
home.”
Courtesy of David W. T. Brattston, a retired lawyer residing in Lunenburg,
Nova Scotia, Canada.
_______
Notes:
Consider the dress code in Orthodox Ch urches.
Ladies – sleeved and non -revealing dress or blouse, respectable fitted clothes
and skirt length with head covering.
Gentlemen – sleeved and collared shirt, long trousers, coat an d tie is preferred
with no head covering
31. Beware of the Sweet Church

. . . and Lollypop Christians
Matthew 5:13 “You are the salt of the earth, but if salt has l ost its taste, how
shall its saltiness be restored? It is no longer good for anythi ng except to be
thrown out and tram pled under people’s f eet.
The strength of the church is its sweetness;
and, the weakness of the church is its
sweetness.
When pastors talk of discipleship, many
refer to replicating lollipop -Christians w ho
Figure 27: Source Unknown are able to charm th e stripes off candy
cane.

But, our Lord called His disciples “ salt” and not “sugar cubes.” He mentions
the metaphor “salt” three times in Matth ew 5:13 as the property he most
desired among his people. Salt cleanses. Salt stings. Salt preserves.
He also called his disciples “ the light of t he world .” Light exposes. Light
cleanses. Light kills. As light, the disciples were to expose th e deeds of
darkness.
Today’s church is w ay out of balance and more concerned about not offending
people than being salt and light. This spirit of sweetness is seen by the rejection
of rules and standards and hard -to-swallow Biblical truth.
Permissiveness is the plague among the Christian powder -pu ff population.
In order to attract people, many churches are offering coffee and donuts at the
worship service so people feel warm and fuzzy in church. “Come as you are,”
they say. “We accept everybody. Come to church in your jogging shorts and t -
shirts. It’s O.K. We don’t believe in legalism or judging others.”
The pH level of the church is deficient (pH = people into holiness).
Even the sermons of most pastors have more sugar than a Krispy Kreme Donut:
“Five Ways to be Truly Happy;” “How to Win Friends and Influence People;”
“Six Steps toward Wealth;” “How Never to Be Sick Again;” “How to be J oyful
No Matter What;” “God Wants You to Be Happy;” “God Loves Homosexuals.”
As we read the titles of these sermons, we have to ask if these sugar -glazed
pastors are living in the same world as the rest of us.
In the world most of us live, people stru ggle to pay bills, to keep a job, to
restrain their impulse to clobber someone; to believe good is coming out of
trials, why to keep their marriage together, and how to knock sense into a few
congressmen?
I was reading a church website for a f riend who asked for help in locatin g a
good church in the Denver area. The website was carefully constructed. There
wasn’t a single word a Mormon or Catholic or Charismatic or Jehovah Witness
or Conservative Baptist or a Muslim could object to; that is, it communicated
nothing about its distinctives.
It was the “sugar-sweet , ya-all come, inoffensive” type church. There was not a
lick of salt in its promotional materials. It stood for nothing; and, in our Lord’s
terms, it was “no longer good for anything except to be thrown out .”
Beware of the Sweet Church and Lollypop Christians.
If you have not irritated some whacko today for Jesus’ sake, you are not being
the “salt of the earth.”

32. Managing Criticism
If you are struggling with how to handle
criticism, you are not alone.
Criticism can help or hurt.
Here are a few things I’ve learned about
criticism through the years.
1. If you are not criticized, you are
taking few risks and accepting little to no
responsibility for decisions you make.
Figure 28: Unsplash
2. Control your emotions . . . easier said
than done. With all the power you can muster, put shackles on anger.
3. Sheep head-butting is a part of flock life.
4. Watch your body lan guage and tones. Keep calm. Be relaxed, but serious.
Avoid smiles. When you speak, speak slowly, deliberately, softly,
and briefly.
Proverbs 15:1 “A soft answer turns away wrath . . . but grievous

words stir up anger.”
5. Ask: Is the critic there to help or hurt, to advance your ministry, or to
relieve his own frustrations? Listen caref ully to friends of your ministry,
and carefully watch critics.
Proverbs 15:31 “Whoever heeds life -giving correction will be at home

among the wise” (NIV)
6. Keep your f riends close and your enemies closer. “You can’t f ly like an eagle
if you hang out with turkeys!”
7. People will criticize you or you r sermon because (a) they love you and want
to improve your ministry; or, (b) they want to show off their own knowledge
or opinion; or (c) that want to hurt you . . . and maybe take over your
ministry.
8. Speaking test the “spirit” of a man (anger, joy, enthusiasm, bitter, etc .), and
writing test the accuracy of a man. Guard your spirit and grow in writing
skills.
9. Tell the helpful critic ,”Thank you for your insight. I believe this will help
me in the ministry. Do you have any oth er helpful suggestions to improve

my ministry?” Shut up, and listen. Keep asking till they run out of
suggestions.
10. Tell the adversarial critic: “Thank you, I will carefully consider what you
say and make adjustments accordingly.” Ask, “do we need to continue this
conversation at a later time?” A follow up may be necessary.
Separate the person from the issue. Deal with the issue ASAP, but take you
time in confronting a person’s character. This takes time, skill, good motives,
and facts.
11. Carefully consider w hat they say.
James 1:19 Know this, my beloved brothers: l et every person be quick

to hear, slow to speak, slow to anger;
• Are they criticizing something you did, something you said, or something
they think you are? There is no one response that fits all. Be flexible.
• Ask yourself, “Is this a pot -shot at me, or does this person have a
genuine interest in my welfare?”
• Ask questions. You are NOT an answerin g machine. Ask questions to
clarify terms, motives, and facts. The biggest mistake people make is they
start motor- mouthing before they have carefully listened to the criticism.
Don’t say, “I understand!” Say, “tell me more!” Listen, listen, and listen.
• Do they disagree with the facts, procedures, or words said? If so, listen
carefully and thank them for pointing out an err or weakness. Tell them,
“I will carefully con sider what you said” or “duly noted.”
• Is the critic using the event to attack you r character? Unless your
character is deeply f lawed, don’t take ad hominem reasoning too
seriously, but take the critic seriously. You always have the option of
walking away f rom what appears to be a fight.
• What do they want? Criticism is often a power play to gain control over
you. Find a way to end this control drama by ending the session quickly.
Don’t apologize to those who are trying to quarterback you. You can say,
“Your concerns are duly noted;” or “You do not have my permission to
criticize me at this time;” or “Until I know you have my best interest in
mind, go home, pray to God f or me, and keep your opinions to yourself.”
• Is the critic hiding something? Quite often the critic will castigate you in
order to cover up a deeper sin in his own life. Sometimes, you need to go
on the offensive and start asking the critic personal questions about his
moral life, marriage, and or business — not to embarrass them, but to be
God’s humble-assertive mouthpiece to th em. Is there a deeper need here
that I can’t perceive, yet?

• Is the critic ordering you to do something? By what authority? Giving
orders is a f orm of assault! Make demands in court is acceptable because
you have a contract with the court, but private demands and order are a
form of verbal abuse. Free men do not take orders f rom anybody.
• Is the person unreasonable? You can’t reason with an unreasonable
person.
• Ask, “Why is this su bject so important to you?”
• Saying, “I am grieved that you are so distraught over this. H ow can I
help relieve the stress you feel.”
• Set boundaries, “Tell me more . . . or don’ t talk to me like that.” or,
“Your tone is very angry. Do you need to take some time to calm down?”
“Let’s talk next week.”
12. Don’t write a letter to express f rustration . Get on the phone and talk it out.
Respond in writing only if the critic writes to you. Be careful, what every
you write will and can be used against you. Be short, factual, and witty -
wise.
13. Overcome f ear of confrontation. Pick your battles.
14. Stick up for you r rights, and conf ront those who are using or abusing you.
Don’t allow people to use you as a dart board. Set boundaries for bullies;
unmask snipers firin g at you behind your back; draw out the meek, fearful
weak critic who has something to say but can’t quite spit it ou t.
Say to bullies and Sh erman tank personalities, “Excuse me, I am a human being
and I don’t respond well when people are in my facing shouting orders at me.
When you calm dow n, try coming and talking to me in a civil tone.” Walk
away.
Tell gossips, “If you have something to say, say it to my face and not behind
my back. Any more of this divisive behavior an d I will have to address this to
the boss.”
15. Give yourself some slack. It takes a lot of energy and wisdom to engage a
critic. If you are growing to be like the Master, don’t permit others to bully
you or rail on you. P ractice the art of grace and the graceful answer. Grace
cushions lots of blows. Courage drives the vultures away.
16. God requires excellence; He does

not require perfection; immature bosses
require perfection, and no nothing about
excellence.

17. Even if you do everything right, it does n ot mean the interaction will
succeed. Some peop le always act like porky pines.
33. Under Accusation

All of God’s men will experience accusations in their ministry.
One of the difficulties ministers have to endure is false accusations by the
fellowship of the discontented within a church.
It is essential innocent ministers learn how to def end themselves once they
come under a cloud of accusation.
Paul — “Brothers and fathers, listen to my defense that I now make to you.”
(Acts 22)
Consider this defense against John Rushdoony, falsely accused, as penned by
his youngest daughter:
“In September of 1958 my father was invited to speak at The
Central California League of Men’s Societies meeting at the
Christian Reformed Church in Ripon. In October, just three weeks
before the event, he received a two -sentence letter cancelling his
invitation: “Due to the circumstances you are in at present…” Dad
had spent a year and a half defending himself against anonymous
rumors and whispered accusations. He was unwilling to let such a
vague statement go unchallenged. His response f ollowed:
‘Your letter has been received. You state, “Due to the
circumstances you are in at present the Board of the Central
California League of Men’s Societies feel that we cannot go th rough
with this engagemen t.”
To what circumstances do you refer? And what are the grounds on
which this judgment was based? If my “circumstances” are th e
problem to you, my “circumstances” are sinful in your eyes, and I
have then been judged without evidence and on hearsay.
Apparently, the Board reached a decision concerning my life and
character without even hearing any real evidence on the matter,
which, according to Scripture, must be at the mouth of two or more
witnesses (Matt. 18:16). Again, Scripture says, “Thou shalt not go
up and down as a talebearer among thy people: neither shalt thou
stand against the blood of thy neighbor: I am Jehovah.” (Lev.

19:16). Many, many more Scriptu res could be cited, including the
8th Commandment.
What your decision implies is that I am under a moral cloud and
therefore the Societies “feel we cannot go through with this
engagement.” But to reach such a conclusion without evidence is
not Christian conduct, and it places me under a moral cloud
without evidence or hearing.
I have, in the past year and half, been savagely an d viciously
slandered by modernists and heretics in the Presbyterian Ch urch
USA, but, when I ch allenged that church to produce any evidence
of unchristian condu ct on my part, they h ad to take official action
clearing me. My position has been thoroughly examined by th e
Orthodox Presbyterian Church, through the proper channels, and I
have been accepted as a minister in good standing.
My associations with the Christian Reformed Church have been
many and very happy ones, and I have come to know man y of your
men personally. It is my earnest expectation that this happy
association will continue, and that this is merely one of th ose hasty
and ill-considered errors to which all of us are too prone. I hope to
be in Ripon on November 7.
Consider what a failure to sustain the in vitation means:
First, it places me un der a moral cloud in the eyes of many, an d
without any evidence.
Second, it placed [sic, should be places] you under a moral cloud
also, in that it will gradually be known that you acted without
evidence. Also, some of you r men will wonder if my real offense is
not the fact that I am now in the OPC, an d a strong follower of Van
Til, and have accordingly been made to suffer for a church
situation of a few years ago in which I had no part.
Third, it will trouble or offend members of the OPC that such an
action has been taken. Our two churches are the two strong
Reformed churches in the United States of this day, and nothing
should be done to harm their fellowship, and it is unfortunate that
at times a few act as though we were not one in a common cau se
for ou r Lord Jesus Christ.’
Very sincerely,
R. J. Rushdoony”
_____

Churches are intensely political. One of the problems of young ministers is that
they are ignorant about principals of law. Many lose their standing in ministry
because they don’t know how to advance a correct defense.
Notice six quick lessons from Rushdoony:
1. Ask questions rather than offering a wordy defense . One key to learn is to
ask questions. It ’s an error to all mouth and no ears when accused. Under a
cloud of accusations, the subject of accusation must learn to be a question
machine, not an answering machine.
2. Determine if there is “probable cause.” To be morally indictable, the
accused must violate a clear moral law (1 Corinthians 5 or 1 Timothy 3).
Without probable cause, no board should entertain an accusation nor should a
privilege of ministry be withdrawn –one is always innocent until proven guilty.
Ministers must be “above reproach.” But “gossip” and “rumor” about
peccadillos are not worthy of a formal hearing accept to dismiss them.
3. He challenged the lack of evidence . Rushdoony’s accusers had a claim
without proof of claim. Without evidence, the charged demanded dismissal.
Claims must be clear and substantially su pported by evidence beyond
reasonable doubt . . . or be dismissed.
4. He stated t he substantial harm being committed by entert aining claims
without proof of claim. Accusation without evidence places a minister under a
cloud of accusation that can cripple a good man’s ministry. And, behind every
false allegation you can whiff the sulfurous efflux of the “Accuser of the
brethren.” [Note, Ru shdoony did give his accusers
5. He entered a counter claim. Circulating false accusations destroy the church.
Rushdoony exposed how others would be injured by false accusations.
Ultimately, Rushdoony was trying to protect God’s flock.
The application for a minister under accusations is (1) to listen to the
accusation (2) try to determine the probable cause or Biblical violation claimed
(3) examine evidence offered (4) demand dismissal if the claim is false and void
of substantial eviden ce, — a claim withou t proof of claim must be dismissed
with prejudice ( 5) protect the flock from infectious slander an d false accusation
about the shepherd.
6. God uses conflict to bring his ministers to Christian maturity.
Other Lessons
 Invite Constructive Criticism of your ministry. Inviting others to give
suggestions on how to be a better minister, relieve tensions, and enables men to
the get their true feelings on the table for the improvement of the ministry.

 Welcome the rebu ke of trusted co -workers. It may hurt, an d you make not
agree, but you’ll be better for it.
 Listen, but don’t take the angry critique of an uncommitted church member
too seriously. When people hold ministers up to the standard of perfection, all
fail.
Ministers are average, flawed people seeking to do God’s work to the best of
their ability. God does not demand perfection, and you should not permit
people to use ideal, unreal, utopian credos as the standard to judge you r
ministry. Get real, n ot ideal. Excellence, yes; perf ection, n o.
 Don’t tolerate backbiting and muckraking against your ministry. If you
deserve it, repent deeply. If you are not sure, walk the high road. If you don’t
deserve it and Satan is using this to divide and conquer, get out your sword
and drive the conten der out of the church. Learn the lesson of David (2 Samuel
20). Traitors must be eliminated or your ministry will not su rvive.
34. Jesus, the Great Divider

Why can’t we all just get along?
An acquaintance asks me, “why can’t we all just get along?”

Actually, these w ords were first made famous by Rodney Kin g in 1992.
When four police off icers were acquitted of nearly beating the man to death, a
riot broke out in Los Angeles. For six days people ran th rough the streets
looting, breaking windows, overtu rning cars, and burning bu ildings. It cost the
City of Los Angeles over a billion dollars.
Why can’t we all just get along?
• We will never get along as long as government officials use our tax dollars
to support fornicatin g parents who have six kids with six different last
names.
• We will never get along as long as politicians permit armies of young men to
trespass across our borders to ransack ou r country, push Sodomy and LGBT
queer values in public school curriculum, and continue to protect murders
who kill babies. Never!

• We will never get along as long as people deny the inspiration of Scripture,
the deity of Christ, salvation by faith, an d the relevance of th e Ten
Commandments. Never!
• We will never get along as long as women act like men and men dress like
women! Never!
• We will never get along as long as the government seeks to take away our
right to privacy, to track us, film us, finger print us, scan us, stalk us, and
store our DNA in some IRS national data bank. Never!
• We will never get along as government sanctioned banks create money out
of nothing, create money of account and charge us interest on nothing, and
then seize our houses and cars for non -payments on an alleged 30 -year loan.
• We will never get along as long as cops seize assets of alleged “drug
dealers” without a w arrant and without a trial by jury!
• We will never get along as long a liberal Antifa professors keep referring to
white privilege, calling for the death of white males, and then labeling
anyone who disagrees with them a “racist!”
• We will never get along as long as Democrats support bribes and take money
for selling State secrets to Russia, China, and Iran (Hillary and Obama).
• We will never get along as long as whackos think having a transvestites in
the White House as president and first lady is progress.
• We will never get along as long as some college professors th ink there are
three genders: males, females, and he -shes.
• We will never get along as long as Christmas is about commerce and not
about Christ
• We will never get along as long as Hollywood continues to produce
pornography in order to turn ou r daughters into whores and our sons into
sex addicts.
• We will never get along because there are still some people in the United
States that are true f ollowers of Jesus Ch rist!
True Christian men are not going to stan d for liberal, permissive, loud -
mouthed feminist politicians sponsoring bills to turn America into Sodom and
Gomorrah.
The Godly will resist, fuss, joust, debate, fight, joust, quarrel, brawl, clash,
dispute, duel, feud, quarrel, an d riot wh en liberals stuff their godless, atheistic,
humanistic, racist, relative, multicultural values down the th roats of our
children.
Jesus, the Great Divider

There are still true f ollowers of Christ . . . and the Lord J esus Christ is the
Great Divider!
Jesus is the Source of all this division.
You error if you “su ppose” Ch rist came to bring peace on the earth.
Luke 12:51 Suppose ye that I am come to give peace on earth? I tell
you, Nay; but rather division:
John 7:43 So there was a division among the people because of him.
John 9:16 Therefore said some of the Pharisees, This man is not of
God, because he keepet h not the sabbath day. Others said, How can a
man that is a sinner do such miracles? And there was a division
among them.
Jesus divides the sheep from the goats (Matthew 35:33).
Jesus divides the tares from the wheat ( Matthew 13:30).
The Lord Jesus waged war on Egypt until Pharaoh bent to do the will of God.
Exodus 8:23 And I wil l put a division between my people and thy
people: to morrow shall this sign be.
He divided the sons of Korah f rom the congregation. Because they would not
submit to the authority of Moses, God bu ried them alive (Nu mbers 16).
“Separate yourselves from among this (wicked) congregation, that I
may consume them (the sons of Korah) in a moment.” (Numbers
16:21)
He divides the clean from the unclean, edible foods f rom the inedible, clean
clothes from the soiled, healthy people from the sick ones, sanitary houses from
the unsanitary ( Leviticus 12 -15).
He divided Ephraim from Judah because Solomon’s heart was divided from him
(1 Kings 11-12)
And, Jesus wages war on Sodomites, feminists, abortionists, globalist, and
communist today. War and division will not cease until men bow to His rule
and His authority (P hilippians 2:10 -11).
He forbids Christian s to touch defiled things and requires His followers to
separate ( divide) from the unclean (2 Corinthians 6:19).
Christians are commanded to drive heretics out of the floc k . . . and, this will
cause sheep to Baa ( Romans 16:17; Titus 3:10).
• Since light cannot have fellowship with darkness, Christians can have no
peace with God’s en emies (1 Corinthians 16:14).

• Since Christ has declared war on his enemies, so must we! (1 Corinthians
15:25)
• Since God acted to destroy Sodom and Gomorrah, so must we!
• Since God declared war on Egypt to make men free, so must we!
• Since our Lord came to bring a sword and not peace, so must we!
Addendum: While Jesus is the greater Divider, He is also the Great Uniter.
Only Christ and His law has the power to unite men from every nation. Like
Nehemiah’s wall divided outsiders f rom Jerusalem, it also united the
inhabitants of Jerusalem.
Religion and its law, is one of the cultural foundations for nations. Law unites
a nation and diversity of law divides a nation. For an understanding of how
law unites people see SEDM, “Laws of the Bible,” Section 5.5) .
In contrast, however, the world will never come together arou nd LGBTQ
values, women’s right to choose, or the rule of communism.
As an example of how our Lord has united people, take a look at (1) Alfred the
Great: a Model Man; (2) the Puritan Reformation, and (2) how the Country of
Armenia united arou nd the Nicence Creed – a creed which tolerates no dissent.
35. Slow Down

“But the Lord is in his holy temple: let al l the
earth keep a silence before him.” - Habakkuk 2:20
Don’t be in such a h urry. You may be breaking
God’s speed limit. Rest. Be quiet. Think. Pray.
Make a careful
Figure 30: Source Unknown decision.
Life is not just a list of do’s. It is ab out
knowing Christ, becoming like Him, and laying
Figure 29: Freepik hold of His promises. QQ Pictures
“For thus sai d the Lord God, the Holy One of Israel : In returning and rest you
shall be saved; in quietness and in trust shall be your strength .” – Isaiah 30:15
The great Catholic Orders require silence, quiet, peace, pacin g, and
contemplation. Running, emotional outbursts, and persistent talking is strictly
forbidding.

It is said of Russian President Vladimir Putin that his greatest asset is that he
listens well . . . then retires to think abou t what his advisors recommend , and
then makes the decision that is best f or his nation – an rare an d precious trait.
Let us do the same.
Decision relieves a crisis.
36. Overcoming Racism

“There is neither Jew nor Greek, there is neither bond nor free, there is neither
male nor female: f or ye are all one i n Christ Jesus.” - Gal atians 3:28
The issue is not ski n, but sin .
37. How People Learn the Christian Faith

“Hear, O Israel: The Lord our God is one Lord” – Deuteronomy 6:4
FACT: 80% of the world population learn s by HEARING and they are called
“AUDITORY LEARNERS.
What they read means very little to them. That is how their brains are wired.
That is well known by educators. Only 20% are Visual Learners. Most
managers, preachers, and professors are Visual Learners.
Neither type is superior to the other. On e has no control over genetic
expressions…but pu blic schools always f avor the visual learn er, and shame the
auditory learner.
By “hearing” we don’t mean longer and louder sermons! God forbi d!
Knowing this, what are pastors supposed to do?
Consider establishing the following in your church.
1. Put up Christian icons, flags, banners, paintings, stain glass windows to
teach your congregation Bible stories and truth.
2. Employ responsive reads, at the start, middle, and end of the service.
3. Enact good, basic, fundamental liturgies for church service.

4. Develop God-honoring traditions that instill security and h ope.
5. Celebrate communion each week so people are cross-centered, not pastor -
centered.
6. Practice Biblical mandates like baptism, breaking of bread, hat removal f or
men, headcoverings for women (1 Cor. 11:1ff), modest dress f or men and
women, singing, liturgy, the Lord’s Prayer, worship offerings, etc.
Note: Tradition is n ot bad. Do something twice and it is a tradition. The key is
to employ Godly, Ch rist -honoring, educational traditions that cement basic
Christian doctrine in to the minds of men and women.
7. Establish dogmatic services where every year at the same time you dedicate a
service to an essential doctrine of the Ch ristian faith like Christmas, the
circumcision of Christ Sunday to hon or h is humanity, Justification Sunday,
Easter to celebrate our Lord’s resurrection, Sanctification Sunday, Right to Life
Sunday, Marriage Sunday, God’s Law Su nday, Pentecost, and others. Dogmatic
services are necessary where ever the world is attacking church doctrine.
8. Sing the good ol’ hymns (rich traditional songs) and avoid a diet of soft,
repetitive pop-culture choruses. Use pop - culture songs in a special of the week,
but avoid using them as part of the church -staple worship service.
9. Make you r services educational, dignif ied, and orderly.
10. Involve the men because good men learn by doing.
11. In sermons, stress the fundamentals: definitions, context, intent ! Avoid
trying to be too funny, too creative, too emotional, too popular, to “in,” too
dramatic or bein g th e hammer of the Spirit. Cute sermon’s off er temporary
gratification for the moment, but don’t build the gospel into the hearts of men.
Jesus wasn’t cute or woke, yet his message is here to stay. God’s Word will
change and grow a church if the message is accurate, clear, and concise. Be
accurate. Be clear. Be brief as possible.
Note: You have auth ority to establish dogmatic traditions to keep members of
your church in the Christian faith: “Whatsoever ye shall bind on earth shall be
bound in heaven” ( Mt. 18:16).
Note: America is a young country. Its cities are the center of trends and
innovation. Change is common. But, adopting new trends can destabilize
church congregation s. Churches that try to be woke and on th e “cutting edge”
of cultural issues will descend into the graveyard of failed churches.
Practice these things in faith to the honor of Christ and maybe, just maybe,
your church will last another century.

38. Dostoevsky on the Importance of the
Church
Both State and church are important as th e former exists f or the administration
of justice, and the later has a mission of mercy and grace.
A cruel tension exists between the true Church and the
de facto State as both compete for the affections of men.
Both claim authority; both need money; one through
voluntary tithes; and the other th rough compulsory
taxation.
Moreover, the State is jealous of the church because the
church is God’s moral authority on earth . . . and
because the State wants all your devotion, respect, and
money.
Dostoevsky’s faith was forged in the furn ace of
affliction by commu nist leaders who criminalized politics — leaders that
professed a love for the poor masses, but hated the destitute individual.
Dostoevsky, having seen the roaring brutality of man and intrinsic evils of
government, provides this insight on the importance of the ch urch.
“If it were not for Christ’s Church, indeed t here would be no
restraint on the criminal in his evildoing… If anything protects
society even in our ti me, and even reforms the criminal himself and
transforms him into a different person, again it is Christ’s law alone,
which manifests itself in the acknowledgement of one’s own
conscience.” (Fyodor Dostoevsky, The Brothers Karamazov)
39. A.W. Tozer on the Authority of Christ

“Let me state the cause of my burden. It is this: Jesus Christ has today almost
no authority at all among the groups that call themselves by His name. By these
I mean not the Roman Catholics nor the liberals, nor the various quasi -
Christian cults. I do mean Protestant churches generally, and I include those
that protest the loudest that they are in spiritual descent from our Lord and His
apostles, namely, the evangelicals.

It is a basic doctrine of the New Testament that after His resu rrection the Man
Jesus was declared by God to be both Lord and Ch rist, and th at He was
invested by the Fath er with absolute Lordship over the church which is His
Body. All authority is His in heaven and in earth. In His own proper time He
will exert it to the fu ll, but during this period in history He allows this
authority to be challenged or ignored. A nd just now it is being challenged by
the world and ignored by the church.
The present position of Christ in the gospel churches may be likened to that of
a king in a limited, constitutional monarchy. The king (sometimes
depersonalized by th e term “the Crown”) is in such a country no more than a
traditional rallying point, a pleasant symbol of unity and loyalty much like a
flag or a national anthem. He is lauded, f eted an d supported, but his real
authority is small. Nominally he is head over all, but in every crisis someone
else makes the decisions. On formal occasions he appears in his royal attire to
deliver the tame, colorless speech put into his mouth by the real rulers of the
country. The whole thing may be no more than good -natured make-believe, but
it is rooted in antiqu ity, it is a lot of fun and no one wants to give it u p.
Among the gospel ch urches Christ is now in fact little more than a beloved
symbol. “All Hail th e Power of Jesus’ Name” is the church’s national anthem
and the cross is her official flag, but in the week-by-week services of the church
and the day-by-day conduct of her members someone else, n ot Christ, makes
the decisions. Under proper circumstances Christ is allowed to say “Come unto
me, all ye that labou r and are heavy .”
Source: AW Tozer -
http://www.awtozerclassics.com/articles/ article/4938678/86408.htm
40. A Message for the Aging Church

Who Needs Who?
Leviticus 19:32 You shall stand up bef ore the gray head and honor the face of
an old man, and you shall fear your God: I am the Lord.
Proverbs 16:31 Gray hair is a crown of gl ory; it is gained in a righteous life.
A friend is part of a small church where most of the members are over 60 years
old. It is an aging ch urch.

A young couple came a few times lookin g for a
church to join, but did not return. They wanted
a church with lots of other young people.
The congregation had a meeting and discussed
their need for young people. For an hour they
repeated the phrase, “We need young people.”
But, a wise elder stood up and said, “I think
Figure 31: Freepik your perspective is incorrect. You do not need
the young people as much as the young people
need you!” Silence.
He was correct. The elderly have lif e experience and possess a knowledge of
God. Young people are simply products of a narcissistic “me” generation.
Because we w orship youth, America has lost its way. The hope of America is
not in its youth, but in the minds and hearts of its senior citizens . . .
particularly mature Christians.
Nothing is more important to the youth than to
be around senior citizens and learn to live life
wisely by tapping in to their knowledge and life
experience.
Who needs who?
See the silver, greying hair
Signs of maturity an d loving care.
Wisdom more precious than gold,
Figure 32: Freepik
Dwells with the lonely old.
Behind that wrinkled brow, there is much to know,
Frame you r question s and begin to grow.
Leave the silliness of your f riends,
Look at life through a senior’s lens.
“You do not need the young people as much as the young people need you!”
41. Invocations to Start a Church Service

Invocations are a means of invoking the presence of God for the blessing of
men in communion with the Spirit and to open congregation al meetings of the
church.
Invocations
Gracious God, make each of us an instrument of your grace. Weave
us into a community showing forth your power and tenderness.
Bless us and our diff erences and under gird our courage to stand
together in what is true. We call on you today to gather us in your
love. Lead us to better know you and glorify you on each step of
the journey of our lives. In the name of J esus, let us now keep
silence and breathe in the love of God. A men.
Sweet, loving Jesus – how often we f orget that it is because of You
that we live. You made us from the very dust that You created.
Then You did the most wondrous of all th ings, You made us in
Your image and You breathed life into us. We thank you today for
our lives and we pray that You continue to sustain us each day.
From Your heavenly place accept our prayers and ou r praise.
Amen.
Lord, we come before you today and we thank You for all the
blessings that You have given us. Many times ou r lives are so full
of busy work that w e neglect our relationship with You, for that we
are sorry. We know that You never neglect us, for if You did our
very lives would cease to be. Continue to pull us to You rself, guide
us in our journey, an d hold us close in Your bosom until the day
we come h ome to be with You forever. Be with us now as we gather
in Your name, may we feel your presence among us. In Jesus
precious name we pray. Amen.
Almighty God, unto whom all hearts are open, all desires know,
and from whom no secrets are hid; cleanse the thoughts of ou r
hearts by the inspiration of Your Holy Spirit, that we may perfectly
love You, and w orth ily magnify You r holy name, through Christ
the Lord. Amen.
From The Book of Common Prayer, 1979
Almighty God, who has given us grace at this time with one accord
to make ou r common supplications unto You and does promise that
when two or three are gathered together in Your name You will
grant their requests; fulfill now, O Lord, the desires and petitions
of You r servants, as may be most expedient for them; granting us
in this world knowledge of Your truth, and in the world to come
life everlasting. Amen.

