/2006_04 by Uplook

UPLOOK M AY 2 0 0 6

Assess the Need • Catch the Vision • Take the Challenge

What’s a Priest without a

SACRIFICE? THOSE OTHER NEW TESTAMENT PRINCIPLES Shawn Abigail

THE LORD’S PRAYER Mark Kolchin

SIOUX FALLS UPDATES www.uplook.org

Agnus Dei - Francisco de Zurbarán (1598-166 4)

FROM THE EDITOR’S DESK by James Martin

What’s a Priest without a Sacrifice? The offering speaks for itself. ne cannot read the Old Testament without recognizing the crucial role of the priesthood. The Lord provided its inception, guidelines, upkeep, sustenance, and workplace. But there was one thing that the Lord asked Israel to provide: the sacrifices. Without these offerings, the priest would be no true priest. The altars would be empty; the tabernacle vacant. For what’s a priest without a sacrifice? Without a sacrifice, the priest could not minister to man, for there would be no means of making atonement. And without a sacrifice, the priest could not minister to God, for there would be nothing to offer up to Him—“Command the children of Israel, and say unto them, My offering, and My bread for My sacrifices made by fire, for a sweet savour unto Me, shall ye observe to offer unto Me in their due season” (Num. 28:2). A priest without a sacrifice is no priest at all. Although we aren’t Levitical priests, that principle holds true today. Sacrifices are an essential part of our priesthood: “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Pet. 2:5). Every believer has the priestly privilege and duty to offer up spiritual sacrifices. And what are these spiritual sacrifices? • Service (Php. 2:17). Many of us know what it is to sacrifice for our houses and our hobbies, but how many of us are pouring our time and energy and resources into the Lord’s work? • Giving (Php. 4:18). Do we, like the Philippians, sacrifice more than a token of our physical blessings to help the Lord’s people and service? • Praise (Heb. 13:15). How much time do we spend praising the Lord and giving Him thanks? • Doing good works and sharing (Heb. 13:16). This isn’t always easy or convenient. It doesn’t always fit with our schedule. In fact, it can require a sacrifice! • Our bodies (Rom. 12:1). We’re to glorify God in our bodies. Everything the body does, every place it goes, every object that passes through its hands, every word on its lips, every moment it is granted—all of these belong to the Lord and should be offered up to Him. In the Old Testament, very little was more odious than priests who kept for themselves that which should have been offered up to God. It is no different today. Are we faithfully exercising our priestly duties and offering up our spiritual sacrifices? Sacrifices were mandatory for the Old Testament priesthood; and they are an essential part of the New Testament priesthood. But, of course, that’s not the real point. The real point is that a sacrifice was the key to the greatest priesthood of all. The Lord Jesus Christ is our great High Priest. It was as the Scriptures say, “necessary” for Him to have something to offer (Heb. 8:3). He had to have a sacrifice. And what a sacrifice it was! “And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this Man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God” (Heb. 10:11f ). The Levitical priests offered countless sacrifices, day after day—all of them useless in fundamentally and permanently dealing with sin. But Christ offered “one sacrifice for sins for ever,” and it was enough. More than enough. “But now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself” (Heb. 9:26). The priesthood that surpasses every other is founded on the greatest sacrifice of all.

O "For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins" (Hebrews 5:1)

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UPLOOK MAY 2006

Volume 73 • Number 4

Founded in 1927 as Look on the Fields, UPLOOK is published monthly except for occasional combined issues which count as two issues, by Uplook Ministries, 813 North Ave., N.E. (P O Box 2041-49501), Grand Rapids, MI, 49503. Phone: (616) 456-9166 Fax: (616) 456-5522 Website: http://www.uplook.org E-mail: uplook@uplook.org

F E AT U R E S