By Chrysostom
Great You are, O lord, and greatly to be praised; great is Your
power, and Your wisdom is infinite. You would we praise without
ceasing. You call us to delight in Your praise, for You have made
us for Yourself, and our hearts find not rest until we rest in You; to
whom with the Father and the Holy Spirit all glory, praise, and
honor be ascribed, both now and forevermore. Amen.
By St. Augustine
For the presence of God
O God, be present with us always, dwell within our hearts. With
thy light and thy Spirit guide our souls, our thoughts, and all our
actions, that we may teach thy Word, that thy healing power may
be in us and in thy church universal. Amen.
By Melancht hon, 1550
Thanksgiving to the eternal Father
We give thanks to th ee, omnipotent, everliving God of truth,
eternal Father of our Lord Jesus Christ, Creator of heaven and
earth, of men, and of all creature, Sustainer of all things, Giver of
all life, order, and w isdom, unfailing Sou rce of help: And to thy
Son our Lord J esus Christ, thy Word and eternal Image: And to thy
Holy Spirit, with whom thou didst endow the apostles at Pentecost.
We give thanks to th ee, O God of holiness, and truth, wisdom and
goodness, justice and mercy, purity and loving -kindness, for with
goodness and wisdom unmatched thou didst reveal thyself to us,
sending thy Son into the world, destined to assume human nature
and to become a sacrifice for us.
We give thanks to th ee, O God, for gathering thy eternal church,
for guarding the min istry of thy Word, f or granting thy Holy
Spirit, and for givin g life everlasting. We thank thee, O God,
because thou givest us all good things, because thou dost alleviate
and take away the chastisement we justly deserve, because thou
bestowest upon us all the blessings of sou l and body. To thee be all
glory, honor, praise, and thanksgiving, f orever and ever. Amen.
By Melancht hon, 1559
Prayers of the Reformers, compiled by Clyde Mansch reck
Almighty God, unto whom all hearts are open, all desires known,
and from whom no secrets are hid: cleanse the thoughts of ou r
hearts by the inspiration of Your Holy Spirit, that we may perfectly

love You and worthily magnify Your holy name; th rough Christ our
Lord. Amen.
James D. R obertson,
O Lord our God, who is always more ready to bestow Your good
gifts upon us than we are to seek them, and Who is more willing to
give more than we desire or deserve: help us so to seek You that
we may truly find You, so to ask that we may joyfully receive, so to
knock that the door of You r mercy may be opened for us; through
Jesus Christ our Lord. Amen.
Minister’s Worship Handbook, Gregorian Sacramentary, Grand
Rapids, Baker House, 1974
James D. Robertson,
“Our help is in the n ame of the Lord, who made heaven an d earth.”
(Psalm 124:8)
Let us pray.
O Father, majestic is you name!
From the rising of th e sun to its setting your name is to be praised,
Merciful God, gracious Lord.
Hear us in the name of You r Son,
For He has promised that where two or three of us are gathered in
Your name
He would be with us and our prayer wou ld be heard.
Hear us in the name of You r Son,
For He is the revelation of Your wisdom, the outpouring of your
glory,
The incarnation of your mercy toward us and the whole human
race.
To You be the glory,
All praise and honor, Father, Son and Holy Spirit,
One God, now and evermore. Amen.
Minister’s Worship Handbook, Book of Common Order of St. Giles’
Cathedral, Grand Rapids, Baker House, 1974
Hughes Oliphant ,

Almighty God, Who has given us grace at this time with one accord
to make ou r common supplications unto thee and does promise that
when two or three are gathered together in Thy name you will
grant their requests; fulfill now, O Lord, the desires and petitions
of your servants, as may be most expedient for them; granting us in
this world knowledge of your truth, and in the world to come life
everlasting, Amen.
Leading in P rayer, Grand Rapids: Erdmans Publishing, 1995
Paul E. Engle,
How excellent is Thy loving kindness, O God; theref ore do th e
children of men put their trust under the shadow of Thy wings.
Satisfy us now with the goodness of Thy House. In Thy light make
us to see light. May Thy Holy Spirit be with us in prayer and
praise, in speaking and hearing f rom Thy Holy Word. And do Thy
bless us with all spiritual blessing in Jesus Christ, for His name’s
sake. Amen.
Baker’s Worship Handbook, Grand Rapids: Baker Books, 1998
___________________________
Source: https://thirdmill.org/files/english/html/worship/invok.html
See: https://nikeinsights.famguardian.org/forums/topic/invocation -prayers/
42. Beware of Antinomianism

A Correction to the Permissiveness of our Age
Titus 2:14 Who gave himself for us, that he might redeem
(lutro) us from all iniquity (anomia), and purify unto
himself a peculiar people, zealous of good works.
The word “iniquity” is the Greek word “ anomia” which
means “lawlessness” or “without law;” that is, the grace
of God (v. 12) has set us free from a lif e of anarchy and lawlessness where
every man does what is right in his own eyes.
The opposite of grace is not law, but permissiveness; the opposite of law is n ot
grace, but lawlessness.

The average American Christian family is led by a mother and father who want
their children to have fun and to enjoy lif e; that is, they minimize rules and
discipline in order to avoid the accusation they are “legalistic.”
Consequently, they inadvertently “ turn t he grace of God into i nto lasciviousness ,”
and “deny the authori ty and law of the “only Lord God, and our Lord Jesus Christ ” in
practice (Jude 1:4).
For sixty years American preachers have encouraged “good ole boy”
permissiveness, antinomianism, and the theory that there are many ways to
interpret the Bible leaving Evangelicals with no moral authority to confront the
spread of immorality in our time.
The gospel sets us free from Judaism and the decrees of men ( Colossians 2:20 -
23), but it does not f ree us f rom the requirement to do good as defined by God’s
law. Law is a product of God’s sovereignty and love (Exodus 20:1 -2), and love
is a fulfillment of His law (Romans 13:8; Galatians 5:14; Titus 2:14; James 2:8; 1
John 5:1-3).
43. The Beast, the Church, and Vaccines

The Ancient Beast w ith Sounds that Promoted the Worship of the State
Daniel 3:3-5 “Then the princes, the governors, and captains, the
judges, the treasurers, the counsellers, the sheriffs, and all the rul ers
of the provinces, were gathered together unto the dedication of the
image that Nebuchadnezzar the king had set up; and they stood before
the image that Nebuchadnezzar had set up. Then an herald cried
aloud, To you it is commanded, O people, nations, and languages,
That at what time ye hear the sound of the cornet, flute, harp,
sackbut, psaltery, dul cimer, and all kinds of musick, ye fall down and
worship the golden image that Nebuchadnezzar the king hath set up:
And whoso falleth not down and worshippeth shall the same hour b e
cast into the midst of a burning fiery furnace. Therefore at that ti me,
when all the people heard the sound of the cornet, flute, harp,
sackbut, psaltery, and all kinds of musick, al l the people, the nations,
and the languages, fell down and worshipped the golden image that
Nebuchadnezzar the ki ng had set up.”
And, the people fell down to worship the image.
The Modern Beast with Sounds that Promote the Worship of the State

March 3-5-2021: Then the prime ministers, the governors, and
captains, the judges, the treasurers, the heal th counselors, the
sheriffs, and all the rulers of the provinces, were gathered together
unto the dedi cation of the miracle vaccine the CDC had set up; and
they stood to take the j ab that Moderna manufactured. Then the
World Health Organization cried aloud, “To you it is commanded, O
people, nations, and languages, that at the ti me ye hear the sounds of
mass media, fake news, hype, vaccine publici ty, propaganda,
disinformation, and al l kinds of pop-music promotions, ye shall fall
down, believe, and i noculate yourself with the lethal DNA altering
vacci ne the government has set up.”
Revelation 13:4 “And the Beast was given authority over every tribe,
people, language and nation . . . And the people worshipped the Beast
. . .” and, the deputy agency was given power to kill all those who did
not wear the mask and take the vax of the beast.
44. Government is NOT God

“Thou shalt have no other gods before me.” - Exodus 20:2-3
The Bible is a Book of Politics .

A good pastor will teach his people how to claim their God -given rights, resist
the godless State, an d support them when they are beat up by this police state.
Generally speaking, Christians will not say government is God, but in practice
people pay tithes to Caesar first, talk more about Caesar than the Lord, and
listen to media reports on a daily basis to learn about what government is
doing rather than read the Scripture.
That the STATE sees itself as modern god is absolutely true for the following
reasons:
1. The State is a god because it seeks the total subjugation of the total man
to total government.
2. The State is a god because it sees itself as the source of law. Since the
source of law is Con gress and State legislatures, then govern ment is the new
god.
If the source of law is in “We the People” and not in the LORD, then the
American system is idolatrous.

Since the State seeks the prerogatives belonging to God, it has become a god.
The State is a god because it demands a tithe of the people. Because it demands
its tithe first before the people tithe to th e church, the State thinks is a higher
priority than the Christian religion; and, because it takes 30% of a man's
income, it thinks it is more important than the living God.
3. The State is a god w hen it thinks it can solve global warming.
4. The State is a god w hen it seeks to save mankind from asteroids.
5. The State is a god w hen it attempts to control the world and to be the
source of predestination.
6. The State is a God w hen it seeks to become the great and merciful, all -
providing, all -caring Sovereign.
7. The State sees itself as a god when it punishes treason to itself, but
doesn't punish treason to the Christian God.
8. The State becomes a god when it seeks to arrogate to itself all power and
bows to no other. Su ch a government is totalitarian. Rehoboam, King George,
Lincoln, and the Democrat / Republican Party come to mind.
9. The State performs as a god when it seeks to be the solution to all of

man’s problems: education, health, economics, et al.
10. The State sees itself as a God because it acknowledges no higher

authority than itself and its institutions.
The God of the Bible is the LORD God. H e is the source of law. To allow
another source of law to rule men is idolatry and rebellion. To give a tithe to
support another system of law is idolatry . . . and Jeroboam and the ten tribes
refused to do so.

45. When Liberals are in Charge of a Church
According to Breitbart News 7 -28-2020, the Swedish Liberal Church is set to

loose over a million members because th ey have rejected Scripture, ordained
women, rejected absolutes, adopted inclusive, permissive feminist policies, and
set up a “church” bu ilt by women.
Where is the testosterone in the Swedish church?
“They shall not come near t o me, to serve me as priest, nor come near any of
my holy things and the things that are most holy, but they sh all bear their
shame and the abominations that they have committed” ( Ezekiel 44:13) .
“My people—infants are their oppressors, and women rule over them. O my
people, your guides mislead you and they have swallowed u p the course of
your paths” (Isaiah 3:12).
““Let your women keep silence in the churches: for it is not permitted unt o
them to speak; but they are commanded to be under obedience, as also saith the
law” (1 Corinthians 14:34).
“Let no man deceive you by any means: for t hat day shall not come,

except there come a falling away first (apostasy), and that man of
sin (the sinful man or woman) be revealed, t he son of perdition. Who
(he or she) opposeth and exalteth himself (or herself) above all that is
called God, or that is worshipped; so that he as God sitteth in the
temple of God, shewing himself that he is God.” (2 Thessalonians 2:3)
“I will therefore that men (andros: holy males) pray every where,
lifting up holy hands, without wrath and doubting . . . . Let the
woman learn in silence with all subjection. But I suffer not a
woman to teach, nor to usurp authority over the man, but to be
in silence.” (1 Timothy 2:8, 11 -12).
“But false prophets also arose among the people, just as there will be
false teachers among you, who will secretly b ring in destructive
heresies, even denying the Master who bought them, bringing upon
themselves swift destruction” (2 Peter 2:1).
“For there are certain men (now women) crept in unawares, who were
before of old ordained to this condemnation, ungodly men (and
women), turni ng the grace of our God into lasciviousness, and
denying the only Lord God, and our Lord Jesus Christ.” (Jude 4)
The Swedish church would do well to repent deeply, for all women pastors to
resign, and to wait f or God to raise up godly men to lead His flock.
46. Where Have All the Men Gone?

“Run ye to and fro through the streets of Jerusalem, and see now, and know,
and seek in the broad places thereof, if ye can find a man, if there be any that
executeth judgment, that seeketh the truth; and I will pardon it.” (Jeremiah
5:1).
During the reign of J osiah (641 -609 BC), J eremiah could not
find one good man in Jerusalem . . . much less a prophet of
the Lord (Jeremiah 5:1ff).
In relation to the modern church, where have all the men
gone . . . where have all the manly prophets gone? Where
are the men with sword in hand defending the weak and
Figure 33: Freepik
quietly doing His will without fanfare an d hoopla?
Prophets (true men) in the church have disappeared, and here is the reason
why:

Neither the world n or the Church can tolerate a manly prophet until they have
killed him.
• Ahab imprisons Micaiah,
• Joash kills Zechariah,
• Herod slays J ohn in prison,
• Eudoxia banishes,
• Sigismund burns Hu ss.
Priests hated our Lord with a perfect hatred; the priests of Jerusalem ridicule
Isaiah; the priest Pashur put Jeremiah into the stocks; the priest Amaziah
expels Amos; the priests Annas and Caiaphas slew the Lord of glory; the priest
Ananias bid them smite Paul over the mouth” (Dean Farrar, Jeremiah 5) .
Why then do men of faith suffer such hardship?
Barnes comments on Psalm 44:22 “For thy sake we are killed all day long . . . ”
that the true cause of the calamities of God’s people is not because of their sins,
but because they love God:
“It is because we are t hy friends, and because we worship thee. It is
not on account of our national sins; it is not because there is any
prevalent idolatry, but it is because we are the worshippers of the
true God, and we are, therefore, martyrs. All these calamities have
come upon us in consequence of our attachment to thee.” ( Emphasis
mine)
John Rushdoony says more pastors lose their jobs because of being faithful to
the Word of God than for any other reason.
In modern times, good past ors are being replaced by sheep -petters and
trendsetters.
The world hates true prophets, but loves personalities who lead them away
from the Law of God.
“The prophets prophesy falsely, and the priests bear rule by their
means (lawlessness); and my people love to have it so: and what wil l
ye do in the end thereof?” (Jeremiah 5:31).
Men of integrity stand no chance in politics. People will not tolerate a righteous
man. Disagree with the media, and they will eliminate you. Object to
homosexuals and the elite will crush you. Try to be the salt of the earth and
you find you rself out on the street beggin’ for yur supper.
Real men have been replaced by politicians and aggressive feminists under the
curse of Eve who are more concerned with power than principle.

Biblical prophets studied the Word of God to instruct men on what they needed
to hear; but, modern hand shakers study the polls so they can speak what
people want to hear.
Clarke comments on Jeremiah 5:31:
“False prophets and worldly priests have been in all ages the bane of
religion, and the ruin of many souls. When profligate people stand up
on behalf of profligate priests, corruption must then be at its height .”
One thing is needful: to become a true man in communion with God.
When President Garf ield was a boy, and was asked what he would be, his reply
was: “Well, first of all, I must make myself a man; for, if I do not succeed in that , I
shall not succeed in anything.”
The Bible illustrator says the following: “What is it to be a “h ero”? A “hero” is
simply the English f orm of the Greek “hero ’s,” which primarily meant a “man,”
a real man, a separate and unmistakable man, as distinct f rom “anthropos,” or
mankind in general. By a recognition of this very truth, that a man’s
distinctness as a man among men works and measures his exceptional character
and capabilities, the Greeks came to call a grand man, or a great or preeminent
man, a hero, as another way of saying th at he was “distinguished” man.
Real men love Jesus and seek to please H im by being wholly devoted to His
will. But, neither the world nor the Church can tolerate a true man until they
have killed him.
47. What Does the Bible Say About Female

Warriors
If you have been artf ully conditioned by
Hollywood with mythological figu res like
Wonder Woman, She -Hulk, and Zena the
Warrior P rincess wh ile growing up, you may
be surprised to learn that God disapproves of
women generals, female judges, and “bad
ass” wrestlers like Barbie Blank -Sou ray.
Who isn’t mesmerized by Peggy Carter and
Figure 34: Freepik
her super hero feminine mystique? But, she
played a fictional ch aracter that isn’t remotely related to reality.

B o th n at ur e a n d S cri pt u re p ro v i de a m pl e ev i de n c e t h at wo m en in co m b at , l a w -
en fo r c em e nt , an d j u d i ci al ro l e s ar e an a bo min a tio n to th e LOR D Go d.
Before you call me a right wing, conservative nut case, know that I am king in
my own home, and that I affectionately call my queen “Ishshah Yaphah” which
means “beautiful woman” in Hebrew.
A Lesson from Nature
Live science explain s the dimorphism between men and women this way: “
Peacocks far out class peahens, for instance, while female anglerfish
both outsize and out wi t their tiny, rudiment ary, parasitic male
counterparts.”
• Pound for pound, men are 2/3rds stronger than women. Their muscles and
cartilage are stronger and more durable than females.
• Men have flat chests built for work and combat. Women are the only
primates that are bu sty all the time.
• Men are goal orientated and very focused. Women have the ability to adapt
to changing circumstances much better th an men.
• Men conquer through power and sheer determination; women conquer
through peace and compromise.
• Men have lower pitched voices that command and soothe; women have high
pitched voices which is hard to listen to.
• Men are made for combat; women are made for nurturing. Nature has not
equipped women for soldiering.
Forget Wonder Woman and Zena the Warrior Princess as these stereo types are
fictions that have no application to the real world which God has created; that a
125 pound female movie star playing the role of a police woman can out karate
five 200 pound men ONLY happens in th e imaginations of script writers.
A Lesson from Scripture
Deuteronomy 22:5 The woman (ishshah) shall not wear that which pertaineth
(kelee’) unto a man ( geber), neither shall a man put on a woman’s garment
(simlah): for all that do so are abominati on unto the LORD thy God.
First, this command prohibits cross -dressing by men and women. Clothing
styles very from generation to generation , and people are f ree to wear any style
they wish with one exception.
Women are restricted from wearing clothes distinctive to men , and men are
barred f rom wearing women’s apparel.

The Holy Scripture defines what is normal. Anything contrary to God’s law is
abnormal. Thus, acceptance of cross dressing and transvestism is a sign of a
sick, deformed society.
Second , in Hebrew the most common word for
man is is h and the word for woman
is is h a or is hs ha h.
But, in this text the Hebrew word for man
is geb er which ref ers to a male that is a “ strong
one.” While the term gebe r refers to an is h , it
refers to a particular kind of is h – a powerful,
strong man in the community like a judge,
soldier, business man, or defender of the family.
All “gebers” are 100% male ( is h ), but not
every is h is a ge be r ( Genesis 6:4; Exodus 12:37;
Figure 35; Freepik Joshua 10:2; 2 Samuel 1:25).
Joshua 1:14 Your wives, your little ones, and your cattle, shall
remain in the land which Moses gave you on this side Jordan; but ye
shall pass before your brethren armed, a l l t h e m i gh ty m en ( g e bo r )
of valour, and help them;
Third , notice the dif ference between the two Hebrews words that refer to
clothing in our text: s i mla h and k el ee ’.
The term s i ml ah refers to clothing of all types (gar m en ts o r w r a ps ) , and the
term k el ee ’ refers to equipment and accessories belon ging to a soldier or judge.
Deuteronomy 1:41 Then ye answered and sai d unto me, We have
sinned against the LO RD, we will go up and fight, according to all
that the LORD our God commanded us. And when ye had girded on
every man his w e ap o n s of w ar (kelee’) , y e wer e r ead y t o g o u p
in t o th e h i l l.
Isaiah 54:16 Behold, I have created the smith that bloweth the coals in
the fire, and that bringeth forth an in st ru m en t (kelee’: weapon) for
his work; and I have created the waster to destroy.
When we associate g ebe r with a k el ee ’ we understand that the passage not only
seeks to constrain people f rom wearing clothing distinctive of the opposite sex,
but that the comman d s pe c if i cal l y prohibits women from wearing military gear
distinctive to a soldier: combat weapons, knives, spears, swords, boots,
breastplates, arms wraps, helmets, and knapsacks.
Fourth , notice God addresses women first and men second. Why? Possibly,
because history has shown us that women have a propensity to want to be like
men . . . to have their role in society . . . and to control them.

In Genesis, God addressed Eve after the fall:
Unto the woman ( ishshah) he said, I will greatly multiply th y sorrow and thy
conception; in sorrow thou shalt bring forth children; and th y desire
( tes h uw qa h ) shall be to thy husband, and he shall rule ( ma s ha l ) over thee
(Genesis 3:16).
The English word f or “ desire” comes from the Hebrew word “ tes h uw q ah ” which
can refer to the desire to dominate and control a man. Note how these two
Hebrew words are u sed by God toward Cain informing him of sin’s power
exerting itself in order to control him.
Genesis 4:7 If thou doest well, shalt thou not be accepted? and if t hou
doest not well, si n lieth at the door. And unto thee shall
be its d e s ire ( tes huw q ah ), bu t y ou m us t r ul e ( mas ha l) ove r i t .
That is, just as sin sought to control and dominate Cain, women have a
universal desire (teshuwqah) to rule over their husbands and to control them.
But, its worse than this. Because men are prone to shuck responsibility, many
wives feel compelled to do what that man refuses to do.
The human race fell in part because Eve sought to usurp auth ority over Adam.
To prevent her sin from being repeated, the LORD God assign ed her a role
under the authority and protection of her husband.
In the ancient Chaldean language the symbol for husband was a horn ( ~ ) over
a tent-shaped like symbol (∩) which referred to the chief bull and protector of
the wife in the home.
From these texts we learn that God has a plan for the sexes an d that a healthy
society makes a distinction between male and female roles. God made men to be
leaders in the home, church, and nation and He strictly forbids women from
having authority over men.
This can be seen in God’s instruction to the church.
1 Timothy 2:12 But I suffer n o t a woman ( Heb: Is hs ha h ) to teach,
nor t o u su rp au th or i ty ( au the nt io ) over the man, but to be in
silence.
The pronoun “I” does not refer to Paul’s preferences, but to his authority in
Christ as an apostle to the churches.
In this text, the apostle prohibits women from exercising authority over men in
the church.
The English word f or a uth o ri t y comes f rom the Greek word “ a uth ent io ” which
refers to t he po w er to k ill a ma n w i th o ne’s bar e ha nds . The ultimate authority over
anything is to power to kill a thing. Thus, the apostle forbids women from
having teaching-leadership roles over men in the church; that is, they are not

permitted to pray over the congregation ( 2:9) or to hold the of fice of a pastor.
In fact, they are exh orted to remain silent – something hard f or many carnal
women to accept (see 1 Corinthians 14:28).
Illustration
Thus, the Holy Scripture forbids Christian sisters from exerting authority over
men in the family, th e church, and the nation. These prohibitions eliminate any
position of women over men such as a ju dge in the judiciary, soldier in the
armed forces, or officer in law -enforcement.
However, it is not only possible, but highly
probable a secular, rebellious, woman will seek
positions of power where they can have authority
over men: The cou rts and Congress are fu ll of
them; that is what th e feminists call progress is
actually societal regression.
Don’t hear what is n ot being said. We are not
saying that women are inferior to men or that their role in society is
unimportant. God forbid! Women are of ten more talented than their husbands
in many areas of life.
Rather, these texts inform us that God h as a role f or the sexes, and that a health
society does not blur the dimorphism between men and women by cross
dressing or by interchanging God -assigned gender roles.
God’s model women are Sarah who
called Abraham “lord” in her heart; the
Hebrew midwives; the great the great
Shunammite woman who assisted
Elisha (2 Kings 4:8ff); the Proverbs 31
woman; the seven fold virtuous woman
in Titus 2:3-5; and, the obedient wife of
1 Peter 3:1-6.
It is a detestable, off ensive, abomination to God for a woman ( is hs h ah ) to be a
judge, governor, combat soldier, or police officer; likewise, it is an abomination
for a man ( is h ) to dress like a woman, put on lipstick, or to wear female
jewelry.
A L ES SON FR O M PO LI TIC S
One of the best arguments against women in leadership comes from politics:
Jezebel, Athaliah, Mary Queen of Scots, Queen Elizabeth, Angela Merkle of
Germany, Ursula Von Der Leyen in Brussels, and Hillary Rodham Clinton.

A healthy society promotes men to leadership positions in every discipline; but,
a degenerate society is characterized by f emale executives in all of man’s
institutions.
Isaiah 3:12 A s f or m y people, children ar e their
oppressors (taskmasters), a nd
wo m en ( i sh sh ah ) rul e ( m a sh a l) o v er th e m . O my
people, they (feminist icons) which lead thee
cause t h e e to err (go astray), and destroy (swallow)
the way of thy paths (of the Christian ethic).
Enforcement is a problem. How can th ose Christians
who have plunged into antinomianism, pitting law
against grace, have any moral authority to address
the legal and moral issues of our time?
It is time to repent individually and as a nation. But,
deep sins call f or deep repentance and lots of courage on the part of manly men
( gebe rs ).
“That which is against Divine Law is repugnant to society and is void” (Maxim
of Law: Bouvier’s Dictionary).
*illustration:
A pastor named John Walden was teaching on the passage that prohibits women
from speaking in ch urch and to ask their husbands about Bible questions at
home. Miffed, she approached the pastor after the service, “What do you mean
ask my husband? He’s an idiot when it comes to Bible knowledge.” Pastor J ohn
said, “Ma’am,” just try it.” She did.
A few days later she asked her husband a Bible trivia question , and he
responded, “How sh ould I know?” “Well,” she said, “Pastor J ohn told me that I
was to ask you the q uestion, and that you should know it.” Immediately, the
husband called pastor John to get the answer to his wife’s question. He got it
and shared his answ er with his wife. A few days later she asked her husband a
second question, then a third. Each time the man would get on the phone and
call pastor John for the answer. You know, that man in tim e became quite a
Bible student.
Women Are NOT Permitted to Teach Men
1 Timothy 2:8-15
The rise of w omen preachers has reached a crisis around the world.

The Bible in every w ay condemns women from being pastors of churches. They
are prohibited f rom teaching men. Period!
Women have declared war on men, on th e family, and on God’s law order. We
see it in the work place, the church, government, and the home.
Half the students in some seminaries are women . . . and they are looking for a
job. While they appear to do good, the harm they do to the gospel of Jesus
Christ and His church outweighs the good as iron outweighs plastic.
Estrogen has been in jected into the church through the feminist movement . . .
and this has made the church weak and effeminate. It is a tragedy. It is
devilish. It is the catastrophe of our time.
1 Timothy 2:12 But I suffer not a woman to teach, nor to usurp authority over
the man, but to be in silence.
The verb “I suffer not ” (evpitre,pw) should be translated, “ I do not permit .” This
verb is in the indicative, the mood of reality.[4] The use of “I” is not Paul the
male-chauvinist-rabbi speaking, but Pau l the apostle -not from men nor through
man, but through Jesus Christ an d God th e Father, who raised him from the
dead (2:7)!
What is it the apostle does not permit? “I do not permit a woman to teach or to
usurp authority over the man.”
The word “teach” is the Greek infinitive “ dida,skein. ” meaning the act of
teaching. The word “usurp” comes f rom the Greek word “ auv qentei/n.”
Originally, auvqentei/n meant “to kill a man.” Later, it came to mean “having
absolute authority over a man.”[5] Two negatives are used in the verse ( ouvk
and ouvde.). The negative forbids the action of teaching or the exercising the
authority over males in some pastoral function.
The phrase “over men” should be translated “ of men” (a genitive).
That is, “I do not permit a woman to teach or to have the auth ority of men” in
the church. Women should be in a learnin g role in the assembly of God’s
people, not in a teaching role where men are present.
This does not mean, however, women can not teach other women, teach the
youth in a church, or hold a staff position in a church. Paul expects women to
disciple other women and to teach their children (Titus 2:2 -5); i.e., gifted
women have a responsibility to teach two -thirds of the church —other women
and the children. Bu t, God has not given our lovely sisters th e responsibility to
pastor a congregation.
A woman who takes on the role of a pastor is in rebellion against God’s law -
order; and, a congregation who calls a woman to preach has commits apostasy.
Men must be discipled by other qualified men, not by women.

Likewise, it is best if women disciple women in the order of Titus 2:3 -5. This
restriction on teaching males publically does not mean that a women has
nothing to teach men or that in common communication a women cannot speak
her mind or give her opinion on a subject. God forbid! Godly sisters have
helped many a man f rom straying f rom the truth. But, it does eliminate any
possibility of a women being a pastor/teacher in any church in the world that
names the Name of Christ.
1 Timothy 2:13 For Adam was first formed, then Eve. 2:14 And Adam was not
deceived, but the woman being deceived was in the transgression.
Paul gives the reason for this prohibition. Women are restricted from being in
an authoritative teaching role belonging to men, because of (a) the order of
creation, and (b) the danger of repeating the transgression of the fall. This
instruction is necessary in order to prevent a repeat of Eve’s transgression.
If a man sees a woman walk up to the pulpit to preach God’s Word, he should
show some testosterone, get up, and walk out!
[4] In the Korean culture, youth are taught to respect authority. They can do
about anything they want unless something is impermissible. So, when a parent
wants to restrain a child, the parent will say. “I forbid you to . . .” This is the
strongest f orm of negation in that culture. Likewise, when Paul says, “I do not
permit a w omen to teach,” such terminology is Paul’s strongest way of stating a
negations—somethin g that is just not permissible in the church. He is saying, “I
forbid in the name of the Lord f or a women to teach men formally from the
pulpit in the church.”
[5] To kill a man is to exercise absolute authority over the man. Paul does not
permit women exercising authority over men or teaching or pastoring men in
the congregation.
For a full exegesis of 1 Timothy 2:8 -15 see
https://nikeinsights.f amguardian.org/foru ms/topic/the -danger- of-female-
pastors/
48. Is Deborah a Model for Female Church

Leaders?
Judges 4-5

If you are a theological feminist looking for Biblical justification for female
leadership over men, Deborah is your gal. . . . Unless, of course, you are an
objective Bible student comparing scripture with s criptu re.
Yes, Deborah did lead, but that doesn’t mean she is a model for women to
leadership in a church . . . or nation
That Isaiah walked around naked for three years doesn’t nullify other Biblical
admonitions to be clothed and to dress modestly. Hosea married a prostitute,
but that that doesn’t void the wisdom of avoiding harlots as a lifetime
companion.
Thus, there are two ways to interpret the story of Deborah: (1) as a shining
example of female leadership; or, (2) a sh ameful, humiliating example of a
nation destitute of godly, male leaders.
The first interpretation advances the feminist cause; the second censors the
feminist ambition to rule over men.
Deborah’s leadership in the nation’s crisis is not a commendation of female
leadership, but a con demnation of female leadership . . . for the following
reasons:
(1) This passage, like all texts, must submit to the whole of Scripture, and the
whole of Scripture disparages female dominion in marriage, the church, and the
nation.
• God created Adam as Head of the Human Race and charged him with
dominion over creation (Genesis 1 - 2).
• Because Eve usurped authority over Adam sin entered the world (Genesis 3);
• Because the Word in forms that because sin entered paradise, the woman
would seek to rule over her husband.
• Because of her deception the LORD assigned a role under her husband’s
authority ( Genesis 3:16).
• Because Isaiah informs us a universal fact that the rise of women to
positions of power is a sign of disgrace: “As for my people, ch ildren are
their oppressors, an d women rule over them. O my people, they which lead
thee cause thee to err, and destroy the way of thy paths” (Isaiah 3:12).
• Females leading the church and engaging in doctrinal issues is forbidden (1
Corinthians 14;34ff; 1 Timothy 2:9ff).
(2) Deborah’s leadership in the nation was not a sign of strength, but a sign of a
weak, demoralized culture (Judges 5).
(3) Deborah’s leadership in the nation provided proof of claim that men had
become rebellious against God’s law -order and neglectful of their duties to

God: “And the children of Israel again did evil in the sight of the LORD,”
(Judges 5:1)
(4) The person mentioned in God’s Hall of Fame f or their act of faith is not
Deborah, but Barak who overcame his reluctance to provide military leadership
(Hebrews 11:32).
(5) This story does n ot exalt Deborah or encourage the leadership of women in
a country; rather, it shows the spiritual decline of the nation at its nadir in the
Book of Judges. Women rise to power, n ot because they are capable of leading,
but because men are weak and passive.
(6) Deborah’s glory is the nation’s shame; that is, the rise of women to power is
not a proof of female competence; r ather, it is proof that males have failed to
lead and need to repent.
Israel is in ruins when Deborah comes to power, and it is marvelously
delivered f rom serfdom, not because Deborah led, but because Barak and other
men sucked in courage, took up their swords, and marched to the killing fields
(Judges 5): “Zebulun and Naphtali were a people that jeopardies their lives
unto the death in the high places of the field.”
(7) Although Deborah acted as a Divine agent and occupied the office of a
Judge in Israel, it seems she acted consistent with the Divine plan to restore
patriarchal leadership to the impotent nation. The glories of h er praise hymn
was not and ode to women, but a theme surrounding the cou rage of disaffected
men coming together risking their lives to save the nation from tyranny and
slavery (Judges 5).
(8) Finally, Deborah describes herself as a “mother in Israel” with no intent to
subjugate the patriarchy to a matriarchy. She sees herself as a mother over that
house on behalf of the father — as a mother urging adult sons to act like men
(cf. Numbers 36; Proverbs 31).
She doesn’t call herself the “ruler of the house” nor was she seeking the
position of the patriarch (cf. Numbers 30). Of equal significance, Samuel does
not list Deborah as one of the judges of Israel (1 Samuel 12:9 –14).
Deborah’s great accomplishment was not leading men, but prodding Barak to
discard his apron strings, to put on his man pants, and to lead the armies of
Israel into battle against Sisera as a God’ s appointed Judge in the nation.
Ezekiel 22:30 “And I sought for a man among them, that should make
up the hedge, and stand in the gap before me for the land, that I
should not destroy it: but I found none.“

49. Doctrines of Demons
Q: What are t he Doctrines of Demons?
1 Timothy 4:1 Now the Spirit speaketh expressly, that in the l atter times some
shall depart (apostasize) from the faith (Orthodox Christian Faith), gi ving
heed to seducing spirits , and doctrines of devils; 2 Speaking li es in hypocrisy
(think of the liberal media’s fake news); having their conscience seared with a
hot iron (promoting unconsci onable acts) 3 Forbiddi ng (hindering, withhol ding)
to marry ( by living together), and commanding to abstain from meats (radical
vegetarianism), which God hath created to be recei ved with thanksgivi ng of
them which believe and know the truth. 4 For every creature of God is good,
and nothing to be ref used, if it be received with thanksgivi ng: 5 For it is
sanctified by the word of God and prayer.
When you think of the doctrines of demons, don’t think of on e eyed monsters
spittin’ out f our letter words. Think of rich men in blue suits and old ladies
blabbering to anyon e who will listen.
There are so many doctrines of demons. I t is not only impossible but
undesirable to list th em all. But, here are a few:
New Age Law of Attraction:
Ophrah:
“Without exception, every human being has the ability to transform
any weakness or suffering into strength, power, perfect peace, health,
and abundance” (Livi ng the Secret).
George Bernard Shaw:
“Imagination is the beginning of creation. You imagine what you
desire, you will what you imagine and at last you create what you
will.”
Jack Canfield:
“The Law of Attraction is the most powerf ul law in the universe. J ust
like gravity, it is always in effect, al ways in motion. It is working i n
your life at this very moment. You are al ways in a state of creation.
You are creating your reality in every moment of every day. You are
creating your future with every single thought: either consciously or
subconsciously. You can’t take a break from it and decide not to
create because creation never stops.”
The serpent:
“Ye shall be as gods.”

Feminism:
Irina Dunn –
“A woman without a man is like a fish without a bicycle.”
Roseanne Barr:
“The thing women have yet to learn is nobody gives you power. You
just take it. ”
Jessica Valenti : “The worst thing you can call a girl is a girl.”
Revelation 2:20 Notwi thstanding I have a few things against thee,
because thou sufferest (tolerate, permit) that woman Jezebel, whi ch
calleth herself a prophetess, to teach and to seduce my servants to
commit fornication, and to eat things sacrif iced unto idols.
Genesis 3:16 ” . . . your desire shall be to rule over your husband.”
Promotion of Homosexuality:
“These are just some of the ways U.S. public school students will
learn about LGBTQ – lesbian, gay, bisexual, transgender q ueer –
history in a growing number of states moving to mandate inclusive
K-12 curriculum.” (Reuters)
Sarah Schwartz Report:
“Four States Now Req uire Schools to Teach LGBT History.” (Illinois,
California, Colorado, New Jersey)
Gender-bending:
Joe Biden :
“There are at least three,” Biden told an Iowa college student at the
Iowa State Fair, after she asked him how many genders he believes
exist.
Traditional boys choir sued f or gender -bias. What’s next: suing women’s
synchronized swimming, diving, and women’s gymnastics f or gender bias?
God is not the author of confusion (1 Corinthians 14:33).
Women’s Power t o Kill Babies:
Any Ryan:
“One method of destroying a concept is by di luting its meaning.
Observe that by ascribing rights to the unborn, i.e. the nonliving, the
anti-abortionists obliterate the rights of the living.”
Katha Pollitt :

”Young women need t o know that abortion rights and abortion access
are not presents bestowed or retracted by powerful men (or women) —
Presidents, Supreme Court justices, legislators, —but freedoms won,
as freedom always is, by people struggling on their own behalf.”
Misandry, Racism, and Hate:
Olivia Neutered John : “Kill all men (starting with the white ones)”
University of South Dakota Tells White Students to Stop Taking Up Space.
False Petition Signed to Remove White - man icon on crosswalk signals.
What’s next: Demanding all brides wear black dresses and all morticians ear
white suits?
New Age:
Dalai Lama:
“The basic fact is that humanity survives through kindness, love and
compassion. That hum an beings can develop these qualities is their
real blessing.”
Buddha :
“What you are is what you have been, and what you will be is what
you do now.”
Neo-paganism Goddess Movement:
Eva Morales:
”Sooner or later, we will have to recognise t hat the Earth has rights,
too, to live without pollution. What mankind must know is that
human beings cannot l ive without Mother Earth, but the planet can
live without humans.”
Thich Nhat Hanh:
“Sooner or later, we will have to recognise t hat the Earth has rights,
too, to live without pollution. What mankind must know is that
human beings cannot l ive without Mother Earth, but the planet can
live without humans.”
St. Basil the Great :
”O sinner, be not discouraged, but have recourse to Mary in all you
necessities. Call her to your assistance, for such is the divine Will
that she should help in every kind of necessity.”
Pope Paul John II :

“Let us offer ourselves to God, through the I mmaculate Heart of
Mary, in the act of thanks and willingness . . . “
RCC’s General Confession:
“I confess to Almighty God, to the blessed Mary, ever Virgin, to
blessed Michael the archangel, to blessed John the Baptist, to the holy
apostles Peter and Paul, and to all the sai nts, that I have si nned
exceedingly.”
“The children gather wood, and the fathers kindle the fire, and the women
knead [their] dough, to make cakes to the queen of heaven, and to pour out
drink offerings unto other gods, that they may provoke me to anger. ” (See
Jeremiah 4:14-15).
Universalism and A ll Religions Are Good:
Ramakrishna:
“All religions are true. God can be reached b y different religions.
Many rivers flow by many ways but they fall into the sea. They all
are one.”
Vegetarianism:
George Bernard Shaw :
“Animals are my friends…and I don’t eat my friends.”
Leo Tolstoy:
“A man can live and b e healthy without killing animals for food;
therefore, if he eats meat, he participates i n t aking animal life merely
for the sake of his appetite. And to act so is immoral.”
Hindering marriage:
Consider the RCC’s veneration of virgins and celibates as true, holy saints and
the prohibition of ministers being married.
Consider the RCC’s veneration of Mary as the “Mother of God” and the papal
doctrine of her perpetual virginity.
Cher:
“Men should be like Kleenex: soft, strong, di sposable.”
Ellen DeGeneris :
“I believe one day a ‘ban on gay marriage’ will sound totally
ridiculous. I n the meantime, I will continue to speak out for equali ty
for all of us.”

Elephant Journal :
“I’m a Love Coach & I don’t believe in Marriage.”
Abhijit Naskar:
“Love has no gender – compassion has no rel igion – character has no
race.”
Reddit:
“Why would you marry someone who you’ve never lived with? Sure
you might think you know their habits and q uirks but do you really?”
Aveda King: In the 21st Centu ry, the anti -traditional marriage community is in
league with the anti - life community, and together with the NAACP and other
sympathizers, they are seeking a world where homosexual marriage and
abortion will supposedly set the captives free.
Apostasy:
2 Thessal onians 2:3 Let no man decei ve you by any means: for that day shall
not come, except there come a falling aw ay first (apostasia), and that man of
sin (apostate clergyman) be revealed, the son of perdition . . . whose coming is
after the worki ng of Satan (2 Thessaloni ans 2:3, 9).
Q: Has Christ given his church any such power over devils?
Answer: “Yes, he has; see Matthew 10:1; Mark 3:15; Luke 9:1. And
that this power was not to die with the apostles, nor to cease after t he
apostolic age, we learn from the perpetual practice of the church, and
the experience of all ages.” (Albert Barnes).
50. Should the Church Love Homosexuals?

“Know ye not that the unrighteous shall not inherit the ki ngdom of God? Be
not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate,
nor abusers of themselves with mankind, Nor thieves, nor covetous, nor
drunkards, nor revilers, nor extortioners, shall inherit the ki ngdom of God ” – 1
Corinthians 6:9 -10
Dear Pastor,
Q: I am frustrated w ith Christian apathy and t hose pastors calling for us to
love perverts and pl edge allegiance t o America, the Sodomite nation. What
say you?

A: We offer grace to the weak and sick, but we do have to tolerate the fuzzy
logic of Sodomite -loving, granny euthanizing ACLU rebels. These kind of
people need confrontation, rebuke, and a kick in their assets by one of God’s
attack lambs.
Those who love the Lord, hate evil.
How can you be a good man and not have evil . . . and those sold out to its
powers? Hate is an attribute of God which Christians need to appropriate and
emulate.
Jesus called Herod, the first century mu rderer and adulterer, a sly weasel -like
“fox”, and when Elymas the sorcerer hin dered Paul’s gospel, Paul slapped the
man with this insult: ” O full of all subtlety and all mischief, thou child of the
devil, th ou enemy of all righteousness, wilt thou not cease to pervert the right
ways of the Lord?” – Acts 13:10
Today, Paul might say, ”Hey, you pony-tailed, celebrity -adoring ignoramus, aren’t
you late for your Flag Burning Trash Trump Anonymous meeting?” You get the
point.
God’s th rone is one of justice and grace!! Life calls for the exercise of both in
the course of human interaction. Christians have been eating too much honey-
roasted, sugar slap cereals and not enough iron -man Wheaties. Believers are
sweet, but way too n ice. Our times call f or just, courageous, intolerant, hoof -
stomping, bramble -tested, indignation -snorting, pastu re -figh ting guard sheep
that show some teeth.
_________
Q: Aren’t we supposed to be peace lovin g and kind to the LGBTQ community?
A: It is not possible to have peace with all men in a world governed by
narcissists and psychopaths.
Despots offer peace on their terms: comply or die. We exercise sweet
reasonableness . . . but, we DO NOT SEEK peace by compr omising our faith . . .
or principles on an issue.
Americans are in the middle of a political, verbal civil war. Division is good.
The Democrats want peace, and they offer peace, if you convert to
DEMONOCRACY. But, as a Christian, NO -CAN-DO. If they want peace, they
need to repent of the pride, self -will, abortions, Sodomy, and communism.
There is no way under the Sun that a Christians can find common ground and
“get along” with abortionists and Sodomites. None. Zero. Zilch.

51. In Defense of Hate
In listening to the news, you’d think that hate is a bad thing , but hate is as
much a Christian virtue as love.
There is a madness among politicians wh o tell us that love is the remedy for all
of man’s social ills, and that hatred towards Sodomites, baby - butchers, and
rapists is the root of all evil.
The pagan power brokers pass legislation making hate towards anything or
anyone a crime (Psalm 94:20) .
Sweden jailed a Christian pastor for preaching a sermon against homosexuality
in 2003.
The Canadians moved to pass a law ( Bill C -250) making it illegal to promote
hatred or violence against the LGBTQ Community.
Ontario legalized gay marriage in 2015. They ruled that denying homosexual
couples the right to marry violated "the dignity of same -sex relationships." The
dignity of what?
In California, Arnold Schwarzenegger signed into law S.B. 777 outlawing
criticism of homosex uality in CA public schools.
Facebook regularly censors speech that disapproves of gays, Muslims, and
illegal immigration. Facebook, YouTube, Twitter and Microsoft signed an EU
hate speech code. Think of it! Technocrats, with no moral training, are f orcing
their morality down the throats of their clients!
In Knoxville, the News Sentinel refused to place an ad by a Christian bookstore
because the ad included the offensive word “Christian” in it ( July 2016).
Apparently, it’s O.K. to hate Christians, but not O.K. to hate liars, thieves, and
Sodomites. But, to be fair there was so much pressure on the newspaper, they
recanted.
Lesbian Megan Rapinoe, soccer star, said, "we have to love more and hate less."
(July 2019).
What a clever way to control the world! P ass laws making it illegal to speak
against Islam, faggots, lesbians, Sodomites, trannies, fornicators, adulterers,
abortionists, racist blacks, or f eminists.
In these people’s minds Christians must hold hands with queers and racketeers
and sing “Kumbaya.” And, if you don’t weirdos, bam, slam, wham!
It’s time to get back to the Bible and brin g some common sense back to
demoralized humanity.

First, hate is an attribute of God. Hate is ever much a Christian virtue as love.
Zechariah 8:17 . . . do not devise evil in your hearts against one another, and
love no false oath, for all these things I h ate, declares the LORD."
Second, the Word of God says that God is holy, and it commands Christians to
be holy as He is holy.
The Spirit urges us to hold Him up as the canon for all behavior.
Leviticus 19:2 "Speak to all the congregation of the people of Israel and say to
them, You shall be holy, for I the LORD your God am holy.
1 Peter 1:15 but as he who called you is holy, you also be hol y in all your
conduct ,
God is the standard of what is right and wrong, and men are called to imitate
His transient attributes. Christ called us to be “perfect” as our Heavenly Father
is perfect (Matthew 5:48); that is, to love what He loves and to hate what He
hates.
Third, we know that God hated at least one man.
Romans 9:13 As it is written, "Jacob I loved, but Esau I hated."
Fourth , we know that God hates the wicked and has promised to destroy them.
Deuteronomy 7:10 and repays to their face those who hate him, by
destroying them. He will not be slack with one who hates him. He
will repay him to his f ace.
Deuteronomy 7:15 And the LORD will take away from you all
sickness, and none of t he evil diseases of Egypt, whi ch you knew, will
he inflict on you, but he will lay them on all who hate you.
Psalm 21:8 Your hand will find out all your enemies; your right hand
will find out those who hate you.
Fifth, we know that David, a man after God’s own heart, the “sweet psalmist of
Israel,” hated God’s enemies.
He deemed the development of hate in his heart for evildoers as a virtue and
not a vice. How can a man be a good man if he doesn’t hate evil . . . and
evildoers?
Psalm 26:5 I hate the assembly of evildoers, and I will not sit with
the wicked.
Psalm 31:6 I hate those who pay regard to worthless idols, but I trust
in the LORD.
Psalm 139:21-22 Do I not hate those who hat e you, O LO RD? And do

I not loathe those who rise up against you? I hate them with complete
hatred; I count them my enemies.
[Note the object of h ate. David not only hates evil deeds, but
“those” who hate the Trinity.]
Christians would do well to remember Samson who prayed to God to be
avenged on the Philistines. He killed more of Philistines in his death by pulling
down the temple than he had in his life.
In love of justice, the Hebrew prophets not only hated their enemies, but also
reveled in their suffering. After Phinehas speared a f ornicating Israelite and a
Moabite prostitute to the ground with a spear, he was rewarded with the
everlasting priesthood. Samuel cut Agag to pieces before the Lord. Deborah
composed a song in Jael’s slaying of Sisera in every bloody detail. Queen Esther
requested the dead sons of Haman hanged on gallows because the Jewish
remnant wanted not only the death of enemies but also their shame and
disgrace.
Hate can be a virtue when it acts lawfully to urge civil govern ment to cleanse
society of evildoers. Isn’t this the whole purpose of law?
Sixth, knowing that God hates sin motivates us to exhort men to flee the wrath
to come.
2 Corinthians 5:11 Knowing therefore the terror (phobos) of the Lord,
we persuade men;
The context of this text is the judgment of God. It is not the love of God that
provokes the Christian witness, but the fear of God.
Seventh , just as love must find practical expression that culminates in action
towards people, hate must find practical expression and toward evildoers.
"Just as it impossible to have true love without works that benefit
people around us, it is impossible to hate evil and not hate those who
cause injuries to others."
The Christian must n ot only hate evil, but evildoers. Hate is n ot in the
environment. It is in people! And, God’s people are called to hate those who
manufacture lawlessness and wholesale it to the rest of humanity to the injury f
mankind.
1 John 3:18 Little children, let us not love i n word or talk but in deed
and in truth.
Psalm 6:8 Depart from me, all you workers of evil, for the LORD has
heard the sound of my weeping.
Psalm 64:2 Hide me from the secret plots of the wicked, from the

throng of evildoers,
Proverbs 8:13 The fear of the LORD is hatred of evil. Pride and
arrogance and the way of evil and perverted speech I hate.
Amos 5:15 Hate evil, and love good, and est ablish justice in the gate;
it may be that the LORD, the God of hosts, will be gracious to the
remnant of Joseph.
Micah 3:1-3 You rulers (politicians) . . . is i t not for you to know
justice? You who hate the good and love the evil, who tear the skin
from off my people and their flesh from off their bones, who eat the
flesh of my people, and flay their skin from them, and break their
bones in pieces and chop them up like meat . . .”
Seventh , we know that hate is a virtue if directed toward evil (evildoers). But,
hate can quickly turn into a vice if it is unleashed on the innocent. "Innocent
lives matter!" Sin at work in the heart can twist, contort, and circumrotate men
into loving evil and hating good.
Psalm 38:19 But my foes are vigorous, they are mighty, and many are
those who hate me wrongfully.
In conclusion: it is n ot a vice to hate evil and those who sell themselves to evil
to the injury of others. It is a vice to tolerate evil and those who manufacture it.
Likewise, it is not a virtue to tolerate the promotion of LGBTQ perversions to
the degradation of our youth. It is a virtue to expose, shame, resist, combat,
dispute an d contend with faggots who would turn universities into Sodom and
Gomorrah.
Enough of this nonsense about hate crimes and hate speech.
Our world is better off when good men hate evil. And, it is worse off when
pagan humanist hold up sweet, ooey - gooey, sugar slap, can dy -cane love as the
cure all for ISIS, rape, beheadin gs, terrorism, murder, Sodomy, and f raud.
In fact, isn’t the reason Germany, France, England, Sweden, and America are
experiencing so many acts of terrorism is because Merkle - Obama et al. have
redefined good, turn ed a blind eye to evil, and institutionalized saccharin,
sunflower, turtledove tolerance towards j ihadist Muslims?
This is the error of our time. The pendulum has swung to its extreme left.
Midnight rules the day. Pervs parade their immorality with pride. Men love
weeds and hate vegetables. Good is now evil; and, evil is now good. Hate for
the wicked is a vice; and love f or the wicked is somehow a virtue.
Oh, Lord, have mercy!

52. First Day Sabbath
Sunday: The Cal l to Keep the First -Day Sabbath
Bible Study Notes
Proclamation of Freedom
Acts 20:7 On the first day of the week, w hen we were gathered together to break
bread, Paul talked w ith them, intending to depart on the next day, and he
prolonged his speech until midnight.
1 Corinthi ans 16:2 O n the first day of every week, each of you is to put
something asi de and store it up, as he m ay prosper, so that there will be no
collecting when I come.
Revelation 1:10 I was in the Spirit on the Lord’s day, and I heard behind me a
loud voice like a trumpet
Celebrating the Christian Sabbath on Sun day was an established tradition even
in the first century. It proclaimed f reedom under God’s rule.
But, the importance and significance of the Sabbath has been clearly translated
away! The Greek word “ Sabbaton” is tran slated “day” or “week” by modern
translators and thus clouds its significance. The First Day Sabbath; i.e., the
term Sabbath ( Sabbaton) is used in the following text demonstrating that Sunday
was clearly considered a Christian Sabbath early in the church:
• Matthew 28:1 “first day of the week” = m i,an sabba,twn or first day Sabbath
• Mark 16:2, 9 “first day of the week” = mia/| tw/n sabba,twn or first day
Sabbath
• Luke 24:1 “first day of the week” = prw,th| sabba,tou or first day Sabbath
• John 20:1 “first day of the week” = mia/| tw/n sabba,twn or first day Sabbath
• John 20:19 “first day of the week” = th/| mia/| sabba,twn or first day Sabbath
• Acts 20:7 “first day of the week” = th/| mia/| tw/n sabba,twn or first day
Sabbath
• 1 Corinthians 16:1 -2 “first day of the week” = mi,an sabba,tou or first day
Sabbath
Paul ordered the Corinthians to set aside an offering on the first day of the
week (Sunday) f or the saints in Jerusalem. The word “ week” is the Greek word
sabbatou. The genitive sabbatou is the attributive to mian which should be
translated “first day ”; i.e., “the first day Sabbath ” or “the first day of the
Sabbath.”

The imperative tithet o {to set aside) is def initely connected with collections, but
one has to assume th at the early Christians under Paul’s care had already
established the first day of the week as a Sabbath. To connect “ orders” in verse
one with the “Sa bbath” in verse two has an indirect but logical connection.
While it is not a silver bullet, it certainly does strengthen the concept of the
“Lord’s day” in conjunction with Revelation 1:10.
Since the Lord was raised on this blessed day, the Ch ristian Sabbath was
separated from the Jewish Sabbath and superseded it in importance by virtue of
the “new creation ” (2 Corinthians 5:17).
Since the Ch ristian Sabbath is connected with Israel’s three feasts (the wave
offering, Pentecost, and feast of tabernacles), Sunday commemorates the
LORD’s work of creation , redempti on, and sanctification by virtue of our
Lord’s death, burial, and resurrection on and in behalf of believers.
The goal of history i s a Sabbath rest which is none other than the Kingdom of
God.
The Christian Sabbath is not the same as the Jewish Sabbath.
The Hebrew Sabbath remains a shadow while the Christian Sabbath is the
substance (Colossians 2:16ff). The Hebrew Sabbath typified the hope of Christ’s
redemptive rest while the Christian Sabbath tastes the first f ruits reality of that
rest.
Had not the early Ch ristians made a clean break from the Jewish Sabbath
[established discontinuity] Christianity might have only been another Jewish
cult. This discontinuity from the Satu rday Sabbath fostered spiritual maturity
in the church. Christ’s resurrection bolted to the top of the list of the most
important events in human history.
On the Jewish Sunday, Christ conquered man’s fundamental problem [death].
He was God’s wave offering; God’s First fruits; God’s holy on e; and God’s New
Creation.
In Christ, the holy God and sinful man find redemptive rest.
Consequently, it was quintessential that Christians separate themselves from the
Jewish Sabbath and remember God’s greater creative work in Christ on Sunday, t he
First-Day Sabbath. And, it appears it was so ordered by apostolic command in 1
Corinthians 16:1 -2.
Thus, powerful discontinuity severed th e Jewish Sabbath from the Ch ristian
Sabbath.
But, there is also continuity. Both the Jewish holy day and the Christian holy
day are called a Sabbath. Both days were a day of rest. Both days were holy.

But, celebration of the Christians Sabbath forecast a higher order and deeper
significance.
Facts on the Sabbat h
The meaning of the word “Sabbath” means “cease” or “desist” or “rest.”
“The pattern of the Sabbath is God’s creative rest; the goal of the
Sabbath is man’s redemptive rest” [Rushdoony, p. 128].
There are three kinds of Sabbaths : (1) th e creation Sabbath, ( 2) the Hebrew
Sabbath, an d the (2) Christian Sabbath. The Christians Sabbath is called “ The
Lord’s Day,” “the First Day Sabbath ,” and sometimes “the Eighth Day Sabbath .”
There is no evidence Hebrew people observed any type of Sabbath prior to
the Exodus (Exodus 16). To the Hebrews, the Saturday Sabbath meant the
following:
It was a day of rest and cessation from work ( Exodus 16:14 -36;
20:8-11; 34:21; Deuteronomy 5:12 -15). It was a remembrance of
God’s original creation and His rest. It was a time to remember
their deliverance form Egypt ( Deuteronomy 5:12 -15); “Remember”
was political reflection on Israel’s f ormer enslavement in Egypt
and deliverance f rom bondage by redemption.
The Sabbath was not primarily for worship, but for rest and
reflection [Deuteron omy. 5:12 -15] .
It was a time to remember their covenan t with God. It was not,
however, a day of worship.
No record of Sabbat h keeping emerged before the Exodus. The Saturday
Sabbath attained significance sometime after Israel’s departure from Egypt
[Exodus 16:23, 35, 26, 29]. Thus, when God said, “Remember the Sabbath,” it
was not something Israel was unfamiliar with at Mt. Sinai.
Under bondage, Israel worked 365 days a year for Pharaoh. The Sabbath
charted bl essedness to the nation as a result of their redemption from slavery.
The flag of freedom blew in the winds over Israel; and, to protect that freedom,
Sabbath keeping reviewed God’s redemption from tribute, slavery, and
bondage.
Severe laws enforced the Sabbath [Exodus. 20:8-11; 34:21; Leviticus. 23:3;
Deuteronomy 5:12 -15; Jeremiah 17:22]. Gates had to be shut [ Nehemiah 13:19];
no burdens could be carried [Jeremiah 17:21] or wine pressed [ Nehemiah 13:15];
no sticks could be gathered [Numbers 15:32 -35]; no fires could be kindled
[Ezekiel. 35:3] ; no harvesting [Nehemiah. 13:15]; no food could be sold or
bought [Nehemiah. 10:31; 13:15]. However, life could be saved and necessities
performed [Mark 3:4; Luke 6:9; Matthew12:10 -13; 12:11; Luke 14:5].

The Day of Resurrecti on introduced Christians to God’s redemptive rest whi ch was on
Sunday.
[Note: The Hebrew Sabbath followed the lunar calendar or Egyptian calendar of
12 months of 30 days, and therefore, could not possibly correspond to our
modern Saturday which follows a solar calendar . Not only is Saturday keeping
the wrong date for the Jewish Sabbath, it stings with theological blunders].
Meaning of the Chri stian Sabbath
 The brightness of the First Day Sabbat h rest fulfills the shadow of t he
Hebrew Saturday Sabbath ; that is, it restores the original Sabbath (Genesis 1)
and reestablishes God’s order for the world.
 It is superior to the Hebrew Sabbath just as spiritual circumcision is
superior to physical circumcision [Colossians 2:11].
 The Christian Sabbath is the Queen of holy days while the Hebrew Sabbath
operates as a mere h andmaid of royalty. Just as gold is more precious than
copper, the First Day Sabbath is more treasured than the Hebrew Sabbath. It
cost God a lamb to redeem Israel out of bondage to Pharaoh, but it cost God His
Son to save his people from their sins [ Matthew 1:21] .
God made Adam and Eve on the sixth day and instructed them on the dominion
mandate. God rested on the Seventh Day. The Seventh Day was man’s first full
day and man was to share in that rest.
When Adam rejected God’s law -order on that day, God’s rest was interrupted.
Man’s rest ceased as sin entered the world; that is, the Seventh Day became
man’s first day of labor / burden.
In His grace, God gave Adam and Eve a promise of a Savior that would destroy
sin and death, and restore the Creative Rest.
In Exodus, man was commanded to rest on his seventh day of work in
anticipation of the coming of Christ and the ultimate Jubilee.
When Christ rose from the dead on the first day, his redemptive work was
finished and his victory over Satan, sin, and death complete.
Theref ore, to celebrate Sunday as the Sabbath , is a celebrati on of t he
accomplishments of Christ and His restoration of t he origi nal order . So, the
Sunday Sabbath rest established by Christianity now coincides with God’s original
creative rest .
 The First Day Sabbath commemorates the Lord’s resurrecti on from t he dead
(Mark 16:1; Luke 24:1; Acts 20:7). On this day, He demonstrated His def eat of
Satan, sin, and death . Thus, celebration of the Lord’s Day as a Sabbath is far
superior in its excellencies to the Hebrew Sabbath. Likewise, its penalties!!
Violating the Hebrew Sabbath warranted the death penalty, while the neglect of

Christ and the meaning of the First Day Sabbath results in eternal
condemnation and death (John 3:36).
 The First Day Sabbath excels as a day of worship and rest and instruction in
God’s Word— a day of joy and celebration of our Lord’s triumphs over sin and
death; of the “new creation” of which Christ is the Firstfruits.
 The First Day Sabbath operates for the devel opment of holiness or
sanctification in t he church . The concept of holiness is carried forward. While
Christians are called to develop holiness every day, one day is commanded to
be set aside because of human weakness.
 The First Day Sabbath commemorates the Christ event and the marvel ous
benefits available i n the gospel . In taking of the bread and the cup, we
remember the incarnation, life, death, burial, resurrection, ascension, and
session of the Lord J esus Christ. The blessings of the Age to Come have been
thrust into our experience to enjoy in a first f ruits way.
According to Deuteronomy 5:12 -15, the goal of the Sabbath was freedom for
man and beast via a reflection on political freedom; mighty redemption, the
maintenance of f reedom through obedien ce to God’s law; the defense of
freedom th rough war; and, the defeat of p olitical enemies. Th e Christian
Sabbath centers on Christ’s victory over Satan, sin, and death. God’s law
forbids a Ch ristian to be a slave of man (1 Corinthians 7:23) . Thus, honoring the
First Day Sabbath is a safeguard against being man’s servant and a government
slave.
 God intended the First Day Sabbath to be a time to repair broken
fellowship and renew our vows and commitment to the risen Savior. The
remembrance of the New Covenant of His blood and man’s duties to Christ
shines as the lofty purpose of the Christian Sabbath.
 The Christian Sabbath breached the legal status of the Hebrew Sabbath .
The penalties connected to the Hebrew Sabbath are not carried forth into the
practice of the Christian Sabbath. There is no penalty attached to laxity or even
betrayal of the First - Day Sabbath.
But, you would think that something that carried the death penalty attached to
it would have some relevance to the Christian era. The neglect of the First -Day
Sabbath does solicit death to work in the heart of the believer; and, indicates
Christian surrender to the advancement of paganism in the culture. Neglect of
Christ and the rest He offers results in eternal condemnation for the unbeliever.
Obedience means lif e; disobedience means death. To the Christian, He is the
Vine; we are the branches. Apart from him we can do nothing. The Christian
Sabbath, theref ore, trains the believer to abide in Ch rist.

The Hebrews worked six days and then rested; the Christian rests on the First
Day Sabbath and then works –not to earn salvation, but to live out a life of
grateful obedience to God’s law th rough a life of love. He shines as God’s
poem (poeima) to a world in darkness (Ephesians 2:10)
The Sabbath meant rest, restoration, regeneration, f orgiveness, cancellation of
debt and restoration to the weary [Deuteronomy 15:1 -6].
 The Christians Sabbath is also a day of restoration, regeneration, and
forgiveness –a day of cancelling debts, a day of announcing God’s jubilee
through the proclamation of t he gospel.
The Sabbath meant respect for family, for servants, for animals, for the land,
and for f reedom from debt. The Christian Sabbath reminds us that: “There is
neither Jew nor Greek, there is neither bond nor f ree, there is neither male nor
female: f or ye are all one in Christ Jesus” [Galatians 3:28].
The first Sabbath, God’s Sabbath, had no evening. It was interrupted by Adam’s
sin. Thus, God’s seventh day rest became man’s first day of work and only
intensified as death settled over creation .
A weekly day of rest is unknown in other cultures. The wicked have no rest
[Isaiah 57:20-21].
“Remember” the Sabbath took Israel back to t he original creation wi th
God as the model of work and rest. The wicked search for rest, but
will never find it outside of God’s law. The proletarianization of man
promised wealth and rest, but the idealism of Marxism [Stalin and
Mao] killed and enslaved more men and wom en than any political
system in history. Few revolutions compare with the cruel bloody
slaughter of millions of Russian Christians.
Quotes by the Church Fathers
.” ..every Lord’s day, hold your solemn assemblies, and rejoice: for he
will be guilty of sin who fasts on the Lord’s day, being the day of t he
resurrection… ( Consti tutions of the Holy Apostles, Ante -Nicene
Fathers Vol. 7, pg. 449).
“And on the day of our Lord’s resurrection, which is the Lord’s day,
meet more diligently, sending praise to God that made the universe
by Jesus, and sent Hi m to us, and condescended to let Him suffer, and
raised Him from the dead. Otherwise what apology will he make to
God who does not assemble on that day to hear the saving word
concerning t he resurrection…?” ( Constitutions of the Holy Apostles,
Ante-Nicene Fathers Vol. 7, pg. 423).
“But every Lord’s day, do ye gather yoursel ves together, and break

bread, and give thanksgiving after having confessed your
transgressions, that your sacrifice may be pure. But let no one that is
at variance with his fellow come together wit h you, until they be
reconciled, that your sacrifice may not be profaned. For this is that
which was spoken by t he Lord…” [Matt. 5:23 -24] (The Teaching of
the Twelve Apostles, Chap. 14:1, Ante -Nicene Fathers Vol. 7, page
381).
“On the day of the resurrection of the Lord, that is, the Lord’s day,
assemble yourselves together, without fail, giving thanks to God, and
praising Him for those mercies God has bestowed upon you through
Christ, and has delivered you from ignorance, error, and bondage,
that your sacrifice may be unspotted, and acceptable to God, who has
said concerning His universal Church: “In every place shall incense
and a pure sacrifice be offered unto me; for I am a great King, saith
the Lord Almighty, and my name is wonderf ul among the heathen,
[Malachi 1:11, 14]” ( Constitutions of the H oly Apostles, Ante -Nicene
Fathers Vol. 7, pg. 471).
“they were i n the habi t of meeting on a certain fixed day before it was
light, when they sang in alternate verses a hymn to Christ, as to a
god, and bound t hemselves by a solemn oath not to (do) any wicked
deeds, never to commi t any fraud, theft, or adultery, never to falsify
their word, nor deny a trust when they shoul d be called upon to
deliver it up; after whi ch it was their custom to separate, and then
reassemble to partake of good food — but food of an ordinary and
innocent kind” (Pliny, Letters to Trajan, Book X, in The Loeb
Classical Library, eds E. Capps,, T.E. Page, W.H.D. Rouse, Pliny
Letters II, translated b y William Melmoth. [London: William
Heinemann, MCMXV] , p. 403.)
“Moreover God says t o the Jews, ‘ Your new moons and Sabbaths 1
cannot endure.’ You see how he says, ‘ The present Sabbaths are not
acceptable to me, b ut t he Sabbath whi ch I have made in which, when I
have rested from all things, I will make the b eginning of the eighth
day whi ch is the beginning of another world.’ Wherefore we
Christians keep the eighth day for joy, on which also Jesus arose f rom
the dead and when he appeared ascended i nto heaven. ( 15:8f, The
Epistle of Barnabas, 100 AD, Ante - Nicene Fathers , vol. 1, pg. 147).
.” ..those who have persecuted and do persecute Christ, if they do not
repent, shall not i nherit anything on the hol y mountain. But the
Gentiles, who have bel ieved on Him, and have repented of the si ns
which they have comm itted, they shall receive the inheritance along
with the patriarchs and the prophets, and the just men who are

descended from Jacob, even although they nei ther keep the Sabbath,
nor are circum cised, nor observe the feasts. Assuredly they shall
receive the holy inheri tance of God”(Dialogue With Trypho the Jew,
150-165 AD, Ante -Nicene Fathers , vol.1, page 207).
“But if we do not admit this, we shall be liable to fall into foolish
opinion, as if it were not the same God who existed in the times of
Enoch and all the rest, who neither were circumcised after the flesh,
nor observed Sabbaths, nor any other rites, seeing that Moses
enjoined such observances… For if there was no need of circumcision
before Abraham, or of the observance of Sabbaths, of feasts and
sacrifices, before Moses; no more need is there of them now, after
that, according to the will of God, Jesus Christ the Son of God has
been born without sin, of a virgin sprung from the stock of
Abraham.”(Dialogue With Trypho the Jew, 150 -165 AD, Ante -Nicene
Fathers , vol. 1, page 206).
“There is no other thi ng for which you blame us, my friends, is there
than this? That we do not live according to t he Law, nor, are we
circum cised in the flesh as your forefathers, nor do we observe the
Sabbath as you do.” ( Dialogue with Trypho 10:1. In verse 3 the Jew
Trypho acknowledges t hat Christians ‘do not keep the Sabbath.’)
“But Sunday is the day on which we hold our common assembly,
because it is the first day of the week and Jesus our saviour on the
same day rose from the dead.” (First apology of Justin, Ch 68) .
“The commandment of circumcision, requiri ng them always to
circum cise the children on the eighth day, was a type of the true
circum cision by which we are circumcised from error and evil
through the resurrecti on from the dead on the first day of the week of
Jesus Christ our Lord. For the first day of the week, although it is the
first of all days, yet according to the number of the days in a cycle is
called the eighth ( whil e still remaining the first)” (Dialogue 41:4).
“We are always toget her with one another. And for all the things
with whi ch we are supplied we bless the Maker of all through his Son
Jesus Christ and through his Holy Spirit. And on the day called
Sunday there is a gathering together in the same place of all who live
in a city or a rural district. (There follows an account of a Christian
worship servi ce, which is quoted in VII.2.) We all make our assembly
in common on t he day of the Sun, since it is the first day, on whi ch
God changed the darkness and matt er and made the world, and Jesus
Christ our Savior arose from the dead on the same day. For they
crucified him on the day before Saturn’s day, and on the day after
(which is t he day of t he Sun) he appeared to his apostles and taught

his disciples these thi ngs.” ( Apology, 1, 67:1 -3, 7;First Apology, 145
AD, Ante-Nicene Fathers , Vol. 1, pg. 186).
Part II
Importance of the Christian Sabbath
The NT lacks a command to keep the Sabbath unless it is 1 Corinthians 16:1 -2.
Unlike the other nine Commandments, the command to obey the Sabbath lacks
a moral attribute, a direct reflection of some moral virtue attached to the
character of God—u nless that attribute is holiness.
Since the Ten Commandments are a summary of the entire law, it seems fitting
to place the ceremon ial laws, dietary laws, and festival laws as case law under
the Sabbath law; that is, unlike the law of murder, there is nothing inherently
right or w rong, harmful or malignant, about observing a particular 24 h our
period of the week in preference to another; i.e., no direct harm to mankind
occurs by resting on Wednesday as opposed to Saturday (or Sunday).
Saturday Sabbath breaking was only righ t or wrong because God ordained this
law for a season in Israel’s history for a typical purpose.
Even Paul, a radical rabbi with ultimate respect for God’s Law -word abandoned
the Saturday Hebrew Sabbath in careful deference to the First -Day Sunday
Sabbath without a violation of conscience.
But, even here there seems to be a tremendous amount of freedom on how this
day is celebrated.
 The Christian Sabbath was a firm practice in the NT.
The term “ordered” in 1 Corinthians 16:1 is closely associated with laying aside
collections f or the saints ON THE FIRST DAY OF THE SABBA TH (SUNDAY).
Surely, something th at had the death pen alty attached to in th e OT should have
an important application in the NT.
If Paul under the inspiration of the Spirit ordered the church to collect an
offering on the first sabbatou of the week, setting aside Sunday as the Christian
Sabbath has merit an d force. Theref ore, I conclude the Ch ristian Sabbath was
critical to development of the church, f or instruction in the gospel, for
fellowship, for communion, for the development of holiness. To treat Sunday
like an ordinary day violates Scripture.
The rest of Hebrews 10:25 meant confidence in God’s work at Calvary. By
keeping the Ch ristian Sabbath, believers remember the person of Christ, His
historical resurrection, the meaning of His history, the effects of Christ’s

accomplishments on the cross for us, and our duty to be sanctified unto Him —
thus, in keeping the First Day Sabbath, we remember the glories of the gospel.
Sabbath keeping was so important, the death penalty was attached to its
violations.
 Neglect of the Christian Sabbath not only invites death to work in the
individual heart, its neglect assists t he advancement of corruption in t he
culture.
Thus, even though the death penalty is n ot attached to a neglect of the First
Day Sabbath, the death penalty attached to breaking the Hebrew Sabbath
reinforces not only the benefit of honoring the Sunday Sabbath, it informs us in
its shadow form that death stalks those who neglect the Christian Sabbath (Christ).
In the NT era, Sabbath regulations were amended and penalties dropped
[Colossians 2:16 -17]. No penalties were in effect after the resurrection; that is,
the legal status chan ged. The extent of a Sabbath rest was left to the individual
conscience, and n ot civil or religious authorities.
 The Christian Sabbath is important, but not all important.
The Sabbath of Israel was retired. Thus, a Christian state can not and should n ot
mimic ancient Israel’s Saturday’s Sabbath. However, a humanistic state that
worships productivity and work by alien law is an assault on the Christian
order. When man is reduced to economic man in the utopian mind, man becomes
utilitarian in the secular state.
 The Sabbath typified the rest God wants all believers to have in the
redemptive work of Christ and salvati on by grace .
The Hebrew Sabbath foreshadowed the true Christian Sabbath [Hebrews 4:9].
The Christian Sabbath not only incorporates the creative rest, but redemptive
rest. On the Christian Sabbath, believers celebrate Ch rist’s victory over death,
his redemption at the cross, God’s new creative work of regeneration to be
completed in our physical resurrection, and the need to be holy and separated
unto God n ow in this life.
To neglect the First Day Sabbath is to rej ect Christ’s redemption and to seek
salvation by another illegitimate way. To go back under the J ewish shadow is to
deny the reality of the Corpus. Just as being circumcised is a fall from grace
(Galatians 5:1-6), so Saturday Sabbath -keeping is a departure from the gospel.
 So strong was Sunday Sabbat h keeping that earl y church Fathers considered
Saturday Sabbath keeping apostasy.
“Be not deceived with strange doctrines, nor with old fables, which
are unprofitable. For i f we still live according to the Jewish law, we
acknowledge that we have not received grace… If, therefore, those

who were brought up i n the ancient order of things have come to the
possession of a new hope, no longer observing the Sabbath, but livi ng
in the observance of the Lord’s Day, on whi ch also our life has sprung
up again by Him and by His death (which some deny), through which
mystery we received faith, and on account of which we suffer in order
that we may be found disciples of Jesus Chri st our only teacher, how
shall we be able to live apart from him for whom even the prophets
were looking as their teacher since they were his disciples in the
spirit?… let every friend of Christ keep the Lord’s Day as a festival,
the resurrection -day, t he queen and chief of all the days of the week.
It is absurd to speak of Jesus Christ with the tongue, and to cherish
in the mind a Judaism which has now come t o an end. for where there
is Christianity there cannot be Judaism…. These things I address t o
you, my beloved, not t hat I know any of you to be in such a state; b ut,
as less than any of you, I desire to guard you beforehand, that ye f all
not upon the hooks of vain doctrine, but that you may rather attain to
a full assurance in Christ…” (Ignatius, Epistle to the Magnesians, ch
9. Ante-Nicene Fathers , vol. 1, pg. 62 -63.). Emphasis added.
 The goal of t he Sabbath was a debt free society as well as a guilt -free
society. It is significant that on the Christians Sabbath (1 Corinthians 16:1 - 2),
believers took u p a collection to pay ministers, church workers, and to help
saints laboring for the Lord around the world. Thus, the Christian Sabbath
creates life. The Jewish Sabbath meant a cessation of work; the Christian
Sabbath spawned good deeds and created hope for the afflicted.
Some Sabbaths, like the Sabbath Feasts, were seasons of feasting and
celebration. God wants His people at rest, full of joy, and celebrating life. The
Christian Sabbath w as a day of feasting, a day of celebrating new life in Christ.
In fact, in early America fasting was strictly prohibited on the Lord’s Day.
Sabbat hs were holy [Ezekiel. 44:24]. Man was to delight in th e sovereignty and
will of God. God willed that man might work, be productive, and enjoy
freedom. Christ is God’s new creation and consequently as a result of our new
creation (2 Corinthians 5:17), we are created to do good works in conformity
with His law (Ephesians 5:10; Romans 13:8ff). Thus, the Christian Sabbath is a
day devoted to the development of sanctification: “Be ye holy as I am holy” (1
Peter 1:15-16)
 Christians adopted the Sabbath pri ncipal and applied it to Sunday [Acts
20:7].
John called it “ the Lord’s Day ” [ Revelation 1:10].Sunday has been a day of rest
and reflection for Ch ristians f or two thou sand years of history. It is sad to see
believers today all w rapped up in soccer games, tennis matches, and swimming
meets on Sunday morning. The lack of conviction about the Lord’s Day is one of

the reasons the nation plunged into humanism. Needed are Ch ristians with
convictions who will confront the secularist and refuse to participate in regular
Sunday recreational activities.
Moreover God says to the Jews, ‘ Your new m oons and Sabbaths 1
cannot endure.’ You see how he says, ‘ The present Sabbaths are not
acceptable to me, b ut t he Sabbath whi ch I have made in which, when I
have rested from all things, I will make the b eginning of the eighth
day whi ch is the beginning of another world.’ Wherefore we
Christians keep the eighth day for joy, on which also Jesus arose f rom
the dead and when he appeared ascended i nto heaven. ( 15:8f, The
Epistle of Barnabas, 100 AD, Ante - Nicene Fathers , vol. 1, pg. 147).
“But Sunday is the day on which we hold our common assembly,
because it is the first day of the week and Jesus our saviour on the
same day rose from the dead.” (First apology of Justin, Ch 68) .
“We solemnize the day after Saturday in contradistinction to those
who call this day their Sabbath” (Tertullian’ s Apology, Ch 16).
“[T]he day of his [Christ’s] light . . . was the day of his resurrecti on
from the dead, which t hey say, as being the one and only truly holy
day and the Lord’s day, is better than any number of days as we
ordinarily understand them, and better than the days set apart by the
Mosaic Law for feasts, new moons, and sabbaths, whi ch the Apostle
[Paul] teaches are the shadow of days and not days in reality” (Proof
of the Gospel 4:16:186).
Many Messianic communities are practicing a strict Sabbath principal f rom
Friday night to Saturday night. While it does no physical harm, it does call for
a spiritual rebuke.
While Saturday Sabbath keeping appears to be innocuous, it is not.
Many messianic teacher s apply the ceremonial aspects of God’ s Law in strict,
binding forms —even teaching that their observance of the supposed Sabbath
law is superior to Ch ristian’s worship on Sunday. Does the term Judaizers ring
a bell? These teachers bind other men’s consciences to their J udaistic biases
[See Romans 14] at the expense of not “h olding the head” an d His
accomplishments on resurrection Sunday [Colossians 2:19] .
Colossians 2:16 Let no man therefore judge you in meat, or in drink,
or in respect of an hol yday, or of the new moon, or of the sabbath
days [Jewish/Hebrew Sabbath traditions]:
 The Christian Sabbath not onl y incorporates the principle of physical rest,
but commemorates our redemptive rest by virtue of Christ’s death, burial,
and resurrection.

Christ is our Sabbath; our Passover; ou r Redeemer; our Wave Offering; our
Pentecost; our Feast of Tabernacles. In Him we celebrate the first f ruits of the
Kingdom of God and anticipate its unveiling in history.
 The early church clearly adopted t he Sunday Sabbath in the first century
which they called the “First Day Sabbat h.”
The term “week” in Matthew 28:1, Luke 24:1, and Acts 20:7 is the Greek word
“sabbaton.” So strong was this view the early church considered it apostasy f or
anyone to keep the Saturday, Jewish Sabbath.
They clearly saw the Jewish Sabbath as a shadow of the Christian Sabbath and
refused to go back to it!!! Historically, going back to circumcision, Saturday
Sabbath keeping, an d a celebration of Jewish festivals was clearly heresy a
digression in spiritual maturity, a faithless act, an illicit response to the gospel,
a denial of the person and work of Ch rist!!
For I testify again to every man that is circumcised, that he is a
debtor to do the whole law. Christ is become of no effect unto you,
whosoever of you are j ustified by the law; ye are fallen from grace
(Galatians 5:4-5).
• For I testify again to every man that is a Festival Keeper, that he is a debtor
to do the whole law. Christ is become of no effect unto you, whosoever of
you are justified by the law; ye are fallen from grace.
• For I testify again to every man that is a Saturday Sabbath keeper, that he is
a debtor to do the w hole law. Ch rist is become of no effect u nto you,
whosoever of you are justified by the law; ye are fallen from grace.
• For I testify again to every man that is wearing a yarmulka, that he is a
debtor to do the whole law. Ch rist is become of no effect unto you,
• For I testify again to every man that is wearing ribbons of blue, that he is a
debtor to do the whole law. Ch rist is become of no effect unto you,
“Christians should not Judaize and should not be idle on the sabbath,
but should work on that day; they should, however, parti cularly
reverence the Lord’s day and, if possible, not work on it, because they
were Christians”( 360 A.D. Council of Laodi cea, canon 29).
“You have put on Chri st, you have become a member of the Lord and
been enrolled in the heavenly city, and you still grovel in the Law [of
Moses]? How is it possible for you to obtain the kingdom? Listen t o
Paul’s words, that the observance of the Law overthrows the gospel ,
and learn, if you will, how this comes to pass, and tremble, and shun
this pitfall. Why do you keep the sabbath and fast with the Jews?”

(Homilies on Galatians 2:17).
“The rite of circum cision was venerable in the Jews’ account,
forasmuch as the Law itself gave way thereto, and the sabbath was
less esteemed than circumcision. For that circumcision might be
performed, the sabbath was broken; but that t he sabbath might be
kept, circumcision was never broken; and mark, I pray, the
dispensation of God. This is found to be even more solemn that the
sabbath, as not being omitted at certain times. When then it is done
away, much more is the sabbath” (387 Ohn Chrysostom, Homilies on
Philippians 10).
A Political Perspecti ve on the Christian Sabbat h
Man, by nature, pref ers slavery to freedom; security to liberty; franchises with
bonds than duty with risks; self -interest to God’s interests; Sabbath rituals over
Sabbath rest.
 First-Day Sabbath keeping is the cu re while its oversight is the disease.
Sabbath keeping con tains keys to locked doors while its neglect contains bonds
and chains.
The goal of history, said Augustine , is a Sabbath with no eveni ng [St. Augustine,
The City of God, Book XXII, Chapter xxx].
The Promise Land w as a foreshadowing of the Kingdom of God, a type of
Sabbath [Hebrews 4:9].
 So important was f reedom and rest that God ordained this lesson for man, for
sons, for donkeys, for oxen, f or maidservants, and for the lan d, which Israel
rented from God.
 The key to understanding God’s love of freedom is a study of the Sabbath.
To Stalin, there was no God. Under communism, man must work to become his
own savior. History informs us that Satlin enslaved more men than any other
man in history.
A proper application of the Ch ristian Sabbath will nail the cof fin shut on
slavery–slavery by h umanists who offer of franchises that bind man to
socialistic systems.
To neglect the First D ay Sabbath is to turn the day over to the enemy.
Man will either be rul ed by God and His law or by man and his statutes.
After deliverance from slavery f rom the tyrant Pharaoh, God ordained a
sabbatical rest for God’s people [Exodus 20; Deuteronomy 5:12 -15]. Of all the
nations of the world, only Israel had a Sabbath; only God’s people were f ree to
rest. All other nation s were slaves to work, to taskmasters, to debts, and to

governments. Sabbath keeping contained the weekly duty of contemplating the
meaning of f reedom. Likewise, the Sabbath is unique to Christianity. The First
Day Sabbath is a jubilee —a proclamation of freedom from the bondage of sin
and the call of man to seek political f reedom.
 The purpose of the Sabbath was for G od’s people to reflect on their
enslavement i n Egypt and their deliverance from bondage .
Every seven days, Israel enjoyed their liberty and renewed their commitment to
freedom by remembering their enslavement by an alien power, the misery of
that servitude, and the cause of their imprisonment. The Sabbath reminded
them of the evil of involuntary servitude.
Sabbath reflection remembered God’s deliverance, the necessity of His
intervention, the cost of that intervention [blood], the power of that
redemption, and the purpose of that redemption. Fifty -two weeks a year the
Israelite man had to think about political freedom.
 Likewise, the principle became a cornerstone of Christianity. First -Day
Sabbat h keeping is not onl y release from work, but a day t o reflect on
freedom.
Blue laws are the result of early Ch ristian influence in this country. Sunday
Sabbath-keeping was an important fabric weaved into the historical blanket of
this country. So much so, the canons of f reedom thundered from the pulpits of
this country prior to the revolutionary war.
The rise of bi g government is directly proportional to the neglect of First -Day
Sabbat h keeping in America.
Maybe this is the reason why Americans are enslaved through the tax system
today. They do not consider the 4th Commandment and its implications.
Consequently, we have more man -made laws and more people in prison than
any country in the w orld. At best, most A mericans only think about freedom
once a year and most don’t know the difference between freedom and the illusion of
freedom.
 God’s loves freedom so much, He ordained a Sabbath every week ; a special
monthly Sabbath; th ree festival Sabbaths; a seven year Sabbath for debts; and a
year of Jubilee so th at man might be f ree to celebrate and enjoy His freedom
under God’s Law.
Any dwelling on the evils of the past like the civil rights movement or the
Indians of the American west keeps men in bondage and stifles their ability to
cope with the future.
 Involuntary servit ude and debt was forbidden . Humanists working through
a de facto government declared war on God’s law -order and on the freedom of

man by designing a debt based system th at enslaves a man’s labor f or lif e.
Capitalists that view people as human resources as means of wealth production
is clearly criminal.
Sunday 30th May is the date f or UK taxpayers to raise a glass and celebrate Tax
Freedom Day, the theoretical point in the year at which we stop working f or the
government and start working for ourselves* .
http://www.tiscali.co.uk/money/featu res/tax_freedom_day.html
Under God’s laws debts could not last more than six years.
No man had a right to mortgage his future indefinitely and no man or
institution has a right to enslave a man perpetually .
God wanted his people free and wealthy and able to lend to other nations.
Because ou r society , and bankers in particular , have sinned against God by
rejecting His Word, Americans find themselves in perpetual debt for houses,
cars, and the necessities of lif e.
“Christians cannot becomes slaves voluntari ly; they are not to become
the slaves of men [1 Corinthians 7:23], nor ‘ entangeled’ again wit h
the yoke of bondage’ [ Galatians 5:1]. The road of pseudo -security, of
pseudo-liberation in slavery, socialism, and welfarism, is forbidden to
the Christian. The Christian Sabbath is not t he slavery of socialism”
(Rushdoony, 1973, p. 137).
Modern humanistic man thinks nothing of putting a man in prison for five, ten,
twenty or thirty years of his life. Such human trafficking via the court and
prison system in this country is not only against the laws of God, it is
exceedingly cruel —a violation of the very principles of the Sabbath.
This author is not suggesting a reinstatement of Hebrews Sabbatical law in any
nation, but he is suggesting the principle of the Sunday Sabbath -keeping sh ould
be practiced wherever Ch rist is proclaimed; that men accept the Lordship of
Christ and rej ect enslavement by man -made governments; that freedom be the
ambition of every man; that Ch ristians resist the tyranny of their age by States
hell-bent on controlling men from the womb to the tomb, f rom the cradle to the
grave.
God calls us t o freedom .
“Resistance to tyranny is service to God ” [Thomas Jefferson].
 Remembering the Sabbath is resistance to capitalistic tyran ny as well as
political tyranny.
 Freedom is despised by the greedy and the oppressive; therefore, Christians
must demand the right to observe the Sabbath.

 Christians must resist the tendency to make Sunday a holiday instead of a
holy day.
Parents would do well to insist that sporting events for kids be scheduled f or
Monday th rough Saturday, but not on Su nday.
 Just as the Sabbath was a covenant sign to Israel [Exodus 20:10 -13], Ch ristians
should reverence Su nday and sanctify it. It is, after all, a remembrance of the
new covenant in Christ.
In conclusion, the Law is a direct reflection of the character of an eternal God
and is binding on all men for all of time. Discontinuity of law centers around
temporal, ceremonial enactments. The Torah must be rejected as a mediator and
source of justification, but it must become the model of Law f or a Christian
society and the foundation of civil government. The Christians Sabbath is God’s
gracious gift for the health of man and for the sanctification of His people. To
neglect the First -Day Sabbath is to waste one’s soul; to follow the Hebrew
Sabbath is clearly apostasy and a rejection of Christ and His accomplishments
on the 8th Day Sabbath.
Applied Nomos (law)
God’s Law is not only good for Christian men ; it is good f or all men and all of
man’s institutions.
Not only must every Christian obey God’s Law, so must every lawyer, banker,
judge, and politician!
In modern times, believers embrace God’ s law privately, but politically leaders
spurn God’s law under the doctrine of separation of church and state. Believers
have retreated into a shell of private religion instead of wielding the Sword of
the Word against opponents in the amph itheater of public political contests.
Theonomy, meaning “God’s Law,” insists on the following applications of
God’s Law publically:
The Bible is the f oundation of law, and that the God of the Bible is the Source
of law. Not only are individuals accountable to God’s law, so are civil rulers.
God’s Word must become the standard of legislation.
Few things are more derelict than the view that Christians are at liberty to
choose their own law (Rushdooney).
Theonomists do not want a “voice at the table,” or “equal time.” They want
godless promoters of pornography, abortionists, and sodomites who shameless
display their rude acts rounded up and punished according to God’s Word.

The whole idea that Christians must tolerate Sodomites and transvestites in the
work place is offensive to the canon of Law. Civil law must have some standard
to judge behavior.
That standard will either be the sure Word of God or the capricious, de liquent
opinions of men.
1. Legislation must be consistent with the principles in God’s law -source. The
Christian religion is the key to regenerate men, not law. When God puts his
laws into the hearts of men they will love his law and the power to keep it.
Change must come f rom the bottom up; change must come f rom people who
advocate responsible self -government.
The law has limitation and cannot regenerate society.

Christians prefer Christians as their civil servants. Either the godly or the
ungodly will serve as our rulers.
Men with a conscien ce instructed according to God’s law are preferred as
civil servants. lawyers and judges must receive instruction in nomos
theology from the Word o f God as part of their training.
2. The commercial natu re of judicial corporations must be eliminated; that is,
no profit-motive mu st be allowed in the system.
3. Jail sentences an d th e commercial nature of the prison systems, for - profit

corporations, must be replaced with Biblical punishments: restitution to
victims, corporal punishment, and capital punishment. God is just.
What has changed in America is that Americans have bec ome suspicious of
Biblical law. But, it is not God’s law that needs changing but the American
mind about God’s law that needs changing.
4. The Department of Education must be dismantled, taken away from the
federal government, and retu rned to the control of parents in local
communities.
The state is n ot the f inal moral authority nor should the federal government
have authority over states or families. Th e godless State can n ever be the
final arbitrator of matters pertaining to moral law. The family and the
church must bear th e responsibility for training children.
5. The incorrigible must be punished by the community.
6. Families must pay restitution for irresponsible acts of children, not the
state; that is, state subsidies for teen pregnancy, for the education of unwed
mothers, alcoholism, and for the recalcitrant must be eliminated

That government pu rposes be restrained to the limited purpose of the
protection of the republic and the punishment of evil doers [1 Peter 2:14].
7. Welfare programs must shift away f rom the government and return to the
church and to the private sector where it belongs.
8. Taxes on personal in come must be elimin ated.
9. The state must stay within its limited pu rpose and authority.
10. The State’s power to restrict Christian discourse be abandoned.
11. Freedom of speech must be properly def ined in order to eliminate

pornography as a “protected right.” The cursing God, blasph emy against
God’s law-source, slander, and irresponsible speech must receive
appropriate sanctions. The Christian God must be honored.
12. False gods must be exposed.
13. “Money,” and the “economic system” mu st be reformed so th at it [A] it has a

uniform standard, and [B] that the system benefits responsible families and
not “big bankers” an d “big government.”
14. FRNs must be replaced with a constitutional currency.
15. Treason must be re defined as rebellion against God’s law -source; an d, not
rebellion against the godless actions of a civil government .
In conclusion, the believer is set free f rom legalism, but he is not set free from
a duty to obey Christ. The challenge of Law is one of continuity v.
discontinuity. This problem can be solved when we realize th at God is absolute
and because His moral law is a reflection of His character, His moral law is
absolute and binding on all men and their institutions.
53. The Compromising Church

Sermon Notes
Addressing a national seminar of Southern Baptist leaders, George Gallup said,

“We find there is very little difference in ethical behavior between
churchgoers and those who are not active rel igiously…The levels of
lying, cheating, and st ealing are remarkable similar in both groups.
Eight out of ten Ameri cans consider themsel ves Christians, Gallup

said, yet only about half of them could identi fy the person who gave
the Sermon on the Mount, and fewer still could recall five of the Ten
Commandments. Only two in ten said they would be willing to suffer
for their faith” ( Reported by Erwin Lutzer, Pastor to Pastor, p. 76.).
Gallup is saying that the church is compromised, but it is much worse.
Christians think he talking about everybody else, but not them.
In addressing Pharaoh, Moses’ command was crystal clear:
“Let my people go , t hat they may hold a feast unto me in the
wilderness. . . The God of the Hebrews hath met with us: let us go, we
pray thee, three days’ journey into the desert, and sacrifice unto t he
LORD our God; lest he fall upon us with pestilence, or with the
sword (Exodus 5:1 -3).
Israel would be set f ree, but not without a fight. As the plagu es of judgment
smashed the kingdom of Amenohotep ( 1450 -1426 BC), Pharaoh , desperate to
retain control of his slaves (God’s people), submitted four compromises to
Moses.
You (church deacons) can avoid Satan’s snare by rejecting his compromises .
COMPROMISE ONE
And Moses said, It i s not meet so to do; for we shall sacrifice the abomination
of the Egyptians to the LORD our God: l o, shall we sacrifice the abomination
of the Egyptians before their eyes, and w ill they not stone us? We will go three
days’ journey into the wilderness, and sacrifice to the LORD our God, as he
shall command us (Exodus 8:26, 27).
Pharaoh did not insist Israel worship his gods. He did not f orbid them to
worship YHWH as long as Israel “stayed in the land.” Rather, he explained that
there was room f or all religions in his kin gdom. He was willin g to give YHWH
a seat in his house of gods and adopt a policy of toleration to YHWH
worshipers. Sound f amiliar?
Pharaoh was a broad minded, liberal individual who saw valu e in all religions.
To Him, all religions were equal. All were good. None were more right than
others. He could not, however, understand the extreme demand for separation
by Moses. “Why must Israel go th ree days into the desert?” questioned the
mighty monarch. “Sacrifice to your God in the land,” Pharaoh offered.
• “In the land,” Israel would still be slaves to the government.
• “In the land,” Israel would still be subject to governmental laws and
statutes.
• “In the land,” Israel would still drink f rom the well of Egyptian culture.

• “In the land” there would be no temple, no priesthood, no altar, and no
sacrifice of lambs to YHWH.
• “In the land” YHWH would be one of many in Pharaoh’s pantheon of gods.
• “In the land” Israel could never achieve its purpose to glorify YHWH.
• “In the land” Pharaoh could control the church. The need only to
incorporate under th e laws of Egypt.
Moses did not accept Pharaoh’s compromise for two reasons:
(1) The sacrifices God required, lamb sacrifices, were an abomination to
Egyptians and w ould be censored by executive orders. The religion of YHWH
was a bloody religion that required the spilling of blood for redemption; and,
(3) God’s will was clear: Israel was to leave Egypt to worship YHWH. Israel
had to be separate f rom the laws and power of the Egyptian government. Israel
had no duty to obey Pharaoh, but they were under command to obey the LORD
God and His laws.
Likewise, govern ments seek to retain their power over men today. The modern
State is not against religion. It encourages people to be religious, broad
minded, and tolerant of other religions. The State, however, cannot tolerate a
people who believe there is one God, one path to God, and on e way to worship
God.
Application: If we are to serve the living God, we must live a separated life.
“Wherefore come out f rom among them, and be ye separate, saith t he
Lord, and touch not t he unclean thing; and I will receive you”
(2Corinthians 6:17).
God’s people must be distinct and Christ -governed. They must separate from
the sins around them. When we look like the world, smell like the world, act
like the world, and talk like the world, how can we be effective in leading
people to Christ ? Vance Havner said it this way,
“When the Lord’s whit e sheep become dirty gray, the black sheep feel
more comfortable.”
When we live i n a graveyard, we no longer mourn at funerals.
A New York family bought a ranch in New Mexico where th ey intended to raise
cattle. Friends visited and asked if the ranch had a name. “Well,” said the new
rancher, “I wanted to name it the Bar -J. My wife favored Suzy -Q, one son liked
the Flying-W, and th e other wanted the Lazy -Y. So we’re calling it the Bar -J-
Suzy-Q-Flying-W-Lazy-Y.” “But where are all your cattle?” the friends asked.
“None su rvived the branding.”

Beloved, if we are scared by every liberal autocrat in our culture, we will not
survive as instruments of his service.
Now, do not hear what I am not saying. By separation, I do n ot mean
“isolation.” We are called out of the worship service that we might be sent back
to perform the service of worship. We mu st take holiness to the hedges, while
at the same time having holiness on the edges.
James put it this way,
“Pure religion and undefiled before God and the Father is this, To
visit the fatherless and widows in their affliction, and to keep himself
unspotted from the world.” (James 1:27)
COMPROMISE TWO
And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your
God in the wilderness; only ye shall not go very far away: intreat for me
(Exodus 8:28).
Pharaoh was ready to lengthen the chain. He consented to Israel’s request to
worship YHWH as long as they did not go too far away f rom Egypt. The whole
idea of a three journ ey into the desert was an extreme deman d. “If they only
went a short distance away, surely they would come back,” reasoned Pharaoh.
Likewise, Satan whispers in our ear: Go ahead and worship God. Just don’t be
fanatical. Don’t be extreme. Don’t take Christianity too seriously. Is not this
why many of us are so ineffective? We h ave one f oot in the church and one foot
in the world. We are half baked; half committed; half sanctified. How can we be
effective for Ch rist when we are bi - polar, lukewarm, and try to live under
Caesar’s statutes an d God’s law?
To make matters worse, the United States Government gives Americans a long
chain, and passive sheeple call it “f reedom.”
When my family and I heard a lecture about astronomy in Cloudcroft, New
Mexico, the astronomer discussed how city lights were skewing their research
as they studied distant galaxies with their huge telescopes. The glare from big
cities compromises the reception of light from distant stars. Likewise, because
we are not separated from the glare of th e controlling State, our ability to
receive truth has been compromised.
A Haitian pastor illu strated it this way to his congregation: A certain man
wanted to sell his h ouse for $2,000. Another man wanted very badly to buy it,
but because he was poor, he couldn’t aff ord the full price. Af ter much
bargaining, the own er agreed to sell the house for half the original price with
just one stipulation: He would retain ownership of one small nail protruding
from just over the door. After several years, the original owner wanted the

house back, but the new owner was unwilling to sell. So the f irst owner went
out, found the carcass of a dead dog, and hung it from the sin gle nail he still
owned. Soon the house became unlivable, and the family was forced to sell the
house to the owner of the nail. The Haitian pastor’s conclusion: “If we leave the
Devil with even one small peg in ou r life, he will return to hang his rotting
garbage on it, makin g it unfit for Christ’s habitation” (Dale A. Hays,
Leadership, Vol. X, No. 3 (Summer, 1989), p. 35).
“All the water in the world, however hard it tried.
Could never sink a ship, unless it got inside.
All the evil in the w orld, the wickedness of sin,
Can never sink the soul’s craft, unless it gets inside.”
(Paul Lee Tan, #5626)
COMPROMISE THREE
And Moses and Aaron were brought agai n unto Pharaoh: and he said unto them,
Go, serve the LORD your God: but who are they that shall go? And Moses said,
We will go with our young and with our old, with our sons and with our
daughters, with our flocks and with our herds will we go; f or we must hold a
feast unto the LORD . And he said unto them, Let the LORD be so with you, as I
will let you go, and your little ones: look to it; for evil is before you. Not so:
go now ye that are men, and serve the LORD; for that ye did desire. And they
were driven out from Pharaoh’s presence (Exodus 10:8 -11).
Go worship your God, but leave your families behind.
What an offer by Ph araoh! With their spiritual affections in the wilderness and
their natural affections in Egypt, all would eventually return to Egypt.
Pharaoh’s strategy w as to divide their aff ections. Women wou ld plead for the
men to come back, and of course, they would.
Moses did not take the bait. He knew that God wanted the whole man, the
whole heart, and the whole family.
Likewise, the Mastermind behind Pharaoh, seeks to divide th e man, to divide
the heart, and to divide the family. He will tell us, “Do n ot force religious upon
your children. Let th em decide for themselves. Be f ree, but send your children
to government controlled, public schools. Obey you r laws, but put government
statutes first.”
Jesus taught, “No man can serve two masters” [that is, two sovereigns, two
governments, two sets of law] (Matthew 6:24).
James stated, “ a doub le minded man is unst able in all his ways ” (James 1:8).

The word for “double minded ” is dipsuchos meaning “two souled .” Two souled
people are ineffective in the service of Christ.
After his victory over Antony at Actuim, Augustus Caesar came back to Rome
in triumph. Among the huge crowd who greeted him was a man who had a bird
that he had taught to say, “Hail, Caesar victorious!” Caesar was impressed an d
bought the bird for a large sum. Then someone got Caesar aside and whispered
to him that the man had another bird that was just as talented. The man was
summoned and Caesar asked f or a demon stration of what the other bird could
do. The man demurred, but Caesar insisted. When the bird was produced it
said, “Hail, Antony victorious!”
And, this is the way most Christians live their lives. Inside ch urch walls, they
say, “Jesus is Lord;” during the week they live like Caesar [government] is
lord.
“When I was a boy, my father, a baker, introduced me to the wonders of song,”
tenor Luciano Pavarotti relates. “He urged me to work very hard to develop my
voice. Arrigo Pola, a professional tenor in my hometown of Modena, Italy, took
me as a pupil. I also enrolled in a teachers college. On graduating, I asked my
father, ‘ Shall I be a teacher or a singer?’ “‘Luciano,’ my father replied, ‘if you
try to sit on tw o chairs, you will fall between them. For life, you must choose
one chair.’ “I chose one. It took seven years of study and frustration before I
made my first professional appearance. It took another seven to reach the
Metropolitan Opera. And now I think whether it’s laying bricks, writing a
book–whatever we choose –we should give ourselves to it. Commitment, that’s
the key. Choose one chair.” (Guideposts).
COMPROMISE FOU R
And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your
flocks and your herds be stayed: let your little ones also go w ith you. And
Moses said, Thou must give us also sacrifices and burnt offeri ngs, that we may
sacrifice unto the LORD our God. Our cattle also shall go with us; there shall
not an hoof be left behind; f or thereof must we take to serve the LORD our God;
and we know not wi th what we must serve the LORD, until we come thither.
But the LORD hardened Pharaoh’s heart, and he woul d not let them go ( Exodus
10:24-25).
The final compromise of Pharaoh was an attempt to rob God’s people of their
ability to serve Him —“leave your flocks behind.” Without th eir flocks, Israel
could not live; and, they could not worship. Moses refused to accept the
compromise: “not a hoof shall be left behind.”
This compromise is a double edged sword. This first edge appeals to the “super
spiritual” among us. Have you ever heard someone say something like, “You do
not need money, or wealth, or houses, or cars. All I need is God!” The truth of

the matter is that we live in a physical world where we need resou rces to
conduct the ministry. To deny the need f or health and wealth is a “su per
spiritual” pitfall —a compromise offered to eager among us.
The other edge of th e sword is cuts at our materialistic nature —the reluctant
among us—the desire to accumulate wealth at the expense of supporting God’s
work. God requires us to give and support his work, not because God needs
anything, but because we have a need to be involved in His service and a need
to learn to esteem the work of Christ, “so you may learn to revere his name”
(Deuteronomy 14:23) . American Christians don’t mind dying for Christ, they
just don’t want to give up their stuff.
In conclusion, the almighty State doesn’t mind believers practicing a form of
Christianity as long as its Christianity does not challenge the power and
authority of government. The State offers a long chain. But, if Jesus is Lord, not
only is the authority of the State challenged, the Christian is required to serve
One Master and His law -order.
54. The Banksters Are Back

John 2 Sermon Notes
Sweet Jesus Whippin’ the Banksters!
John 2 :15 And when he had made a scourge of small cords, he drove them all out
of the temple, and the sheep, and the oxen; and poured out the changers’ money,
and overthrew the tables;
Revelation 18:21, 23 The great city of Babylon be thrown down . . . for by thy
sorceries were all nations deceived.
Introduction
When commercial in terest gained control of God’s
temple, our Sovereign Lord made a scourge of
small cords and drove out the money -ch angers.
With the American church under the spell of IRS,
isn’t it time to drive out the Banksters again?
Facts About the Passage

First, the pronoun “ he” ref ers to our one and only Sovereign, the Lord Jesus
Christ, Lord of the Sabbath, Master and Commander, King of kings, the only
Lawgiver.
The term “money-changer” (kollubistes) means “bankers” or “Banksters” in the
pejorative sense of the term. Because Roman coins had the image of Caesar on
them, temple administrators required “of ferings” and “pu rchases” be made
with Hebrew shekels. Thus, currency was exchanged —for a price.
Second, the term “tables” (trapeza) was the bench or counter on which banking
transactions were conducted. The term trapeza is properly translated “bank” in
Luke 19:23; that is, the table was the ban k. In overthrowing the bench, the Lord
extinguished banking activity and banned Babylonian bankin g practices in the
nation.
Third, the temple complex was both a civil and religious center. There was no
separation of church and state in Israel. The temple was the seat of Moses, the
center where the San hedrin met to manage national affairs; and, it was also the
place of worship, the center of redemption and reconciliation of the people to
God. That is, in driving the money changers out of the temple complex, he was
driving the Banksters out of the nation —out of civil government as well as
church government.
Fourth , the Lord Jesus Christ established an absolute principle: “Make not my
Father’s House an h ouse of merchandise.”
The Greek word “ merchandise ” is emporion from which we get the word
emporium. The term refers to “ a center of trade ” or “center of commerce” or
“retail store that sells articles.” The verb “ make” (poeite) is a present, active
imperative meaning that good Christian men are to constantly, perpetually
resist and fight Merchant Law. The negative demands negation of specific acts;
that is, negative law limits government. It imposes a duty on man to deal with
a particular evil. Emporiums are run by merchants under merchant law. Thus,
we conclude that in driving out the Banksters, our Sovereign was abolishing
commercial interests and Merchant Law in government as well as the church.
Fifth, the Banksters were Jews, not Gentiles. These Jews partook of the
forbidden fruit of th e poisonous tree, an d were barred from the tree of life and
the benefits of the Kingdom of God. Most of these Jewish Ban ksters learned
their trade secrets from the University of Babylon, the rabbinical center of
Judaism during the Intertestament Period. In driving the Jewish Banksters out
of the temple complex, our Master was not being “anti - Semitic.” He dealt with
the source of evil. The poisonous root was Talmudic Jews wh o broke the Tenth
Commandment of th eir One and only Lawgiver (Isaiah 33:22) .

Sixth, the Lord God condemned the Banksters because they in tentionally,
maliciously, recklessly violated the Tenth Commandment, “ Thou shall not covet
thy neighbor’s propert y . . . ”
This commandment had the effect and force of law; that is, government is
responsible to identify the lawbreakers and to punish them. So, what is meant
by “covet?” Is God sanctioning “thought police” or the lawful motive of making
money? The answer, of course, is “No!”
Covetous is more th an desire. Sin arises when evil desire is coupled with
subversive plans and clever schemes to unlawfully possess the property of
another—such as the “income tax” and “property tax” and “h ome loans” that
shift wealth from th e family to the State under color of law. Thus, the Son made
a whip and banned the Banksters because their money -changing operation was
not a legitimate (something lawful) business, but a financial contrivance
deployed to fleece God’s flock.
Seventh , in Luke 19:46 our Lord referred to the Jewish Banksters as a “ den of
thieves.” He was not addressing petty theft, but constructive, institutional fraud
on a grand scale by government Sanhedrin officials. This was a “den of
thieves,” not a thief’s hideout. The Banksters banded together to protect their
commercial schemes so they could fleece God’s flock while performing
religious duties; that is, these Jewish Ban ksters used the power of the State an d
the color of law to hide thievery ( trade secrets ).
Eighth, though rudimentary, these Babylonian Jewish Banksters excelled in the
art of loan -sharking and money -changing during ou r Lord’s sojourn on earth.
The Banksters are back!
America is totally controlled by the Jewish banking elite known as the
International Monetary Cartel. This den of thieves a.k.a. “Occupied Wall
Street” has driven A merica into incalculable debt and the church into slavery to
the IRS.
The IRS has turned every church into a government created, government
controlled 501 c 3 non -prophet, commercial business corporation that must
report all the earnin gs of the church staf f to the government.
The IRS has turned every church treasurer into a Judas — an uncompensated
tax collector f or the State. Now, the church must pay to play.
Just as the simple serpent in the Garden of Eden grew into a hideous dragon in
Revelation (12), Jewish usury grew into a huge, complex, hideous international
Monster through the centuries which the apostle John called “ Mystery Babylon ”
or the “Great Harlot .” Complete with “ sorceries” (Rev. 18:23), the whole earth
comes under the spell of this hideous Banking Magician. These “ sorceries” (the
UCC Code) include a depository of magic tricks: credit card scams, Federal

Reserve Notes, f oreclosures mills, electronic funds, interest on nothing, income,
wages, junk bonds, toxic securities, derivatives, filter stocks, and other
fictitious assets.
These Jewish, serpen t Banksters active du ring our Lord’s lif etime morphed into
the grotesque Ashkenazi Banking Monster we know today:
Ben Bernanke, Federal Reserve Bank or FED. Thomas J. Benison of JPMorgan
Chase & Company; J ames J. Hill of Morgan Stanley; Athanassios Diplas of
Deutsche Bank; Paul Hamill of UBS; Paul Mitrokostas of Barclays; Andy
Hubbard of Credit Suisse; Oliver Frankel of Goldman Sachs; Ali Balali of Bank
of America; and Biswarup Chatterjee of Citigroup. ”Trilateral Commission
Council on Foreign Relations, Club Rome, and the modern Illuminati. The IRS,
the collection agency for the International Monetary fund.
Jesus explicit statement referring to His “Father’s House” meant the temple
complex belonged to God, not to the State, not to the priests, and not to Rome.
With the “church” in bed with Banksters, isn’t it about time God’s servants
made a cat of nine tales to drive out the IRS Thieves?
Not so fast! Jesus wh ippin’ the money -ch angers f or turning His Father’s House
into a for-profit business was the reason the Banksters crucified Him. And,
modern business men (Banksters) in the church will do the same thing to any
pastor who seriously seeks to escape the government’s control and return
“God’s House” back to the Father for the purpose of prayer.
In trying to turn you r “religious organization” back into an in dependent House
of Prayer, you may f ind yourself out on the street beggin’ for yur supper!
55. Thieves in the Church

Some of the biggest thieves in the world are in the church.
Many a pastor has retired with no money in the bank
because church elders and deacons refused to provide love
gifts sufficient to pay for monthly needs and the needs that
occur after retirement.
The Bible verse, 1 Corinthians 9:9 , on not muzzling the ox
Figure 36; Public
Domain (Christian workers) is case law under the Commandment,
“Thou shall not steal.”

For it is w ritten in the Law of Moses, “You shall not muzzle an ox when it
treads out the grain.” Is it for oxen that God is concerned?
Not only is theft happening in Evangelical churches, it is happening in the
Roman Catholic Church as the following article reveals:
Stop exploiting nuns for cheap Church labor, Vatican magazine urges
“VATICA N CITY (Reuters) – A Vatican
magazine denounced widespread
exploitation of nuns for cheap or free labor
in the Roman Cath olic Church on Thursday,
saying the male hierarchy should stop
treating them like lowly servants.
The article in the monthly “Women, Church,
World”, remarkable for an official Vatican
publication, described the drudgery of nuns
who do work such as cooking, cleaning and
waiting on tables for cardinals, bishops and priests.
The article, based on the comments of several unnamed nuns, described how
some work in the residences of “men of the Church, waking at dawn to prepare
breakfast and going to sleep once dinner is served, the house is in order and
the laundry cleaned and ironed”.
It said their remuneration was “random and often modest”.”
Evangelical church boards would do well to repent and find a way to meet the
needs of church workers.
Likewise, many so called “pastors” are charlatans that rob th eir constituents. It
is the church that must beware of becoming a victim of a covetous pastor.
We do n ot seek equal pay, but equal sacrifice.
The pastor must n ot only negotiate with thieves in the church, he must paddle
his boat down a river patrolled by pirates that work f or the IRS and liars in
government that covet the treasures of ch urchmen. See the IRS Hoax on SEDM.
One of the problems is a lack of tithing Christians (committed givers). Many
Christians don’t tith e to the church, some because they are greedy or untaught,
others because the present tax system makes it impossible to tithe from a
modest gross income. When th e federal government takes 30, 40, 50% of man’s
income before he receives a net paycheck, how can he tithe, pay his bills, and
save for his future on 50% of his income? It is not possible.
Moreover, many of those that teach a “tithing rule,” are simply not being
honest.

For example, I know a churchman who taught tithing and practiced tithing.
What he didn’t tell h is church, was that his father left him three million dollars
of inheritance money that totally secured his future.
Likewise, I kn ow of a Baptist pastor who struggled to su rvive on $35,000
dollars a year given to him by his church board — a board made up of men who
made between $75,000 and $150,000 a year. When I asked churchmen about the
disparity, one communicated, in so many words, that it was the pastor’s choice
to choose a n on-lucrative prof ession. An other thought they were paying the
pastor too much. Another thought the less pay the man made, the better pastor
he would be.
In one Christian group, the church board thought a pastor wh o received a
monthly income from the church wasn’t walking by faith . . . so they just gav e
him token gifts ever so often to remind them he had to trust God and not them.
The church drove the poor man into despair.
It is a shame f or any church to rob a pastor and then subject h im to the social
security system after he retires . . . and yet, this is what many church systems
do.
The man of God must trust the Lord, but not be naive. It is in the nature of men
to use and abuse the Lord’s servants. Like Laban cheated Jacob, there are
thieves in the “deacon team” that will cheat you. Act Biblically, but prudently
to secure your future.
56. The Widow’s Mite

Luke 21:1-4
This message was delivered by Pastor Brook Stockton at the request of deacons
in the church prior to a fund raising proj ect for a new buildin g. The church was
responsive to the Word of God and to the surprise of all, the f unds raised were
four times higher th an anyone calculated. It was not the message that created
the miracle, but the work of the Spirit in the good hearts of th e people.
Too Much Talk About Money
responsive to the Word of God and to the surprise of all, the f unds raised were
four times higher th an anyone calculated.

A man in the community said he stopped going to church because preachers
talked too much about money.
R.G. Lee respon ded to the attack:
“That the three subjects about whi ch Christ spoke most were wealth,
hypocrisy, and the kingdom of God; that three of the Ten
Commandments deal with money; that sixteen of the thirty -eight
parables in the New Testament deal with money and stewardship; t hat
one verse of every six in the gospels deals wi th stewardship; and that
the great question is not: How much do we give? But rather, How
much do we keep for ourselves?” (Powell, p. 158).
The “Widow’s Mite Inspires Givers,” says Baptist Pastor.
The story of the Widow’s Mite is about the virtue of giving. It is an
encouragement to some and a rebuke to others.
Its virtue transcends the ages showing us that no one is too poor to give and
that no gift is insign ificant.
The story takes place in the Women’s Court on the temple site in Jerusalem
around 30 AD. Under the porches were located 13 large receptacles about f our
feet high that were u sed for receiving off erings. They were called trumpets
because they were made of brass and shaped like a trumpet at mouth of the
receptacle. Each tru mpet represented a worthy cause: gifts to the poor, gifts for
offering, gifts f or the repair of the temple, etc. They were not used to collect
tithes. Tithes were obligatory, but offerings were voluntary gifts given above
and beyond the tithe.
There are two marks of a Ch ristian, givin g and forgiving. This story is about
giving. Ch ristians sh ould learn at least three lessons about giving from the
widow’s mite.
Jesus Watches
Jesus watched the worshippers put money into the treasury: men and women,
young and old, rich and poor.
A story is told about the famous Baptist preacher, J ohn A. Broadus, a professor
of Southern Seminary and of whom Broadman Press and Broadman Hymnal are
named. One Sunday, Broadus stepped down from the pulpit and walked down
the isle with the ushers.
While looking at the worshippers put money into the plate he would pick up
the money, examine and count it. The congregation was greatly disconcerted.
He is reported to have said, “My dear people, if you take to h eart that I have
seen your offering today and know just what sacrifices you made and have not

made, remember that your Savior, God’s Son, goes about these aisles with every
usher. He knows whether or not we abound in His grace” (Powell, p. 160).
Jesus Knows
The trumpets were made of metal and rang out a distinct sound when coins
were dropped into the vessels. Some deduce those present could discern the
exact denomination of the coins offered by the sound they made. The woman
gave two mites, the smallest coin in circulation —just a dink, dink! He knew the
woman was a widow . He knew she gave two mites. He knew she gave all that
she had and that her purse was empty. H e knew who gave that day and how
much they gave. The point of the story, h owever, is not how J esus knew, but
that He knew.
Jesus knows ou r giving record. He knows the Faithful and the Unfaithful, the
Givers and the Takers, the Tithers and th e Tippers. What haunting words for
some! What encouragement for others!
Jesus Rewards
If I had been there on that day, I would have probably grabbed that old lady’s
arm and said, “Here now, Granny, do you know what you are doing? You need
to take some money out, not put money in!”
Interestingly, our Lord did not rebuke th e widow. He would not rob her of the
dignity of giving.
Little did this woman know that her gift would be used as a lesson on giving
for the pillars of the church throughout the new dispensation .
In a church project, Jesus is not concerned about equal giving. He is concerned
about equal sacrifice.
Remember! J esus watches, Jesus knows, and Jesus Rewards.
57. Stewardship
Luke 16:1-15
responsive to the Word of God and to the surprise of all; the f unds raised were
four times higher th an anyone calculated.

1. The Predicament
A rope of guilt and shame choked the peace out of the heart of the business
manager. The rumor that he mismanaged the affairs of his boss was true. His
firing was inevitable.
2. The Plan
Scrambling to preserve and secure his future, he planned one last act of
dishonesty. Possessing the power of attorney, he arranged a meeting with his
master’s business partners to settle their accounts. By paying a fraction of the
debt incurred, he cancelled their remaining balances on his Master’s bill. The
debtors lef t the Stew ard’s presence leaping for joy.
3. The Positive Compl ement
When the master heard what the unjust steward had done, he marveled at the
tenacity of his former manager. By canceling the financial debts of his debtors,
the manager indebted the former debtors to his own kindness. At a future time,
they would be obligated to help the steward in his time of need. Smart move!
4. The Powerful Moral
From this story, Jesus drew a powerful moral: “ The people of this world are more
shrewd in dealing with their own kind than are the people of light ” (Luke 16:8). That
is, the people of this world are wiser at u sing their wealth to preserve their
temporal future than are the sons of light at building their eternal future in the
kingdom of God. Non-Christians are better at managing their earthly resources for
temporal purposes than Christians are at managing earthly resources for eternal
purposes.
A Jew invited a Baptist friend to attend the synagogue. Durin g the service, the
Baptist watched the Jew put in 400 dollars into the collection plate. “Why do
you give so much?” asked the Baptist. “Because God comman ds us to tithe,”
responded the Jew. The following Sunday the Jew went to ch urch with the
Baptist. When the collection plate came around, the J ew noticed the Baptist
only put tw o dollars into the collection plate. Leaning toward his Baptist
friend, the Jew utter, “Almost persuadest me to become a Christian.”
Once I knew a Baptist
He had a pious look;
He had been totally
immersed
Except his pocketbook.
He put a nickel in th e plate,

And then with might and main,
He’d sing, “When w e
asunder part,
It gives us inward pain.
5. The Practical Application
Jesus applied the story to his audience, “Use worldly wealth to gain friends for
yourselves, so that when it is gone, you will be welcomed into eternal
dwellings” (Luke 16:9). By “friends” Jesu s was speaking of souls that enter the
kingdom of God due to the financial investments that support God’s servants
who attend gospel proclamation. Use your wealth to win friends and influence
people for Ch rist. Your wealth should be used to help gospel ministries,
particularly the church, to seek and to save the lost.
In this world of give and take, there are not enough people who are willing to give
what it takes to win the lost.
When I was young minister, I gave myself to soul winning. One winter, after 4
months of f ruitless evangelism, I became very discou raged. Wanting to quit, I
called one of my mentors and told him h ow I felt.
Marion said, “I’ll be down tomorrow.” Th e next day he boarded a plane at his
own expense and flew to see me. Over the next three days, he rebuked me,
encouraged me, and nursed me back to spiritual health. Several days af ter
Marion returned home at his own expen se, I led a man to Ch rist. Over the next
10 years that man led well over 150 souls to Christ.
I too went on to lead others to our Lord. I often thought what might have
happened if Marion had thought more of saving his money than purchasing a
plane ticket. His visit was a lan dmark for me, and his investment reaped
dividends in souls w on to Christ.
PRINCIPLES OF STEWARDSHIP
Continuing his sermon, Jesus iterated four principles of stewardship:

Principle One
Jesus said, “Whoever can be trusted with very little can also be trusted with
much.”
Commen dation is deserved, not by the quantity (much) of on e’s stewardship,
but by the quality ( the little) of that stewardship. If a manager is faithful “in
little,” he will be faithful “in much.” If he is faithful in particulars, he will be

faithful in the universals. If a person has i ntegrity he can be trusted with little or
much.
Col. Christopher Columbus Slaughter was a wealthy cattleman, a banker, and a
devout Christian. He was a gracious benefactor of Baylor Hospital in Dallas,
Texas. Toward the end of his life he revealed a lif elong prayer saying, “I have
prayed the Master to endow me with a hand to get and a heart to give.” Because
C. C. Slaughter had a heart to give, God could afford to put money into his
hand.
Principle Two
Jesus set up another contrast: this time between “worldly wealth” and “true
riches.”
Men tend to separate the sacred f rom the secular. Jesus malign ed this
dichotomy and set the record straight. If one cannot manage earthly treasures,
he cannot manage spiritual treasures (the gospel). If one cann ot manage a
financial business (what he can see), he cannot manage a spiritual business
(what he cannot see) . If a person lacks integrity, he cannot be trusted with little or
much. From God’s perspective, a trustworthy servant is a channel of the River of
Wealth rather than a reservoir.
Someone has said th at one can learn three philosophies of life from the Good
Samaritan:
• The philosophy of th ieves: “What’s thine is mine, I’ll take it.”
• The philosophy of th e Levite: “What’s mine is mine, I’ll keep it.”
• The philosophy of th e Samaritan: “What’s mine is thine, I’ll sh are it.
Principle Three
Jesus discussed two other polar concepts: “someone else’s property” and “your
own property.”
This principle of management informs us of the need to be faithful with what
we are given rather than to be occupied with what we lack. A Christian must
learn to manage what he has if he expects God to grant him what he does not
have. Faithfulness i n managing financial resources promotes one t o manage spiritual
resources. Failure to b ecome a conduit of financial resources through whi ch money
flows disqualifies one for greater privileges.
John Wesley embodied this principle. He knew the vanity of preaching the
gospel from the poorhouse. Amazingly, as his income increased, his necessities
of life remained the same. This enabled Wesley to be a great giver as well as a
great preacher. Because he was a conduit rather than a reservoir, God entrusted
him with wealth. His philosophy was summarized by the f ollowing: a) Make all
you can; b) Save all you can; and, c) Give all you can.

Principle Four
Our Lord set up the analogy of two masters: “You cannot serve God and
money.”
Jesus is not saying it is wrong to earn money or have a desire to earn money.
Rather, he is stating a principle of govern ment. No man can serve two masters
at the same time without injuring one or the other. God, not money, must be
Lord of life. The believer must master money and not let mon ey be the master
of him. God or money will control the human heart. Money will ei ther be a tool or a
master, but it cannot be both.
Perhaps, Hen ry Fielding’s words state it best: “ Make money your god, and it will
plague you like the Devil.”
Steps to Becoming a Wise Invest or
In this parable, Jesus declared a truth that the “people of the world” are wiser
in their use of money for their causes than are the “sons of light” at using their
money for God’s causes, i.e., they are gen erally bad investors (16:8). They
either do not invest much in spiritual causes or they ch oose bad spiritual
investments.
 The first step to becoming a wise investor is by deciding to give on a regular
basis. Do you remember the story of little Zacchaeus (Luke 19:1 -10)? When
Jesus came to his house, he decided to give ½ his possessions to the poor. The
first f ruit of his salvation was giving. The Old Testament standard was a tithe
or 10%.
Wise investors do not make week -to-week decisions on tithing, they make a
one-time decision to be a regular Tither.
 The second step to becoming a wise investor is to decide where to give. Every
day I receive what I call “Help, Help” letters in the mail. All these good causes
want my money. This parable, however, has helped me to remember God has
not called me to support good causes, bu t to support the very best cause with
what he has given me —that which produ ces “friends” or “son s of the
kingdom.” If we do not discern the best spiritual investments, and we continue
to give towards works that yield little for the kingdom of God, then the people
of this world will continue to be wiser th an the people of ligh t.
Since the church is the “ pillar and foundat ion of the truth ” (1 Timothy 3:15), the
church ought to be the first place you give. Without the church, your personal
life and your family life would flounder. If the local church is strong, the
family will be strong. If the family is committed to Christ, the family will be
committed to the local church. By investing in God’s work at a local level, you
will be a wise investor. In February 2000, at Forest Meadow Baptist Church,

Gerald Farley, a financial consultant to churches, shared the results of his
study:
In dying churches, the average church member gives about 2.3% of his income to the
church. I n growing churches, the average church member gives about 6% of his income
to the church. In dynamic churches, the average person gives over 10% to the church.
Secondly, you should consider giving to organizations that are Christ-centered,
Bible-based, faith -operated, and mission -minded. Give upward, i.e., give to
producers rather than consumers. It’s far better to give to a mission board or
seminary for example than it would be to give to a “down -an d-outer” on the
street. Do you know why? Try to avoid “f luff” ministries that squeeze you
emotionally but have little impact in expanding the kingdom of God.
“If you are not sharing you are not carin g, and if you are not giving, you are
not living.”
How wise are you?
58. Baptist Blues

Ephesians 5:3 But fornication, and all uncleanness, or covetousness, let it not
be once named among you, as becomes saints.
A bombshell investigation by the Houston
Chronicle and the San Antonio Express -News
found that over the last 20 years, about 380
Southern Baptist church leaders and
volunteers have faced credible accusations of
sexual misconduct.
Of those, roughly 220 were convicted of sex
crimes or received plea deals, in cases
involving more than 700 victims in all, the
Figure 37: Unsplash report found.
Many accusers were young men and women, who allegedly experienced
everything from exposure to porn ograph y to rape and impregnation at the
hands of church members (Fox News 2/10/2019).
See “Abuse of Faith” Houston Chronicle.

Is it time for the Sou thern Baptist Convention to repent of its pride, Scriptural
violations, its marriage to government, and “Big” church politics? Judgment
must begin at the House of God.
__________________
Trevor Loudon, “The Southern Baptists, the most conservative major Protestant
denomination in the United States, have started down the Marxist road.”
(Enemies Within the Church)
Trevor Loudon, producer for Enemies Within the Church, recently warned
about the dangers of Critical Race Theory in the wake of the Southern Baptist
Convention’s “Resolution 9,” in which CRT was legitimized as a helpful
“analytical tool.”
Loudon explains that in CRT, “racism is about power, it’s exclusively a white
problem, and it’s intrinsic in the current social system.” The solution “to end
racism,” is to “change the existing power structures —a polite way of saying
revolution. Affirmative action, reparation s, and hate speech legislation are all
justified by CRT.”
To those familiar with the state of Southern Baptist education, the passage of
Resolution 9 came as no surprise. Dr. Walter Strickland, who heads up the
Kingdom Diversity Initiative at Southeastern Baptist Theological Seminary, has
for years been promoting liberation theology, which informs CRT.
I’ve repeatedly quoted the highly respected evangelist R. G. Lee (1886 – 1978)
as saying in 1954 after nearly f our decades of ministry “less than 10% of
Southern Baptists sh ow any sign of being born again.”
The same year the w orld - renowned A. W. Tozer said the same of ALL the
“conservative” churches. In 1964 Paris Reidhead quoted both, adding that he
didn’t believe God w ould ever use the American church again.
By the ’80’s Ravenhill did not believe the saved in the “good” churches reached
even 5%, quoted an evangelist who said 2.5%, and he called the American
churches “putrid, eff eminate”…”death,” and “The wickedness of America is the
church’s gift to the world, and “God left America long ago.”
In the ’80’s both Ravenhill and Wilkerson warned that God’s j udgment upon
American would come not because of th e homosexuals and abortionists but
because of the “Christians.”
The most respected spiritual watchmen of the last 100 years said apostasy in
the “conservative” churches was over 90% from WWI to 1954, 95% — 97.5% by
the ’80’s. What is it now, after another 40 years of fake religion?
About ten years ago Wilkerson’s successor Carter Conlon said “The witness of
Jesus Christ is almost extinct in America,” and Richard Owen Roberts said

“Most American churches have n ot had a move of God in generations and most
of those never will again.”
In this hideous situation the obsession of Trevor Loudon et al is obscene:
“The Southern Baptists, the most conservative maj or P rotestant denomination
in the United States, have started down the Marxist road.”
59. How Pastors Become an Enemy of God

James 4:4 Ye adulterers and adulteresses,
know ye not that the friendship of the
world is enmity with God? whosoever
therefore will be a friend (philos) of the
world is the enemy of God.
Definition of adultery: “voluntary .
. . intercourse between a married
person (under contract) and a
person who is not his or her
(lawful) spouse.”
Definition of enemy: “ one that is antagoni stic to another;” in th e context, “ a
Christian who hostile and opposed to God .”
Big name pastors of mega organizations will deny it, but haven’t they
committed adultery against Ch rist by entering into a commercial 501 c 3
contract with the State?
The reason for this adversarial relationsh ip is that past ors an d church boards
have (1) abandoned the authority and suf ficiency of the Holy Scriptures, and
(2) prostituted themselves to the IRS as one of its religious organizations in
order to gain perceived benefits from the pimp State.
The Way to Protect t he Church
The Founding Father of this country understood the necessity of religion and
its important influence on the people, but they also knew the dangers of a
State- Church or a Ch urch -State where the State controlled the Church or the
Church contr0lled th e State.
The States gave eigh teen (18) powers to the federal government (1791) and not
one of them included an ecclesiastical “office of religion” (Article I) or power
to incorporate churches under its authority.

The genius of the First Amendment is that it recognized the power of true
religion and sought to prevent its adulteration by preventing its subordination
to the despotism of the federal government.
” . . . congress shall make no law regarding t he establishment of
religion . . . “
The Way to Destroy a Country
The Founders understood the greatest way to destroy a country is to destroy
religion (Biblical tru th) and to diminish its influence upon th e minds of the
people; and,
. . . that the greatest way to destroy religion was not by persecution, but by its
subordination to the State.
” . . a more certain way is, to tempt her by f avors, by the
conveniences of life, by hopes of fortune (money and power); not b y
that which revives, b ut by that whi ch extinguishes the sense of her
duty; not by that which shocks her, but by that which throws her into
indifference at the tim e when other passions actuate the mind, and
those which religion i nspires are hushed int o silence . . .”
“(wealth) . . . not by what reminds one of it, but by what makes one
forget it; not by what brings indignation, b ut by what makes men
lukewarm, when the ot her passions act on our souls, and those whi ch
religion inspires are si lent” (Montesquieu, Spirit of Laws, bk. 12,
CHS. 4, 5; BK. 24, CH S. 7, 8; BK. 25, CHS. 9, 10, 12).
It was the acceptance of State favors in Europe that sucked vitality out of the
church and smothered Christians with lu kewarm complacency.
Europe is dead and overrun with feminists, secularists, and Muslims because
the church has no soldiers of the cross.
The spirit that drove Christians to drive back the Muslims over the Pyrenees or
die at the Battle of Tours has long vanish ed among Europeans.
Martin Luther refused to acknowledge th e legitimacy of the State -Church in
Germany that now bears his name . . . which is now dead in Zionist controlled
Germany.
The Way of the American Church
Likewise, the American church as a whole has lost its snap, crackle, and pop.
The country has been overrun with blabber -mouth feminists, militant queers,
and the socialist NWO media.
Why? Because the American church went sub silentio towards public policy in
exchange for govern ment favors via a 501 c 3 f ranchise.

While many pastors are in denial, haven’ t American churches sold their
birthright of freedom to the State in exchange for a pot of beans?
Haven’t church boards deposed the King of kings as Head of the Church and
installed Caesar in Washington D.C. as its new sovereign?
“The Internal Reven ue Service administers the tax laws written by Congress
and has enforcement authority over tax -exempt organizations” (IRS.gov).
When Caesar knocked on the Church door and offered certain benefits the
churches, carnal -min ded church boards could not resist the golden glitter of the
franchise offer.
Rather than consulting the King of kings, the church consulted worldly wise
men, “The benefits outweighed the risks,” said the pragmatic British BAR
attorneys.
“Do the math like prostitutes,” advised the li aryars.
“Add the State to your bed, subtract your cl othes of righteousness,
divide your love bet ween Christ and the stat e, and multiply your
money . . . then pray l ike hell you don’t catch STD (spiritually
transmitted diseases).”
When pastors lay down on the bed of adultery for commercial privileges they
birth bastards for th e pagan State.
The results are self -evident.
Pastors are gagged. Churchmen are silen t about the State dancing with queers,
feminists, lesbians, transvestites, traitorous Democrats and Republicans that
accept swarms of armies stealing their way across our borders, secularists,
communists, Antifa, and globalists seekin g to subject American sovereignty to a
world government in a brave new world modeled af ter Sodom and Gomorrah.
Haven’t church boards committed treason by deposing Christ as Head of the
Church and accepting the IRS as its sovereign?
Aren’t pastors called “CEOs” of corporate IRS religious organ izations and not
“shepherds”? (Look up your church information on Dunn and Bradstreet)
Haven’t deacons and elders committed adultery by accepting a government
contract and agreeing to be the State’s 501 c 3 mistress?
Isn’t the church treasurer the secret, uncompensated IRS spy that reports the
organizations private financial activities to the IRS?
Hasn’t the church become a friend of the world (government) by accepting State
franchises? You can’t be more friendly th an by sharing the same bed and
playing hanky panky in the boudoir under the 1023 sheets of the IRS.

Doesn’t the local chu rch become a State whore when she prostitutes herself to
Mystery Babylon by acts of commerce?
Definition of commerce = “sexual intercourse” (Webster’s Dictionary).
Doesn’t the American church (SBC, Methodists, et.al 501 c 3s) commit adultery
when she forsakes h er Lord and f ornicates with the State by interring into a 501
c 3 franchise with the IRS?
“Rebuke your mother, rebuke her, for she is not my wife, and I am not
her husband. Let her remove the adulterous l ook from her face and the
unfaithfulness from between her breasts” “Hosea 2:2).
“Come out and be ye separate ” saith the Lord (2 Corinthians 6:17). Don’t you
know that “whosoever therefore will be a friend of the world is the enemy of
God”?
The Way of Restorat ion
There is hope . . . but deep sins call for deep repentance . . . something proud
CEOs of government approved religious organizations have extreme difficulty
doing.
“Submit yourselves, then, to God. Resist the devil ((the IRS) , and he will flee
from you. Come near to God and he will come near to you. Wash your (unclean)
hands, you sinners ( pastors), and purify your hearts, you double -minded
(having two masters, Christ and State). Grieve, mourn and wail. Change your
laughter to mourning and your joy to gl oom. Humble yourselves before the
Lord, and he will lift you up. ” - James 4:7-10
“If my people, which are called by my name, shall humble themselves, and
pray, and seek my face, and turn from their wicked ways; then will I hear from
heaven . . .” 2 Chronicles 7:14
God will hear pastors when they pray if they turn from “their wicked ways.”
The wicked way includes , but is n ot limited to rejecting the headships of Christ
and appointing the IRS as head of your 501 c 3 religious organizat ion.
60. The “Me Too Movement” Goes to Church

BAPTISTS MISDIAGNOSE THE PROBLEM

The “Me Too Movement” visited the Southern
Baptist Conventions accusing ministers of
dishonoring women and their failu re to manage
sexual sins against women. See article here
“# MeT o o g oes t o c h u rc h : So u th er n B a pti s ts fa c e a
re ck o ni ng o v e r t re a t m en t o f wo m en ” J u n e 8, 201 8
Jason K. Allen, auth or of the Resolution, blames the

SBC clergy for LACKING sensitivity toward women
who have been victims of sinfulness within the
family and church.
Figure 38: Freepik“Many women have experienced horrific abuses

within the power structures of our Ch ristian
world,” Beth Moore, an evangelical teach er, wrote in a letter
It is true women have experienced horrific abuse within the power structures of
our Christian world . . . but so have men!
Because Allen’s perspective is feministic, he misdiagnoses the problem.
Why did he use “sin fulness” instead of the word “crime?”
He cites the f ailure as a deficient view of women.
This is a false premise!
I was an SBC minister and I never met a Baptist minister who f ailed to honor
women or treat them as children of God. Never! If anything, the Baptists have
released the moorings on women f rom Biblical constraints within God’s law -
order out of fear of a feminist revolt in th e church.
The problem is no t that SBC ministers don’t honor women, bu t t h at th e y d o n’ t
ho n o r Go d’ s l a w.
Because the majority of ministers are antinomian, they tend to see abuses
against women as a sin to be forgiven, rather than a crime to be reported.
Likewise, they tend to see abuses b y women against men as tolerable rather
than as a violation of God’s law order. Men do not have a monopoly on sin!
Women are not always victims. Too often , they are predators who by their
motor mouth provoke indignant acts of their husbands.
Seeking to avoid scandals in the church, ministers are prone to turn a blind eye
to physical abuse or sweep sexual transgressions under the ch urch carpet. Out
of sight, out of mind . . . and , out of the newspapers eager to capitalize on sins
within the church community.
Some acts are criminal in nature and not peccadillos that offend the emotion of
this “touchy-feely” generation.

Southern Baptist along with other Evangelical churches have an inadequate
view of the place of God’s law in the church; that is, they have a lilliputian
respect for the Biblical law.
Baptists tend to see New Testament commands as suggestion s and options
rather than law, obligations, and duties. The failure to treat New Testament
commands as law and criminal in nature is the product of more than a little
evil.
Rather than seeing the criminality of certain negative behaviors that needs to
be reported to the police, and a matter of church discipline, SBC pastors
interpret crimes as sins that the victim n eeds to forgive.
When is the last time you have ever heard of an SBC church disciplining one of
its members, male or female, for violating God’s law (1 Corinthians 5)? SBC
churches are all about additions, not subtractions; all about being politically
correct, rather than Biblically correct; an d, all about being “cool,” rather than
holy.
Forgiveness is not the first issue that needs to be dealt with. Some people need
to go to jail for violating common law an d injuring people.
Loving your neighbor means doing your neighbor no harm. Harming a neighbor
is a criminal matter that needs to be punished by civil courts as well as a sinful
matter that needs to be disciplined by the church’s ecclesiastical court.
To be fair, the number one theological issue in Evangelical circles is the failure
to develop an adequate theology of law and its place in the church — a failure
that stems back to th e Ref ormation. The practice of law is the practical
application of Theology. Pastors are notoriously inadequate in the studies of
law; and, therefore, lack perspective on right and wrong.
The issue is not a lack of honor for women, but a lack of honor for God’s law -
order as good for Baptists, all men, and all of man’s institutions.
1 Timothy 1:8 Now we know that the law is good, if one uses it
lawfully (3rd class conditional),
1 John 5:2 By this we know that we love the children of God, when we
love God and obey his commandments.
61. The Spirit Told Me

“He that hath an ear, let him hear what the Spirit Earsaith unto the churches .”
- Revelation 2:7
Have you ever had some well -meaning Christian come up to you and trumpet
out an assertion, “God told me to tell you . . .” ! Or, “the Spirit told me . . . ”
And, speaking with thundering authority from Mt. Sinai!
I can handle a believer informing me, “I b elieve God is leading our church to do
such and such or . . . I feel God is leading me . . . ”
But, nothing scares me more than to hear a Christian say, “God told me to tell
you . . .”
When a Christian says, “ The Spirit told m e . . .” I shudder with bones rattlin’
and knees knockin’.
Is there anyone more dangerous on the planet than someone who is hearing
voices . . . voices from God?
A person who says the “spirit told me” and then claims to have special
knowledge from God on a certain subject is scarier than a visit from the
undertaker.
It’s one thing to speak to God; it is quite another to have God speak to us! Sane
people pray; insane people hear voices.
Such claims need to be seriously examined as these folks appear to be “led
away with the diverse impulses” (2 Tim. 3:6; 2 Pet. 3:17).
On the other hand, God does promise to lead believers and that by His Spirit . .
. but to hear His voice apart f rom Scripture is another matter (Rom. 8:14; Gal.
5:18; Ps. 5:8; 31:3; Prov. 3:6).
How do we know if God is speaking to u s . . . or not?
A Look at the Probl em
Have you ever w ondered how two good Bible scholars, both claiming to be led
by the Spirit, can come up with two diff erent interpretations of a Bible passage?
Both are Ch ristians. Both are students. Both appear to be “Spirit -filled” men,
and yet their theological views are miles apart. How can this be if the Spirit is
guiding both?
Have you ever felt like God was guiding you to purchase a commodity, an d
your spouse comes up to you protesting, “I don’t believe it is God’s will f or us
to make this purchase”? Wham! Bam! Balloon busted!
Or, have you ever been at a church busin ess meeting where h alf the
congregation wants to raise the missionary budget by 50% and the other half
wants to use the funds for a new addition for the children’s Sunday school

wing. Both grou ps believe in Ch rist. Both ask God to guide. Both are seeking
the Spirit’s will. Yet, the church is divided. Where is God in this conflict?
Pastor Robert Morris of Gateway Church in Southlake Texas is a little more
subtle when he says,
“Christians can hear God if they ‘tune into the right frequency,'”
because “God wishes t o have relationships with every individual.”
People must value the prospect of “hearing God’s voice,” he said.
(The Blaze)
Tune into the right f requency? Yea! How do you do that? Hummmmm? I’ve
never heard God speak to me . . . duh, uh, I must not be tuned in to the right
channel.” What channel is that?
What do we do with the not -so-subtle “Christian” who says, “God told me to
tell you . . . .” ?
Wow! You got my attention!! I’d better listen or I’ll go to hell! And, it is even
more frightening when their “inner voice from God” is spoken with such
dogmatism and certainty. Who wants to oppose God?
Consider this: there is something seriously wrong with a person who says,
“God told me . . .” These “touchy -feely” people seriously believe that God is
speaking to them directly and personally . . . in a “still small voice !!”
Such people are as trustworthy as a medium at a graveyard séance. Watch out!
The error of these subjective Ch ristians is that they grade that “inner voice”
(the Holy Spirit to th em) on the same level as the Word of God . . . even more
authoritative than th e Holy Scripture!
Who needs Scripture if God is speaking to you in the inner man? This is
wretched subjectivism —a form of Eastern Mysticism that came to the West in
the form of psychology and new age spirituality.
The gospel of Jesus Christ does not take a man inward ; it takes a man outside of
himself into the accomplishments of Another!
But, there are genuine believers, who h old the Scripture in highest regard; who
seek His will; and, w ho are looking to God to guide them. How can a true
objective Christian know if the Spirit is speaking to him?
An Illustration
Sandy Gregory’s illu stration of the remote employee is worth considering:
Imagine you are hired to open up an office in Anchorage, Alaska.
Your new boss gives you a high -tech looking two -way radio, a
policy and procedure manual, and tells you that you will receive
instructions once you arrive, and off you go. U pon arrival you hear

your boss’s voice over the radio, saying, “I will communicate to
you through this radio unit. But take note: our competitors, our
enemies, also have access to this channel. They will try to
impersonate my voice with false messages to thwart our pu rposes.”
“Oh no!” you panic, “Then how will I know if it is you or the
enemy giving me instructions?”
Your boss’s voice comes back over the radio: “Three ways. First,
considering the situation, check every message supposedly from
me against the policy and procedure manual. Since I wrote it, I’m
not likely to ask you to violate it, right? Also, if I am not talking,
don’t focus in on the noise, pretending that I am. If I am not
speaking, let the manual be your guide. Don’t let any
impersonating voice mislead you, or your own overactive
imagination.
Second, since the Manual does not cover every situation, you will
have to get to know my voice. I know, this will take time, an d so I
am not likely to ask you to do anything radical until we both have
some low-risk successes under our belts. Remember, I understand
the situation perf ectly well, so I’ll go slow at first. A time will
come when I will be able to tell you to do the wildest things, and
you will know it is me. In the short -term, you must be train ed
through low -risk ex perience.
Third, over time, my overall pu rpose for your work will begin to
come into focus. You will begin to see the grand strategy in th e
policy and procedure manual, and the overall pattern of my true
instructions. When this happens, you’ll know instantly if what you
hear through your unit is ‘of me’ , just your imagination, or enemy
misinformation. False instructions will begin to appear silly to you
then. So take heart, and get to work.”
After reflecting on this a few moments, you hear your boss’s voice
again on the radio u nit. “Take all of the money f rom petty cash and
give it the next person that walks in, no questions asked.” H mmm .
. . ? You look in the policy and procedure manual, and this is
specifically forbidden. Besides, you know your boss wouldn’ t tell
you to do something that risky right off. And also there was an
certain “twang” to the voice - an appeal to something different
within you, and a plan that was not in th e long -term interests of
the company. So, even though you are on a hostile channel, you are
beginning to have hope that you can indeed do this j ob.
A Look At the Solut ion

Q: How do we know if God is speaking t o us?
 Know which God you are trying to hear :
There are many spirits in this world. There is the god of the
Hindus, there is the New Age god, the “voice within,” and there is
the Christian God, the one, true, infinite, virtuous, triune Spirit,
the God of Israel, th e God of the Scriptu res, and the God of the
Lord Jesus Christ. The God of the Bible ( YHWH) is separate f rom
His creation and has revealed Himself in history in and through
Jesus Christ. He has spoken in history an d we have that record in
the Word of God. Which of these deities are you seeking to h ear?
When the Bible commands men to hear God, it means to revere,
study, and ponder the Holy Scriptures —n ot some “inner voice”!!
 Pray and expect Christ to lead.
He has and will. But, what evidences is there that God has spoken audibly since
the apostolic era? When a man says that he has heard God speak to him, he
probably fell out of his family tree. There is no command in Scripture f or
Christians to listen to the “Voice Within.”
But, there are plent y of commands for men to hear God by reading and
obeying the Word of God. The ambivalence of our spiritual journey is that sane
people talk to God, but those who hear God speak to them are insane ! If God
Almighty, Father YH WH, is speaking audibly to men today, th en we’d better
get out pen and paper and w rite Revelation 22.
 Avoid power preachers.
Many subjective Christians are very religious and speak as if they have a
conversation with God every morning over a cu p of coffee.
They believe they hear God speaking in that “still small voice” to them. Forget
the Scripture! They don’t need it. They h ave a monopoly on the Spirit. When
they talk to you about their religious ex perience, fire and thunder roar from
their canons with booming certainty: “God told me . . . !!!!” Such a blast of
authority leaves the simple Christian sitting on his hind quarters singed and
stunned. They are in contact with God. You aren’t. And, they want you to know
it. Getting on board with these people is like getting in the back seat of a
Tijuana taxi driver who says, “Si, Senor, I know da place and I’ll take u dare,
cheep!” However, the mature Christian will not be taxied around by these
power preachers. Christ has not sent them!
 Always consult the Manual .

YHWH has spoken in history, and Scripture is sufficient! The mature Christian
uses the Bible as his compass, his road map, his company manual. He makes
sure his inner impulses or inclinations are being regulated by the Word of God.
There is no “inner voice” more authoritative than Scripture!! If the “inner
voice” conflicts with Scripture, God’s sheep follows the Scripture.
It is the truth that sets us free, not our f eelings about truth.
Is there a greater error than the subjective Christian who beh aves like Luke
Skywalker who was listening to the ethereal voice of Obi -Wan Kenobi, “Luke,
follow you r feelings”? Beware of following feelings instead of the Bible.
Feelings are wonderf ul, but never meant to replace truth. The one who desires
to hear the Spirit mu st hear the Word of God (Eph. 5:18; Col. 3:16). The Blessed
Man’s “delight is in t he law of the Lord, and in his law doth he meditate day and
night.” (Ps. 1:2).
 Live by faith.
God loves f reedom and He expects us to exercise our will. Of ten times, we face
a choice between tw o good options. Both are within his revealed will. For
example, a nurse might have two job off ers at the same time from two different
hospitals. One is near where the nurse lives, but the other pays more. What
should the Christian nurse do? God has given the nurse a choice and she has
God’s permission to do what is best for her and her family. It’ s O.K. to make a
choice. It is God’s will that we make a faith decision an d trust him for the
result.
Those who expect to hear a “voice from h eaven” will be greatly disappointed.
We walk by faith, not by sight!
 Be humble or stumble.
People who speak with such dogmatism and authority, “God told me to tell you
. . . “ are blind and arrogant. They seem to want you to regard their word as
equivalent with the Bible.
Rather than leading the Christian to the Scriptures, they want you to regard
them as some kind of prophet f rom God.
Rather than advancing Biblical faith, they create fear and doubt.
Rather than assert, “God told me . . . “, wouldn’t it be more accurate to say, “I
believe God is leading me to do this . . .” or be honest about the source of an
inclination, “I feel th at . . .” Speak the tru th. Avoid such rigid dogmatism! Stop
equating the inner impulse as the voice of God! And, never place that “inner
voice” on the same level as Scripture!! Hearing inner voices and having
“feelings” for God is closer to Hinduism and the New Age Movement than
Christianity.

 Accept trials as part of His will .
When we make a faith choice and the results are positive, we feel good about
the “inner voice” an d good about God.
When we make a faith choice and the results are negative, we feel bad . . . but
only bad, we begin to question God’s leading and His goodness.
Yes, God could have prevented the gloomy consequence of a faith choice.
Perhaps, God did gu ide. Maybe, he didn’ t. We don’t know, for sure. “Health
and wealth” are seldom the key stones to judge the will of God. Job lost both
health and wealth —and, he was smack dab in the middle of God’s will. We
walk by faith, not by sight.
The best we can do is to accept difficulties by faith as His training program to
perfect our character and our f aith. After all, our f aith is “more precious than
gold.” And, God does pour us from “vessel to vessel” purging out the lees in
our lives (Jer. 48:11).
In conclusion, healt hy Christians seek t he God of the Bible and place
themselves and thei r feelings under the authority of Script ure.
Every thought, emotion, and action must bow to the Word of God.
Mature Christians expect God t o lead them , but they understand that life is
filled with ambivalence and choices that demand decisions of faith.
True children of God approach life humbly and by faith . Th ey speak
accurately, “I believe God is leading me or speaking to me to do . . .” They do not
use such dogmatic phrases as “God told me to do such and such!” Hearing an
audible voice is associated with th ose wh ose elevator doesn’t go all the way to
the top floor, and not with mature Christians.
While we have an in ner ear with impulses, and inclinations, and feelings, the
mature believer seeks to discern God’s will by referring to God’s Instruction
Manual. He does not grant any “inner voice” the same authority of Scripture.
Isaiah 8:20 To the law and to the testimony: if they speak not
accordi ng to this word, it is because there is no light in them.

62. Avoiding Capture by the “Isms”
Sermon Notes on Syncretism
Colossians 2:8 Beware lest any man spoi l you

through philosophy and vain deceit, after the
tradition of men, after the rudiments of the world,
and not after Christ.
When I was a boy, we use to play a game called
“Escape and Evasion .” Each side would have a flag
Figure 39: Unsplash
and the goal of the war game was to capture the
enemy’s flag before they stole your flag or captured you and put you in their
prison. The key was to avoid being captured by the opponent’ s police force
while aggressively trying to steal the opponent’s flag (a symbol of sovereignty) .
Did you know that a big horn sheep can see a predator approaching three miles
away? Unfortunately, most Christians can ’t recognize an enemy three feet
away. But, it is much worse than this. Today’s Christian believes that wolves,
coyotes, and big horn sheep can live together in peace if we just pass enough
legislation to regulate mankind. That is, many Christians have been captured
by the predators of this age we call the “isms.”
The Order:
The first word in Colossians 2:8 is “ Beware” and it was an order given to
sentries who guarded the walls of a city during war. It means, “Keep you r eyes
open!!”
The Danger:
Thus, Christians engaged in war must be on guard and put up a defense. The
word “spoil” means “to capture.” Thus, Paul warns Christians to be alert an d
avoid capture in this war for the hearts and minds of men. There is a danger
that Christian soldiers might be indoctrinated in the propaganda war.
Historical Background
Intellectual Greeks targeted the small church at Colossae wherein clever men
employed artifices to enslave the Colossians with a philosoph y of law. The
word “tradition” (paradosis) in verse 2:8 refers to man -made laws that competed
for the devotion of men (Mt. 15:2).
These “traditions” or precepts are the “ rudiments” of the man; i.e. they are man -
made rules designed to control men and utilize them for political ambitions.
These Greek philosophies dealt with the nature of evil that h ad worked their
way into the church. Secondly, these errors contained a J ewish element that

called for dietary restrictions and festival observances. These Judaistic
traditions and Greek philosophies merged with the gospel to produce a weak,
hybrid Christianity that threatened the vitality and purity of the church. To
these false teachers, Jesus was one of many religious teachers with no more
authority than they. In order to preserve the health of the church, Paul sought
to de-couple the gospel from the chains of religious and civil barratry. Thus, we
have the antidote to enslavement by law —the pre-eminence of the Lord Jesus
Christ.
The Enemy’s Weapon
In an effort to win this war, the enemy will use indoctrination to ensnare
believers. Paul warn ed the church to post guards and to make sure they were
not captu red in a propaganda war “through philosophy.” The word
“philosophy” refers to an intellectual movement that competed for the
affections of the people. Good soldiers know the enemy uses lies and deception
to mislead advancin g armies.
“All warfare is based on deception,” said Sun Tsu.
“The wretched thing about being deceived is that the deceived doesn’t
know that he is deceived.”(Stockton)
The means of this deception was “ vain deceit” or what we would call a “ sli ck
sales pitch.” The source of these charming “intellectual movements” was
germane to man (“ tradition of men ” and “ rudiments of the worl d”) and not f rom
God.
The Christians at Colossae were engaged in a war f or their hearts and minds.
The danger was that the Colossians might believe the enemy’s propaganda and
syncretize them with their Christian faith weakening the gospel. Several
intellectual movements won adherents in the first century.
Ancient Intellectual Movements
Gnosticism: Gnosticism was an intellectual movement that attempted to help
save the soul by delivering it from the material world. To the Greek, material
things were evil and spiritual things were good. Evil was “ou t there” and “n ot
within us.” Ideas could save man from evil; therefore, education was the great
savior of mankind.
Stoicism: The Stoic sought to save the soul from destructive emotions or
“feelings” that resulted in errors of judgment. The Stoic, therefore, sought to
remain calm, deny feelings, and emphasize rational behavior. Thus, the Stoics
initiated an intellectual movement that assaulted pleasure with rigorous,
conservative rules and regulations about foods, sex, thoughts, and pleasure in
general. Stoics tended to deny man’s humanity. Bethlehem is the cure f or
Stoicism as well as Gnosticism.

Epicureanism: Epicu rus initiated an intellectual movement that taught pain
was bad and the pleasure was the greatest good. In one sense, Epicureanism
was the opposite of Stoics who denied th eir humanity. The way to obtain
pleasure was to live modestly, f ree of pain, but to give full ex pression to desire.
The extreme result of this application led to an anth ropomorphic, hedonistic
man.
Judaism: Judaism w as a perversion of th e Hebrew faith that developed into an
intellectual movement among Jews —a movement that rejected Christ and
demanded strict adh erence to Jewish case law and legal decisions —decisions
that nullified the Ten Commandments an d the original intent of God’s law. In
short, Judaism believed that law could regenerate society. Therefore, Jews
believe in absolute law and controlling men by law – n ot to be confused with
the rule of law.
Merkabah Mysticism: “Merkabah” means “chariot” and was related to a pursuit
of God through fasting, harsh treatment of the body, and a q uest for visions.
Merkabah Mysticism developed into a spiritual, transcendental quest for the
presence of God through spiritual translation into the heavenly realm – a leap
from earthly restraints to heavenly revelation through hallucinatory
experiences.
The danger at the time of Paul was that these young Christians might be
seduced by these attractive intellectual movements and eith er forsakes the faith
or compromise s the gospel by syncretizing them into the Ch ristian faith.
Modern Intellect ual Movements:
The “isms” of Paul’s day have evolved into seven headed monsters of our time.
Christians must be more diligent “see to it” that no man is taken captive by the
intellectual movements of our day. What are the philosophies that are
capturing Christians today rendering them ineffective and detached from pure
devotion to Christ? Here are a few:
Papism: Papism reached it s peak in the 14th and 15th century wherein papal
authority n ot only dominated Christendom, but monarchs. As the church
became a huge, wealthy corporate conglomerate, authority crystalized in the
papacy. The papacy saw itself as God’s vice -regent on earth with authority
equal to or greater than Christ and the Bible; that is, papal decrees were
preferred above and superior to the Word of God. There was n o Bible for the
common folk so the illiterate looked to Rome for guidance. P apism is the belief
that the pope and ch urch canons have au thority above or at least equal to the
Scripture. John Wycliffe, John Huss, John Knox, William Tyndale, Martin
Luther, and John Calvin confronted absolutions of the Pope, corru ption in the
papacy, and insisted that Christian understand the Bible as th e only authority

for faith and conduct. Thus, the term “Sola Scriptura” became one of the mottos
of the Reformation era.
Jesuitism: Following the Ref ormation an d the Back to the Bible Movement
during the 16th Century was the Counter -Reformation which was centered in
the Jesuits. The foun der of the Jesuits was Ignatius of Loyola (Ignio) a radical
Romanish zealot totally committed to the authority of the papacy. The Jesuits
took an oath to defeat Protestantism by whatever means possible including but
not limited to deceit, misinformation, assassination, and the poisonous cup.
The Jesuits became the black robed assassins for the Catholic Pope. These men
are not lambs, but w olves. Ignatius developed a spirituality called “the
encounter movement” whereby he encouraged f ollowers to practice retreats and
fasting exercises in order to encounter th emselves and to seek an experience
that would validate God’s presence in th eir lives —an experience that became
the pillar of authority of their spiritual journey —an experience that was
superior to the authority of the Word of God. Thus, the J esuits are not only
malicious, they seek inward spirituality; a spiritual experience that becomes the
authority f or life an d conduct.
Secularism: Secularism is an intellectual movement that believes religions are
contradictory; and therefore, cannot solve the problems of mankind. Secularism
declares itself to be f ree of religious ideology and the fair, reasonable umpire of
religious conflicts; that is, only the secular, atheistic man can properly govern
society and provide equal protection f or all people.
Humanism: Humanism is a movement that believes man is th e measu re of all
things; that man is capable of managing his owns affairs apart from the
supernatural; that man through reason, education, and legislation can save
society. Humanism is opposed to theism, and Christianity is its main opponent.
Pop Psychol ogy : Pop Psychology is a composite intellectual movement(s) that
believes man’s problems are unique to th e individual and his experiences; that
man’s problems can be resolved by takin g archaeological journeys into one’s
past to establish blame points for behavior. It is germane to Hinduism where
solutions to problems are hidden deep within the inner divine self. Use of term
like “self -esteem,” “wounds” and “hurts” and “abuse,” “victim,” and “inner
child” reveal the captured mind.
Statism: Statism is an intellectual movement that believes government is the
highest authority on earth and the solution to all of man’s social problems; that
devotion to the State/country is man’s highest calling; that is, government is
god and all men are required to pledge allegiance to the state and pay a tithe
called their “fair share.” Statism results in churches turning over their
sovereignty to the state and actively submitting to all its rules, regulations, and
statutes. Worship of the state is often promoted by a confession, “I pledge
allegiance . . . “

Statism is perhaps th e most cruel of all the isms because it imprisons men for
decades who def y its authority. It is cruel because of its commercial schemes to
plunder the wealth of the nation through fees and f ranchises.
Evolution: Evolution is a pseudo-scientific intellectual movement that believes
mankind is a product of time plus chance and that there are no moral absolutes.
Feminism: Feminism is an intellectual movement that believes women have
been severely mistreated in the Christian west; that they are equal to or
superior to men; and that society would be better off if women would lead the
family, business, an d politics. So effective has been the propaganda of feminism
that society has granted sole power to a woman to decide the life and death of a
father’s unborn child.
Naturalism: This is an intellectual movement called “going green” that
worships “Mother Nature” as the earth god, the source of all living, and that
nature is the standard for human behavior.
Pragmatism: Pragmatism is an intellectual movement that believes man’s
behavior should be determined by what works; that is, there are no moral
absolutes; that the only standard for hu man behavior is positive results.
Legalism: Legalism is a political movement that believes in rule by law; that is,
that law can regenerate society; that the passing of more laws can create a
human utopia free of vice, corruption, and greed. The main adherents to this
religious belief are lawyers, politicians, and legislators.
Zionism: This is an intellectual movemen t that believes the Jews are the people
of God who should rule the world; that men should pray for the “peace of
Jerusalem” (on earth ); that “Israel” becoming a nation in 1948 is a fulfillment of
Biblical prophecy; that Christians should give money to the State of Israel
because they are favored of God and destined to rule the world.
The main slogan of this movement is promoted under the phrase “Judeo -
Christian ethic.” Zionism arose late in th e 19th Century, and was the cause of
the majority if not all the misery of 20th Century.
Zionists are called “J ews,” “communists,” “socialists,” Bolsheviks, liberals, or
leftists. Take your pick; they are all the same. It was the Jewish Bolsheviks who
vicious murdered, raped, tortured, and crucified 20 million Christians in
Russia; Who murdered the Tsar and introduced revolutionary communism in
Russia; they were traitors to Germany; the instigators and th e cause of WWI;
the traitor-communist who boycotted German industrialization; the assassins of
German diplomats; the cause of WWII; Gulf War I and Gulf War II and the
destruction of Libya.
The Zionist control the Federal Reserve, the banks, the media, television,
Hollywood, the porn industry, the car companies, and the shadow government

in the United States. Feminism, liberalism, socialism, abortion, Roe v. Wade,
homosexuality, communism, socialism, taxation of the goy find their source in
the proponents of J ewish Zionism. In fact, it was the Jews in Britain and New
York that financed the communist revolu tion in modern Russia. Their main tool
for mastery of the h uman race is the Holocaust. Though 50 million Indians were
destroyed by Americans in our history an d 60 million Russians extinguished in
Russia, the death of around a million Jews in WWII became the propaganda
weapon of Zionists.
The Jews were quick to play the victim and to blame the Nazis, Germany, and
the whole world for their casualties in th e war. The holocaust is the gagging
tool to prevent criticism of radical Jewish political policies not only here in
America, but in Palestine.
So powerful has been the propaganda an d indoctrination by the Jewish media,
that it totally controls the church in America wherein Ch ristians can be found
worshippin g at the f eet of Christ - rejectin g, Torah hating Ashkenazi Jewish
Zionists. Even Christians call the traitors “God’s chosen people” forgetting that
the Scripture calls them “members of the synagogue of Satan” (Rev. 1:9: 2:9).
Jesus said they follow their father the Devil. No wonder the apostle said,
“Beware of the circu mcision.”
Capitalism: Capitalism is not all bad, bu t there is a form of capitalism that
believes the rich should rule over the poor; that the amount of money one
possess determines a person’s value and worth to society; that one’s importance
is determined by accumulating material wealth.
Constitutionalism : This is an intellectual movement that believes the
Constitution of the United States is an inspired, Ch ristian document and that an
out-of-control government can be corrected by devotion to this secular
instrument—a.k.a. the highest law in the land.
Statism: This is an intellectual movemen t that believes the state is the sou rce
and cause of man’s success; that the state is remedy for evil; that men should be
devoted to the state and serve the state. “Ask not what your country can do for
you, but what you can do for your country” (President Kennedy). “It Takes a
Village to Raise a Family” (Hillary Clinton). “If you are successful, you did not
get there by yourself . Somebody else built the roads and bridges (the state)”
announced President Obama. Statists call for bigger and better government
because and efficient, effective government is the hope of mankind.
Patriotism: There is a healthy view of patriotism wherein neighbors protect
neighbors, but the u nhealthy aspect of patriotism believes th at all ou r problems
are related to government, and that the n oblest use of one’s energies should be
employed to correct abuses so that government can create the utopian society.

Marxism: This is another Jewish intellectual movement that believes in the
abolition of private property and the redistribution of wealth ; that is, that the
government has the right to steal a rich man’s property under color of law and
give it to the poor; that the state should rule man from cradle to grave; that
service to the state is man’s highest good. It is also called “socialism” or
“communism” or “health care.”
Neo-Liberalism: Liberalism is a seven -headed monsters that morphs itself
every day. It is the belief that each man should choose his own values, that
there are n o absolutes, and that men shou ld practice tolerance toward diversity
of values accept those who advocate absolutes. The key slogan of liberalism is
“Diversity is our strength.” Thus, liberals promote giving eq ual protection to
all religions, multiculturalism, adoption of Sharia law, protection of Islam,
infanticide, homosex uality, and other destructive human ideologies.
Syncretism: Syncretism is an intellectual movement that believes “all truth is
God’s truth” and that a Christian should incorporate all the truth in the “isms”
supra on par with th e Word of God. It is opposite of Jesus’ teachings: “Sanctif y
(make them holy) in thy truth: thy Word is truth” (Jn. 17:17). Syncretism is
perhaps the most dangerous of all the “isms” because it believes that wolves,
coyotes, and big horn sheep” can live together in peace throu gh the rule of law.
The whole idea that Christians can happily live side -by-side with child
molesters, baby - killers, Sodomites, and Statists is absurd.
The Gospel of Christ
The gospel of Ch rist teaches that He entered the world and overcame the
“isms” by virtue of h is death, burial, and resurrection.
The gospel promotes “limited law” and its enforcement on law -breakers, but it
makes n o claim that society can be regenerated th rough law.
Men are regenerated by confessing their sins and placing their trust in the
living Christ. Grace, not law, is what transforms men. Law, not grace, is what
purges evil f rom society.
The Solution:
The solution to all th e “isms” of our age is twofold:
First, those who have trusted Ch rist as the Lord and Savior must “beware” of
the “isms” and to resist capture. Know your enemy! Freedom is a high calling
and the Christian must do everything in his power to avoid capture by the
“isms” that seek his affection and his fin ances. Resist, resist, resist!! Put up a
fight. Hide (Sun Tsu)! Stop submitting to the billions of statutes passed by men
called “tradition of men” and “rudiments of the world” (Col. 2:8).

Christians believe in the rule of law (the Golden Rule); i.e., the rule of God’s
law. But, no Christian should be taken captive by those hell -bent on controlling
all mankind by zillions of man -made statutes enforced by a zombie police force
who worship the state!!! (See Col. 3:20; Ps. 94:20).
Second, the believer needs to realize that he is under a higher authority than
the State.
He has been “transf erred” out from under the authorities of this age and
placed under the authority of Christ who is the Head over all rule and
authority ( Col. 1:13; 2:1). He is a citizen of kingdom of God ( Col. 1:13), and has
been made complete in Christ (Col. 2:10).
The term “ complete” or “fullness” is a naval term referring to a ship that has a
full crew with supplies for all.
“In Christ” the Christian has all that he n eeds to navigate his way through the
sea of “isms” in our time. When a Christian surrenders to the authority of the
“Lord Jesus Christ” ( Used 81 times in the NT), he is not only “complete,” he is
a threat to no man. But, he is a threat to all the “isms” that seek his devotion
and allegiance. He is not “lawless” because he is “in -lawed” to Christ.
We are involved in war! “Escape and Evasion,” is no game. P redators are
prowling through th e media and the edu cational system taking prisoners .
A big horn sheep can see an enemy approaching three miles away?
Unfortunately, most Christians are as blind as Hellen Keller and can’t see an
enemy three feet aw ay from them . . . bu t the studied Ch ristian man that
understands his authority and completen ess in Christ can not only evade
capture, he can enjoy the fruits of Christ’s accomplishments in and through a
knowledge of the gospel.
63. Pastor, Are you Armed?

Psalm 149:6
“Let the high praises of God be in their mouth, and a two-edged sword in their hand;”
Would you feel comf ortable going to a temple concert where all the choir
members were fully arme d ready to kill? This is what it was like going to the
temple in ancient Israel.

The liberal media has so brain washed th e American people that many
Americans think is evil to defend his family against lethal force.
Therefore, let’s take a look at the subject of self -defense in Scripture
A Study Resource on the Biblical Doctrine of Self Defense
Exodus 20:13 Th ou shalt not kill.
Pilgrims Going To Church
Artist G e o r g e He n r y B o u g h t o n
Year 1867
Medium Oil on canvas
Dimensions 73.7 cm × 132.1 cm (29 in × 52 in)
Location T h e R o b e r t L . S t u a r t C o l l e c t i o n , N e w - Y o r k Hi s t o r i c a l S o c i e t y ( O n p e r m a n e n t
loan from the New York Public Library ), New York City
Historical Background
George Henry Boughton’s (1833 -1905) painting Pilgrims Going to Church in
1867 was originally called “The Early Puritans of New Englan d Going to
Church.” Boughton was known as the “painter of New England Puritanism”
and here portrayed the Pilgrim Church of men, women and ch ildren walking to
the meetingh ouse on guard in defense of their liberty. Notice the two men on
the right, with one alerting the other, and some looking in th e direction of a
sound or distu rbance coming f rom the woods (Plymouth Rock Foundation).
Several interesting facts need to stated:
Pilgrim men took th eir muskets and swords to church. Men sat on the outside
of the pew in case they had to rise, grab their guns, and shoot Indians attacking
them. Better a lawless savage be killed th an a Christian man and his family!
Pastors would preach with a musket next to the pulpit. After the message, the
pastor would grab his gun and head to the back of the church – not to shake
hands, but to peep out the door to see if there were any wolves or Indians

present; that is, the pastor saw himself as not only pastor, bu t a manly -
defender-shepherd of the flock.
The Need for Self -Defense
The two places we n eed to feel safe is at home and in the church. But, in recent
times antich rist criminals seek to disturb that peace in the chu rch. The AP Press
lists these recent violent events in church es:
Aug. 13, 2016: Imam Maulana Alauddin Akonjee and his f rien d
Thara Uddin were fatally shot as they lef t a New York City
mosque. Oscar Morel, 35, was charged with second -degree mu rder.
Aug. 9, 2016: A shooting during a party at a Jersey City, New
Jersey, church left 17 -year-old Leander Williams dead and two
teenage girls wounded. Daequan Jackson , 18, was charged with
murder.
April 24, 2016: Mark Storms fatally shot 27 -year- old Robert Braxton
III during Sunday services in a suburban Philadelphia church.
Storms, 46, argued self -defense, but was sentenced to 10 to 20 years
in prison for voluntary manslaughter.
Feb. 28, 2016: Rev. William B. Schooler, 70, was fatally sh ot by his
68-year- old brother inside an office at St. Peter’s Missionary
Baptist Church in Dayton, Ohio, as Sunday services were winding
down. Daniel Schooler was f ound guilty of murder and sentenced
to 31 years to life in prison.
June 17, 2015: Nine black worshippers including a pastor were
killed by Dylann Roof, a 21 -year-old white supremacist, after he
prayed with them for nearly an hour. Th e shooting happened at
historic Emanuel African Methodist Episcopal Church in downtown
Charleston, South Carolina. Roof was convicted of f ederal hate -
crime and obstruction -of-religion charges and sentenced to death.
April 13, 2014: Neo - Nazi and former Ku Klux Klan leader Frazier
Miller J r. fatally shot Dr. William Corporon and his 14 -year- old
grandson Reat Underwood outside an Overland Park, Kansas,
Jewish center as they arrived for a community event. He then drove
to a Jewish retirement community where he fatally shot Terry
LaManno, who was visiting her mother.
March 31, 2013: A 28 -year-old man fatally shot his father during
Easter services at the Hiawatha Church of God in Christ in
Ashtabula, Ohio. Reshad Riddle then made a rambling statement at
the pulpit while yelling about God and Allah, still holding his
handgun as panicked worshippers fled the church.

Dec. 2, 2012: Elemen tary school music teacher Gregory Eldred, 52,
shot his ex -wife, Darlene Sitler, while she played the organ du ring
a church service at the First United Presbyterian Church in
Coudersport, Pennsylvania.
Oct. 24, 2012: A former facilities maintenance employee at World
Changers Church International in College Park, Georgia, open ed
fire, killing church volunteer Greg McDowell, 39, while he was
leading a prayer. Police arrested Floyd Palmer, 51, who was found
guilty but mentally ill and sentenced to life in prison.
Aug. 5, 2012: Six members of the Sikh Temple of Wisconsin, in Oak
Creek, were fatally shot by a white supremacist, Wade Michael
Page. Page was shot by a responding officer and later killed
himself.
May 9, 2012: Joseph Lewis Jr., 84, was fatally shot while sittin g in a
car guarding Victory Way Assembly Church of God in Christ in
Detroit, Michigan. Two teenagers, 15 -year-old Anthony Williams
and 18-year-old Alandre Boone, attacked him while a Bible study
took place inside. Police suspected robbery was the motive. Both
teenagers were tried and convicted as adults for second -degree
murder.
May 3, 2012: A homeless man killed himself after fatally shooting a
priest and a church secretary at St. Peter’ s Episcopal Church in
Ellicott City, Maryland. Police said Douglas Franklin Jones had
been turned away f rom the church food bank about two weeks
earlier for visiting every day instead of weekly.
What does the Sixth Commandment mean?
 Both the savi ng of life and t he talki ng of a life is a duty of man.
 Self-defense and defendi ng the innocent is a duty of man.
All of God’s commandments are stated in the negative, “Thou shall not . . . “, or
has a negative element attached. Moreover, each commandment has an
opposite, positive application.
For example, the Seventh Commandment states, “Th ou shall not commit
adultery.” The opposite of adultery is th e unwavering commitment of the
married couple to one another and their f amily.
 The fundamental meaning of the Sixt h Commandment is thou shall not
murder or take a life unjustly.
The opposite of the Sixth Commandment is thou shall save lif e . . . the lif e of
the innocent, your family and neighbors, and YOU R OWN LIFE! Killing another

who is trying to take your life unjustly is a just application of this
Commandment.
Both the saving of life and the taking of life (justly) is a duty of man. A man
may take the life of another without violating the law of murder. There are 18
instances where God ordered men to take life. See Deuteronomy to determine
the lawful means of taking a lif e through self -defense or capital punishment.
This is not Jewish law. It is God’s law for all men . Jewish law is found in the
Talmud – a kind of law that nullified the Commandments of God (Matthew 15).
Death penalty in the Old Testament
Exodus 21:12 He that smiteth a man, so that he die, shall be surely
put to death.
Numbers 35:16-17 “But if someone strikes and kills another person
with a piece of iron, it is murder, and the m urderer must be executed.
Or if someone with a stone in his hand strikes and kills another
person, it is murder, and the murderer must be put to death.
Deuteronomy 19:11 -12 But if out of hate someone lies in wait,
assaults and kills a neighbor, and then flees to one of these cities, t he
killer shall be sent for by the town elders, be brought back from the
city, and be handed over to the avenger of blood to die.
Exodus 21:14-17 But i f a man come presumptuously upon his
neighbour, to slay him with guile; t hou shalt take him from mine
altar, that he may die. And he that smiteth his father, or his mother,
shall be surely put to death. And he that stealeth a man, and selleth
him, or if he be found in his hand, he shall surely be put to
death. And he that curseth his father, or his mother, shall surely b e
put to death.
Deuteronomy 27:24 “Cursed is anyone who kills their neighbor
secretly.” Then all the people shall say, “Am en!”
Numbers 35:30-32 “‘ Anyone who kills a person is to be put to deat h
as a murderer only on the testimony of witnesses. But no one is to be
put to death on the testimony of only one wit ness. “‘Do not accept a
ransom for the life of a murderer, who deserves to die. They are to b e
put to death. “‘Do not accept a ransom for anyone who has fled to a
city of refuge and so allow them to go back and live on their own land
before the death of the high priest.
Genesis 9:6 If anyone takes a human life, that person’s life will also
be taken by human hands. For God made human beings in his own
image.

Exodus 22:19 “Whoever lies with an animal shall be put to death.”
Acts 25:9-11 But Festus wanted to do the Jews a favor. So he asked
Paul, “Are you willing to go to Jerusalem to be tried there on these
charges with me as your judge?” Paul said, “I am standing in the
emperor’s court where I must be tried. I haven’t done anything wrong
to the Jews, as you know very well. If I am guilty and have done
something wrong for which I deserve the death penalty, I don’t reject
the idea of dying. But if their accusations are untrue, no one can
hand me over to them as a favor. I appeal my case to the emperor!
10.Romans 13:1 -4 Everyone must submit to governing authorities.
For all legitimate authority comes from God, and those in positions of
authority have been placed there by God. So anyone who rebels
against authority is rebelling against what God has instituted, and
they will be punished. For the authorities do not strike fear in people
who are doi ng right, but in those who are doing wrong. Would you
like to live without fear of the authorities? D o what is right, and t hey
will honor you. The authorities are God’s servants, sent for your
good. But if you are doing wrong, of course you should be afraid, f or
they have the power to punish you. They are God’s servants, sent f or
the very purpose of punishing those who do what is wrong. So you
must submit to them, not only to avoid puni shment, but also to keep
a clear conscience.
1 Peter 2:13 Submit yourselves to every ordinance of man for the
Lord’s sake: whether it be to the king, as supreme;
2 Thessalonians 1:8 -9 in flaming fire, inflicting vengeance on those
who do not know God and on those who do not obey the gospel of our
Lord Jesus. They will suffer the punishment of eternal destruction,
away from the presence of the Lord and from the glory of his might .
John 3:36 Whoever bel ieves in the Son has et ernal life, but whoever
rejects the Son will not see life, for God’s wrath remains on them.
Revelation 21:8 But the cowardly, the unbelieving, the vile, the
murderers, the sexually immoral, those who practice magi c arts, the
idolaters and all liars –they will be consigned to the fiery lake of
burning sulfur. This i s the second death.”
Revelation 21:27 But nothing unclean will ever enter it, nor anyone
who does what is detestable or false, but only those who are written
in the Lamb’s book of life. (List provided by “biblereasons.com/death -
penalty).

Military Code Article III - If I am captured I will continue to resist by all means
available. I will make every eff ort to escape and to aid others to escape. I will
accept neither parole nor special favors from the enemy.
Explanation: The misfortune of captu re does not lessen the duty of a member of
the Armed Forces to continue resisting en emy exploitation by all means
available. Contrary to the Geneva Conventions, enemies whom U.S. f orces have
engaged since 1949 h ave mistreated prisoners while in captivity.
What does the Bible say about self - defense?
If self-defense is wrong then why does God defend His people?
 Self Defense is ri ghteous because God defends His peopl e . . . and, we are
to be like our Heavenly Fat her who is perfect.
2 Kings 19:34 – For I will defend this city, t o save it, for mine own
sake, and for my servant David's sake.
2 Kings 20:6 - And I will add unto thy days fifteen years; and I wi ll
deliver thee and this city out of the hand of t he king of Assyria; and I
will defend this city for mine own sake, and f or my servant David's
sake.
Psalm 20:1 - (To the chief Musician, A Psal m of David.) The LORD
hear thee in the day of trouble; the name of t he God of Jacob defend
thee;
Psalms 59:1 - (To the chief Musician, Altaschith, Michtam of David;
when Saul sent, and t hey wat ched the house to kill him.) Deliver me
from mine enemies, O my God: defend me from them that rise up
against me.
Psalms 82:3 - Defend the poor and fatherless: do justice to the
afflicted and needy.
Isaiah 31:5 - As birds flying, so will the LORD of hosts defend
Jerusalem; defending also he will deliver it; and passing over he wil l
preserve it.
Isaiah 37:35 For I will defend this city to save it for mine own sake,
and for my servant David's sake.
Isaiah 38:6 - And I wi ll deliver thee and this city out of t he hand of
the king of Assyria: and I will defend this city.
Zechariah 9:15 - The LORD of hosts shall defend them; and they shall
devour, and subdue wi th sling stones; and they shall drink, and make
a noise as through wi ne; and they shall be filled like bowls, and as the
corners of the altar.

Zechariah 12:8 - In that day shall the LO RD defend the inhabitants of
Jerusalem; and he that is feeble among them at that day shall be as
David; and the house of David shall be as God, as the angel of the
LORD before them.
Judges 10:1 - And after Abimelech there arose to defend Israel Tola
the son of Puah, the son of Dodo, a man of Issachar; and he dwelt i n
Shamir in mount Ephraim.
 God not only expects men to defend neighbors and friends, but helps those
who risk their life t o save others .
• See Abraham's rescue of Lot f rom five plundering kings in Genesis 14.
• See David’s Mighty Men and their bloody accomplishments ( 2 Samuel
23:8ff).
• See God’s blessing on David and his rise to fame based on def ending his
nation against a belligerent, aggressive Golia th.
1 Samuel 17:45 -47 Then said David to the Philistine, Thou comest to
me with a sword, and with a spear, and with a shield: but I come t o
thee in the name of the LORD of hosts, the God of the armies of
Israel, whom thou hast defied. This day will the LORD deliver thee
into mine hand; and I will smite thee, and take thine head from thee;
and I will give t he carcases of the host of the Philistines this day unto
the fowls of the air, and to the wild beasts of the earth; that all the
earth may know that t here is a God in Israel . And all this assembly
shall know that the LORD saveth not with sword and spear: for the
battle is the LORD'S, and he will give you into our hands.
God enabled David to kill and behead David. This was self - defense. It was not
murder! God approved and gave David the ability to kill the man. This was
war. It was his life or the life of Goliath. Better for Goliath to die for his
country than David die for his country.
What is war? It is th e right to defend your country. It is the power of a nation
to execute the death penalty upon those seeking to kill and steal.
 Self-defense of one’s family is a duty of man.
It is obligatory and incumbent upon each man to defend n ot only his life, but
the life of his family.
Exodus 22:1 If a man shall steal an ox, or a sheep, and kill it, or sell
it; he shall restore five oxen for an ox, and four sheep for a sheep. 2 If
a thief be found breaki ng up, and be smitten that he die, there shall
no blood be shed for him. 3 If the sun be risen upon him, there shal l
be blood shed for him; for he should make ful l restitution; if he have

nothing, then he shall be sold for his theft.
This man is n ot only stealing, he is on private property and stealing private
property. The owner can’t see the man's intent or whether he is or is not armed.
If he kills the thief, God does not accuse the defender of his property (at night)
a murderer.
During the day time, the owner can see the man, identif y him, and know
whether or not he is armed. He can captu re the man, accuse him, and let the
authorities indict an d try the man. He has no authority to kill a thief unless he
is armed having an intent to kill.
What if it is daytime and the man is armed? You can kill the man in act of self -
defense . . . if necessary and fiercely and with a clear conscien ce. This is not a
carte blanche power, but limited, lawful power to defend life and property with
lethal force.
Deuteronomy 22:23 -27 If a damsel that is a virgin be betrothed unto
an husband, and a man find her in the city, and lie with her;
24 Then ye shall bring them both out unto t he gate of that city, and
ye shall stone them wi th stones that they die; the damsel, because she
cried not, being in the city; and the man, because he hath humbled his
neighbour's wife: so t hou shalt put away evil from among you.
25 But if a man find a betrothed damsel in t he field, and the man
force her, and lie with her: then the man only that lay with her shal l
die:
26 But unto the damsel thou shalt do nothing; there is in the damsel
no sin worthy of death: for as when a man riseth against his
neighbour, and slayeth him, even so is t his matter:
27 For he found her in the field, and the betrothed damsel cried, and
there was none to save her.
Note the princi ple : the woman has a responsibility to defend her virtue in the
city against an attacker; the man has a responsibility to defen d a woman and
her honor in the cou ntry. Men have a duty to defend the weak in the city and in
the country. If she is molested in the city, authorities are to execute both the
woman and the man; if she is molested in the field, only the man is to be put to
death . . . either for molesting the woman; and, or failing to defend her. In the
city, people have authority to presume th e woman consented; in the field, the
people have authority to presume the man is guilty of rape.
There is no such thin g as “absolute evidence” to remove all doubt. For this
reason, western nations have adopted the principle “beyond reasonable doubt”
to convict the accused in a criminal case. In a civil case we use the principle

“preponderance of evidence” which is not the same as “beyon d reasonable
doubt.”
 Men must act responsibly and not allow themselves to be placed in a
circumstance that may give rise to reasonable accusation; women must be
ready, willing, and able to defend themselves agai nst an attacker.
If there is no eviden ce of a struggle -crying out, biting, scratching, etc., then a
jury can assume con sent.
Story 1: On March 27, 1964, Catherine (Kitty) Gen ovese returned
home from her work managing a Queens bar. It was around 3:20
a.m. when she parked her car an d walked toward her apartment in
the Kew Gardens neighborhood of Queen s, New York. She
screamed. 38 people heard her, but no on e can to rescue her. Were
the 38 witnesses actual accomplices to h er murder. I believe so.
Story 2: October 23, 2008 The rape happened Wednesday nigh t in a
fifth floor apartment of the Clinton Cou rt Apartments. The su spect
remained in the apartment for nearly an hour and a half and
brutally raped the woman at knifepoint. "All of sudden I hear a
woman screaming an d she was screaming help, please help us, call
911," the woman said. No one called for help. She walked an d
stumbled a mile to report the attack.
On another occasion, in the 1100 block of Lombard, says the article,
a knife-wielding man followed a 22 -year-old woman in the foyer of
her apartment building, but fled when sh e screamed, alerting
neighbors. (https://6abc.com/archive/6467573/)
Story 3: Woman Gan g Raped - Neighbors Hear Screams Don't
Bother to call 911. A neighbor, Benite San gare, told Action News,
"She got in the hallway, slammed her door shut and screamed. I
didn't pay any attention to it. I thought she fell over something,
and that was it. I went to bed.
Why wasn’t Benite Sangare alert man an d conscious of his duty to
rescue a screaming woman? Why didn’t he fulfill his duty as a
man? Should he have been charged with criminal negligence?
(https://www.democraticunderground.com/discuss/duboard.php?az
=view_all&address=389x3530530 ).
Story 4: “Teens Beat Homeless Ohio Man To Death” and no on e
stops to help (https:/ /www.cbsnews.com/news/teens -beat-
homeless-ohio-man-to-death/).

Story 5: HORROR A TTACK Woman ‘attacked by rapist Fiston Ngoy
for 40 minutes on train as passengers filmed attack and didn’t call
911’ (https://www.the -sun.com/news/3893794/woman -raped-f iston-
ngoy-train-passengers-filmed/).
 God wants all people to be punctilious in defending life and property .
Deuteronomy 22:4 - Thou shalt not see thy b rother's ass or his ox f all
down by t he way, and hide thyself from them: thou shalt surely hel p
him to lift them up again.
There is no excuse to bypass an animal (cow, sheep, dog) who’s life is in
danger! God law does not permit a man to hide, ignore, avoid, or blink at
trouble!!
Exodus 23:4 - If thou meet thine enemy's ox or his ass going astray,
thou shalt surely bring it back to him again.
 Positive commands require spiritual energy. God orders men to dutifully
care for their neighbors life and his property .
If we apply the argument from the less to the greater, then we should apply
this to self -defense; that is, if God h olds us responsible to protect our
neighbor’s troubled animal, then He expects us to protect not only our
neighbor’s life, but our own life.
Source: John Weaver’s sermon:
https://www.sermonaudio.com/saplayer/ playpopup.asp?SID=912081524365
PART TWO
 The fundamental meaning of the Sixth Commandment is
thou shall not murder or take a life unjustly.
The positive side of the Commandment is thou shall protect
innocent life .
 Defending life from lawless criminals is the duty of men.
 Capital punishment of a murderer is the duty of man.
The model Scripture holds out to Christians is "to be perfect
even as your heavenly Father is perfect. God is called the
Figure 40: "Lord of Hosts"; that is, He is the Lord of armies and armies
Unsplash are used to protect people.
First, since God defends His own house, we have a duty to protect our house
and our families.

When Uzziah, the proud presumptuous king, trespassed on temple grounds, the
Lord struck king with leprosy.
Second, since God defends Jerusalem., we have a duty to defend the church.
Isaiah 31:5 As birds fl ying, so will the LORD of hosts defends
Jerusalem.
Isaiah 37:35 For I will defend this city to save it for mine own sake,
and for my servant David's sake.
Third, since God def ended the people of Israel, we have a duty to defend our
neighbors.
Zechariah 9:15 The LORD of hosts shall defend them; and they shall devour,
and subdue with slin g stones; and they sh all drink, and make a noise as
through wine; and they shall be filled like bowls, and as the corners of the
altar.
Fourth , since God ordered the people to protect land marks, men have a right
to def end a nation and its borders.
Proverbs 22:28 Do not move the ancient boundary Which your fathers
have set.
Deuteronomy 19:14 “You shall not move your neighbor’s boundary
mark, which the ancestors have set, in your inheritance which you
will inherit in the land that the Lord your God gives you to possess.
Deuteronomy 27:17 ‘ Cursed is he who moves his neighbor’s boundary
mark.’ And all the people shall say, ‘Amen.’
Fifth, God ordered men to defend the lif e of their neighbor's ox. Using an
argument of lesser to greater we reason as follows: If men are to protect their
neighbor's animals, how much more should men defend the lives of their
friends and neighbors.
Sixth, since God ordered the Levites to be armed to defend th e holy ground of
the temple, we have a duty to defend the church and holy doctrines. Since God
ordered the Levites, (priests, singers, poets and student of Holy Writ, and
soldiers), to be armed, men have a right even a duty to be armed.
Psalm 149:6 Let the hi gh praises of God be i n their mouth, and a
twoedged sword in their hand;
Lesson from Samson (Judges 13 -15):
God ordained Samson to be a Nazarite f rom birth; that is, to be a holy man
dedicated to the will of God. He gave Samson the duty of killing tyrants in
Philistia who had en slaved God’s people. Killing was a holy act . . . a duty of
this Nazarite.

As a Nazarite, he had a duty to protect h is sanctity. When he failed to protect
his sanctity, Delilah robbed him of power.
Thus, from Samson's failure we learn that all men have a duty not only to
defend their life but their integrity.
64. The Number One Need in the Church

Psalm 42:1 . . . As a deer pants for flowing streams, so pants my soul
for you, O God.
Thus, the number on e need among
Christians is a heart that thirsts and pants
to know Christ.
A healthy soul is a h ungry soul. A loss of
appetite f or God’s Word is a symptom of a
spiritual disease.
“Man shall not live by bread alone,” sai d
Jesus.
Figure 41: Freepik A man will become the sum total of his
hungers, be careful f or what you desire.
Most Ch ristians are hungry for wealth, f or power, for dynamic encounters and
experiences, but few will take the time to plow th rough Scripture day after day
to know God.
Many spend hours in front of the T.V. watching movies, and only secon ds with
their Bibles. The icons on the remote con trol are worn thin, but their Bibles
look bran spankin’ new.
Don’t get me w rong. Christians want something from God.
They want Him as a good luck charm or a genie in a lamp or a benevolent Santa
Claus, but few have callouses on their knees and a worn Bible on their desk
from seeking the Savior.
How many Christian s do you know that carry a Bible with them to work to read
it at lunch or during a coffee break?
Dead people don’t eat!
Sick people are not hungry!

I was having a Bible study with a f riend over lunch and the owner of the
restau rant came up to me. We began talking. She was interested in what we
were studying. “The Bible,” we replied. I asked the owner how often she saw
people reading or studying the Bible in her diner. She said, “Never!” And, it
was 2:00 on Sunday afternoon and the diner was filled with Christian people
who had just come from a church service . . . and not one had a Bible in hand.
Not one!
“The church is sick!” I thought to myself.
Diseased Christians can go week after week and never read a text from the
Holy Scripture. But, healthy Christians burn with hunger to know Christ better.
If we are not wearin g out your Bible in search of God and His ways, we are not
following Christ!
If we don’t have worn pages in our Bibles, we could be spiritu ally sick!
God’s perf ect man declared, even in the midst of failed health said, “I have
esteemed the words of his mouth more th an my necessary food,” (Job 23:12).
Listen to Christians after church. What are they talking about? Are they
discussing the sermon, or are they talkin g about business, food, sports, kids,
school, work, weath er, trucks, and the latest hit movie . . .?
But, what a blessed church that has Christians with Bible in h ands discussing a
passage of Scripture with one another after a service.
The need of the hou r is hungry Ch ristian MEN panting to know Christ better.
Let’s be one of them.
65. The Cost of Soul-Winning

Someone has said th e way to eat an elephant is one bite at a time. The same is
true in seeking to win the world for Christ. It begins with one person.
My challenge is not to try to reach the world, but to REACH ONE. Each one
REACH ONE.
If Each One will REACH ONE, we will reap in the harvest. But, reaching one
can be expensive. It will cost to win the lost. You should be willing to pay
whatever it cost to REACH ONE because Jesus splurged His resources to
REACH ONE.

“ . . . there met him out of the tom bs a m an with an unclean spirit . . .” (Mark
5:1)
What we have here is a salvic feast, a banquet table of redemptive delights. You
can appreciate the delicious fruit by sinking your teeth into the juicy
pomegranate of redemptive efforts to REACH ONE man for Christ.
Scene One
The Terrifying Boat Ride
After a long, busy day, Jesus said to his tired disciple -
evangelists, “Let us cross over to the oth er side of the
sea” (Mark 4:35 ). Wh at a night! Snow glazed winds
from Mt. Hermon licked across the Sea of Galilee
chilling the night air. Sea spray bit the flesh chapping
the skin and leeching courage out of anx ious hearts.
Like a seesaw, powerful waves tossed th e toy ship up
and down terrif ying the crew during the horrendous
storm. Thoughts that the giant sea was going to
swallow them into its gut gorged the min d. Is this the
currency evangelists have to spend in order to REACH
ONE man for Jesus?
Figure 42: Freepik Scene Two

Meeting the Demoni ac
Arriving safely on the other side of the Sea near Gergesa, the exhausted
evangelists were met by a maniac. His appearance tasted like rancid meat. From
his calloused bruised feet to the top of his matted hair, he was a freekin’
mystery.
His olive-black eyes set in cave - dark sockets and his raw nakedness shocked
the pure mind. He lived in a mysterious graveyard seeping with death, and
paraded around at n ight scrounging for food and molesting the villagers. He
lacerated his arms and legs, and made h owling sounds du ring the darkness of
the night. His haunts and howls scared the goodness out of men. Armed with
chains, acidic person alities ventured out to try and capture th e crazy man. All
attempts to control the demented sank into the sea of failure like stone weight.
The maniac possessed supernatural strength and broke the ch ains. He was not
the kind of man most of us would put on our “Ten Most Wanted List” of people
to reach for Christ. But, the man was on J esus’ list.
The naked man whose skin had been bron zed by the cruel Sun raced toward the
exhausted evangelists growling out commands to the Son of God to spare him
(the evil spirit) the bitterness of torment. His raspy voice and gnarled flesh
packed salt into the fear -shredded hearts of the sailors.

It was for this moment that Jesus crossed the Sea. With a mighty display of
salvic power, Jesus woofed out orders to the putrefied spirits. Peeled like an
onion, the foul odors of rotting demons departed f rom the black core of the
man. The sweet f ragrance of salvation en tered the soul of the man and filled his
emptiness. In a moment, the regenerative powers of the kingdom of God were
at work in this man’s heart. As the grain s of goodness were planted in his soul,
the gall of bitterness disappeared. Contentment filled his inner core. How
sweet are the fruits of salvation.
Scene Three
Pig Stampede
Awakened by loud vibrations, the disciples snapped to attention like Roman
soldiers. With eyes as large as ostrich eggs and nasal passages pulsing with
anticipation, the mesmerized evangelists were hypnotized by the oinking,
screeching pigs inex plicably stampeding down ragged ravines toward
threatening sea cliffs. C louds of dust swirled high in the morn ing air. Breath
soured. The earth ru mbled. Grunting sounds bellowed like foghorns from a
herd of swine flesh. The slosh and slop of plunging swine into the glassy sea
fermented in the gut. Baked in the oven of wonder, the sizzling scene branded
the minds of the evangelists forever. As the dust settled, an eerie silence
migrated to the disturbed ridges. The disciples stood silent gazing upon
thousands of swine carcasses floating on the lake.
Turning their attention from the swine stampede, the twelve evangelists
attended former demoniac who was sitting calm and sane. Warm hands touched
his cold shoulders. A used cloak was tenderly placed over the man to cover his
masculine nakedness. Emerged from his stupor, a thankful smile appeared on
the parched lips of this new creation. His body hummed with joy, and the peace
that passes all understanding settled in like the morning dew to refresh the
souls of all.
Salvation is a deep mystery that turns lives right side up. Did you kn ow that
the word evil spelled backward is the word live? When Jesus converts the soul,
He cast out evil and makes men live. Did you know that stressed spelled
backwards is desserts? Jesus invited a starving man to his kingdom banquet
and treated him to his salvic desserts. God provides a banquet of delights f or
those who trust him.
Scene Four
Rejection by the Vil lagers
A short time later, the disciples heard more grunts and groan s. Looking up they
saw something more alarming than the demoniac, rotten fruit —a crowd of
disgruntled investigators. When the locals saw the f ormer demoniac sitting in

his right min d, one might think that juices of gratitude would be dripping f rom
their lips. But, the crowd had been suckin g on sou r grapes and acidity coated
their tongues. With f oul breath in their mouths, the locals req uested Jesus
vacate their country. Why would anybody ever ask sweet Jesus to leave? It
appears that the dust of insanity that once choked the demoniac now clogged
the throats of the locals.
Interestingly, sweet Jesus honored their f ear -driven request, but not before
leaving them a pastor. The former demon iac having tasted the delicious f ruits
of redemption asked Jesus if he could join His band of disciples. Jesus said,
“No,” to the man’s lamb -like prayer. Rather, He assigned this new sheep to a
mission field. The people he once terrified became his congregation. Years later
during Jesus’ Perean Ministry, Jesus came back through this region and many in
the former madman’s congregation received the Lord.
The Cost of REACHING ONE
Think of the cost of REACHING ONE!

Jesus spent the strength of the disciples.
The disciple-evangelists endured an all-n ight
storm, the terrifying assault by the demon
possessed man, the harrowing experience of
2000 stampeding pigs racing to their death, and
the rejection of the local villagers. Jesus
Figure 43: Upsplash, Micheille exhausted the disciples’ bodies, terrified their
Henderson minds, and shredded their emotions to REACH
ONE man with salvation. Will it cost us any less to REACH ONE man for
Christ?
Jesus spent many man -hours seeking to REACH ONE.
Thirteen men crossed the Sea. Thirteen men ministered to one demoniac and
then left to return across the Sea. I estimate that the whole mission trip took
about 15 to 20 hours. If we say it took 18 hours from 13 men, then a total of 234
man-hours were invested to REACH ONE man for Ch rist. If each man -hour was
worth twenty dollars an hour, then Jesus spent four thousand, six hundred and
forty dollars of time to REACH ONE man in need of him. And, this was one
day’s mission budget!
Jesus spent capital t o REACH ONE.
Two thousand pigs were drowned in the process of deliverance. If the average
cost of a pig was $200 dollars, then Jesus spent over $400,000 dollars to REACH
ONE. But, this was more than a herd of pigs. This was a swine business. Pigs
produce other little pigs. A good sow will produce eight to 15 little baby pigs.

This was BIG BU SINESS in those days, and this size of pig farm would be worth
at least a million dollars in today’s currency. Think of it. Jesus spent over a
million dollars to REACH ONE man. Will it cost us any less to REACH ONE
man?
Is one person really worth all the emotional energy, man -hou rs, and money it
cost to REACH ONE for the kingdom of God? Jesus thought so.
What are you spending to REACH ONE man for Christ? What is your church
willing to spend to REACH ONE person with the good news of the gospel .
No, we are not talking about spending money for the latest Baptist attendance
program.
66. The Praying Church

When a rock rolls down a hill it will
eventually come to rest. When an
automobile runs out of gas, it will
eventually stop alon g the side of the
road.
In physics, we call this the law of
entropy, i.e., the available amount of
energy in a closed system diminishes.
All systems are moving toward a state
of rest.
FigurF
e i4g4u:r U
ep4 5s p l a s h
As a church, we are always fighting
rest, inertia, loss of energy. The tendency of every Christian movement is
toward entropy. Ou rs is no different. At times we feel tired, sluggish, and sooo
busy. What do we do when the second law of thermodynamics dominates our
lives?
There was a church like this in the Bible —the Jerusalem church (Acts 12 ). They
were at least 12,000 strong at one time in their history, but Saul’s persecution
scattered this church to the four winds. Local sentiments cast a shadow of
negativity over the Christians who remained in the area, and they became very
unpopular in the media. Quite a change from the esteem they enjoyed earlier in
their history (Acts 5:13). The waves of economic ruin and loss of jobs thrashed
this boat load of Ch ristians against the rocks leaving some families in deep
water and financial shambles. Pove rty set in like a New England fog to chill the

bones and sap energy from souls of those struggling for existence. It was a
terrible time for these people.
Herod Agrippa
Herod Agrippa, the playboy wonder, was king at this time. He began a
campaign of persecution to destroy the church in Jerusalem. Born in 10 B.C.,
Herod was the son of Aristobulus and the grandson of infamous Herod the
Great. Aristobulus w as killed by his father in 10 B.C. This caused Caesar
Augustus to say he would rather be Herod’s pig than one of Herod’s sons.
Agrippa’s grandmother was Mariame, a Hasmonean princess. Herod Agrippa
was educated in Rome with his boyhood friends, Caligula and Gaius (later
Roman Emperors). Agrippa lived a life of luxury —a sort of playboy life in
decadent Rome. At one time, he was arrested by Tiberias for criticizing the
Emperor. When Tiberias died in 37 A.D., Agrippa’s fortunes improved. Caligula
or Gaius appointed Agrippa over northeast Palestine, the region of Galilee and
Perea, and gave him the title “king” which is why he is known as King Herod
Agrippa (41-44 BC).
The Death of James
Like his grandfather, Agrippa was half -Jew and half -Idumean. A slick
politician, Agrippa was loyal to Rome, but he practiced a form of Judaism in
order to pacify the J ews. Learning that the leading Jews were disgruntled with
the sect of Christianity because of their extension into the Gentile community,
Herod Agrippa had James, the brother of John, arrested, imprisoned, and put to
death. It is here that our story begins: “Now about that time Herod the king
stretched forth his h ands to vex cert ain of the church.” - Acts 12:1
James was the first apostle among the twelve to be put to death. Notice the ease
in which Agrippa is able to find James to arrest him and to behead the apostle.
There appears to be no resistance, no struggle, no protest. The affair was a
simple, quick, unjust execution of a good man by an evil king.
The church will always experience resistance to its message. One of Satan’s
strategies to cripple God’s work is to target church leaders for destruction:
“Smite the shepherd and the sheep shall be scattered ” (Zechariah 13:7) .
The Arrest of Peter
When Herod took a poll and learned that he gained points for executing James,
he followed suit and arrested Peter, the leading pastor of the sect. The arrest
took place during the Feast of Unleavened Bread, an eight - day feast at the time
of Passover. Apparently, Peter was kept in prison during this time. Agrippa
planned to conduct a mock trial at the conclusion of the feast, trump up charges
against Peter f or breaking some statutory law, condemn him, and then put him

to death. Herod knew this would please the leaders of the Jews and that his
popularity w ould rise in the polls.
To assure results, A grippa placed Peter in prison, possibly Fortress Antonio.
Peter was guarded by four squads of soldiers, that is sixteen trained Roman
commandos. Two were chained to Peter, one guarded Peter’s cell door, and the
other guarded the main prison gate. Rotating shifts, fou r soldiers would stand
guard th ree h ours at a time, twice a day.
Peter knew he was marked for martyrdom. The Lord predicted his death (John
21). Imagine Peter’s thoughts while he was chained between these two soldiers
contemplating his death. He must have th ought, “This is it!” Things seemed so
final.
The Church Asleep
Notice that when James was arrested, the church did not protest. They did not
march in the streets. They did not send a letter to remonstrate against the
arrest. They did not pray! No prayer, n o petitions, no pleadin gs went up to the
throne of God on behalf of James. Perhaps, they were so wrapped up in
personal problems they did n ot pray. Maybe they were spiritually asleep and
lethargic, or possibly they did not discern the animus residin g within the heart
of Herod Agrippa. Whatever reason, th ey did not pray.
We learn a truth: People are often oblivious to the struggles of their leaders.
Who would have ever guessed that Spurgeon suffered from depression because
of the criticism of jealous contemporaries? Who among the saints knew the
fears that shredded the soul of Adoniram Judson. Leaders usu ally do not hang
out their dirty laundry in public. We need to understan d that leaders are n ot
immune to the struggles of humanity. Some are eaten up with the fear of
rejection, some with the fear of criticism, and some with the fear of poverty. We
need to pray much for our leaders.
The Praying Church
Notice the difference between the arraign ment of Peter f rom J ames: “So Peter
was kept in prison, but the church was earnestly praying” (12:5).
The Powerful Result s of Prayer
Powerful Deliverance : On the eve of Peter’s execution, an an gel came to Peter’s
aid. While the soldiers were in a deep sleep, the angel unlocked Peter’s chains,
ordered him to get dressed, and the two of them busted out of prison.
Scurrying through the streets, Peter arrived at the house of Mary, the mother of
John, and reported the good news. Shortly, thereafter, Peter went underground.
Powerful Joy: When Peter arrived at Mary’s house and knocked at the door,
Rhoda was “overjoyed.” Leaving Peter outside, she raced to tell the praying

saints the good news. Prayer results in joy. Some of us can testify that we have
come discouraged to many a prayer meeting, but whoever leaves in the same
state?
Powerful Judgment : When Herod heard of Peter’s escape, he investigated the
incident and ordered the guards to be executed.
Later, Herod attended a meeting in Caesarea to entertain a petition by Blastus
from Tyre and Sidon. Apparently, the people of Tyre and Sidon offended
Herod. Dependent u pon the grain crop from Judea, the people of Tyre and
Sidon needed to make amends and appealed to Herod at Caesarea th rough their
agent Blastus. At the forum, Herod wore his silver robe, acted pompously, and
flaunted his royal power in an arrogant, boisterous manner. When people
attributed deity to A grippa, he lapped up the praise like a starving dog. But,
his arrogance ascended to heaven like odors f rom an open sewer, and an angel
of judgment was dispatched to end his life. Herod died suddenly. Josephus tells
us that he was seized in the stomach with a severe pain and died within days.
Powerful Evangelism : The Scripture tells us that “the Word of God continued
to increase and spread” (12:24). This is God’s way of tellin g us that the
Christians began to proclaim the gospel and that many more people placed
their faith in Ch rist. The Greek verbs “increase” and “spread” are imperfect
verbs indicating that this harvest was n ot a spurious, one -time event, but a
continuous on -going revival in the region.
How to Pray Powerfully
We must ask the question, “How can we pray and see the mighty power of God
revealed?”
Pray rebelliously: Prayer is ultimately an insurrection again st the status quo.
Prayer happens because people refuse to accept the world as it is. Prayer is an
organized rebellion against evil, meanness, injustice, immorality, sin,
transgression, and w ickedness of the age.
Pray earnestly: The word “earnest” ( h=n evktenw/j ) is an adverb describing the
kind of prayer that was offered. The word “ earnest” is translated “ deeply” ( NIV)
in 1 Peter 1:22). The word is used to describe the Lord’s agon y and blood sweat
in Luke 22:44. In J onah’s discourse to the wicked city of Ninevah, he advised
them to put on sackcloth and pray “mightily to God.” The word “ mighty” (LXX)
is our word “earnest.”
Pray continually : Th e Greek verb for prayer is a present participle and it
communicates that this church prayed continuously during Peter’s arraignment.
Immediately, when the church heard that Peter was imprisoned, they knew
what to do. They fell on their knees and prayed f or Peter. Th ey did not stop
praying until Peter was out of jail.

God is not calling us to pray 24 h ours a day for the rest of our lives. But, I
believe there will be seasons when we need to be on our knees for times of
sustained prayer.
Pray publicly: By praying continuously, we do not mean that every individual
prayed 24 hours a day for eight days, but that the church organized itself in a
way that prayer was going up continuously because of the crisis. This was
public prayer, group prayer, and church prayer. It was the power of collective
prayer that resulted in Peter’s release, and it was the lack of public prayer that
resulted in the death of James.
Interestingly, n o apostle was present at these prayer meetings. Individual
church members initiated the prayer. Wh y is it that church members tend to
wait till leaders in the church organize prayer meetings? I want to go on record
to say that you never need my permission to start a prayer meeting.
Pray specifically: Note that this church prayed earnestly “f or him” (Acts 12:5).
They did not simply pray that God would bless the world, but they that Peter
would be delivered f rom certain death. Their prayer was specific; that is, they
argued with particularity Peter’s plight before Him Who can reverse the
inevitable. When praying, we need to narrow ou r focus. Avoid shotgun prayer.
Send a silver bullet.
Pray sacrificially : Apparently, Peter was delivered in the middle of the night.
People were losing sleep during this time of intercession. This kind of prayer is
costly, but it purchased Peter’s deliveran ce.
Pray weakl y: When Rhoda sprinted to tell the rest of the sain ts that Peter was
at the door, they thought she was out of her mind (12:15). All were shocked by
Peter’s arrival.
We kind of laugh at this incident, but that is exactly how we would have
responded. These are our kind of people. God allowed us to see the
“humanness” of these people so we migh t know that powerful praying does not
come f rom perfect people.
You see, our prayers are a mixture of faith and unbelief, of hope and despair, of
heaven and of earth. I wish it were otherwise. But it isn’t. We pray weakly, that
is, we pray to an Almighty God as frail saints struggling to believe God f or the
impossible. Instead of pretending to be pit warriors f or God, I think it is best to
argue our weakness. David confessed, “I am poor and needy, come quickly to
me, O God” (Psalm 70:5). In other words, don’t let the consciousness of your
humanity keep you f rom j oining the saints at a prayer meetin g.
In conclusion, we have examined an historical crisis that th reatened the
prosperity of the gospel. If Satan can destroy leaders, he can destroy a church.

These saints were not perfect people, but they responded properly to a local
crisis and reversed the course of history.
As a church, we will constantly be battling impotence, tiredness, weakness, and
fruitlessness. Vision will grow dim. P rograms will die. Laborers will quit.
Energy will wind down. How do we overcome the law of entropy? The solution
is to rebel and to be a praying church. P rayer is not part of our work; it is our
work. We can do mu ch for God af ter we have prayed, but we cannot do much
for God until we have prayed.
Let us be a praying church!

References
Holy Scripture Isaiah 30:15 ........................................... 149
James 4:4 ............................................... 223
1 Corinthians 10:31 .................................. 31 Jeremiah 5:1 .......................................... 163
1 Corinthians 11 ................................. passim John 2 ..............................................35, 209
1 Corinthians 14:23 .................................. 57 John 2:17 .................................................35
1 Corinthians 16:2 .................................. 185 Judges 4-5 .............................................. 172
1 Corinthians 5 ....................................... 107 Leviticus 13 ............................................ 103
1 Corinthians 6 ....................................... 113 Leviticus 19:2 ......................................... 182
1 Corinthians 6:9 -10 ............................... 179 Leviticus 19:32 ....................................... 153
1 Corinthians 9:9 .................................... 212 Luke 12:51 ............................................. 148
1 Peter 4:17 ............................. 117, 119, 128 Luke 16:1-15 .......................................... 216
1 Samuel 15:3 .......................................... 24 Malachi 1:11 ............................................37
1 Timothy 3:15 ......................................... 62 Malachi 3:6 ..............................................24
1 Timothy 3:16 ......................................... 73 Mark 4:35 .............................................. 256
1 Timothy 4:1 .................................... 34, 175 Matthew 28:19-20..................................... 78
2 Thessalonians 2:3 .................................. 33 Matthew 3:13-15 ...................................... 78
Acts 12 .................................................. 259 Matthew 5:13 ......................................... 138
Acts 13:10 ............................................. 180 Proverbs 15:1 ......................................... 140
Acts 20:7 ............................................... 185 Proverbs 16:31 ....................................... 153
Colossians 2:8 ........................................ 235 Psalm 149:6 ........................................... 242
Deuteronomy 12:8 .................................. 135 Psalm 19:7 ............................................... 43
Deuteronomy 22:5 .................................. 166 Psalm 42:1 ............................................. 254
Ephesians 5:3 ......................................... 221 Revelation 2:7 ........................................ 229
Exodus 20:2-3 ................................... 51, 160 Titus 2:14 .............................................. 158
Exodus 5:1-3 .......................................... 204 Zechariah 3:7 ........................................... 24
Genesis 14:18 .......................................... 75 Zechariah 4 .............................................. 52
Habakkuk 2:20 ........................................ 149 Zechariah 8:17 ........................................ 181

Bibliography
Francis A. Schaeffer, How Should We then Live , Fleming H. Revell Co., New
Jersey, (1971) .
Gary DeMar, You’ve Heard It Said , (1991), Wolgeuth & Hyatt Publishers,
Brentwood, Tennessee.
George Eldon Ladd, A Theology of the New Testament , (1974) , Eerdmans,
Grand Rapids, MI.
John R. Rushdoony, Institutes of Biblical Law (1973).
John Weaver Sermon s, sermonaudio.com.
Peter Kershaw, In Caesar’s Grip , (2000), Heal Our Land Ministries, Branson
Missouri.
Sanders, J.O. (1971). The Incomparable Christ . Moody Press, Chicago.
Stockton, B. (2022). The Five Pillars of th e Gladiator Gospel 2.0 . Family
Guardian: https://nikeinsights.famguardian.org/forums/topic/five -pillars-of-
the-gladiator-gospel -e-book/
Stockton, the Crisis of Church Incorporation , Form #13.017,
NikeInsights.famguardian.org/publications.
Stockton, The Case f or Headcovering and the Restoration of Law in the Church ,
NikeInsights.famguardian.org/publications
Stockton, Commentary on Romans 13 , Form #17.056,
Stockton, Correcting the Upside Down Gospel ,
The IRS Hoax , Sovereignty Education an d Defense Ministry, SEDM website.

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IF I COULD DO CHURCH AGAIN

PASTOR BROOKY R STOCKTON

Brooky R Stockton, PHD

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Ackn ow led gm en ts ...................................................................................................... 6

Cruci Dum Spiro Fido

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Family Motto: Cruci Dum Spiro Fido

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2. List of Things Done Right

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3. List of Things Lacking

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Cruci Dum Spiro Fido

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7. God’s Message to Traitors

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8. The Pastor Search Letter

From the Chairman of the Board of Deacons at First Church

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9. The Marks of True Discipleship

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THE SEVEN MARKS OF TRUE DISCIPLESHIP

1. A supreme love for Jesus Christ.

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10. The Sloppy Church

The pastor stood up dressed in blue

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11. Clowns Entertaining the Goats

Over the past few years, there has been a tidal

Figure 5: Source - Syracuse.com Joshua Harris, author of ‘I Kissed Dating

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12. Where Have All the Prophets Gone?

Zeal is a praise worthy zeal to preserve something precious.

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13. Do Church with Dignity and Excellence

“ . . . my name shall be great among the gentiles, saith the LO RD of hosts . . .”

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14. The Sufficiency of Scripture

Figure 8: Source unknown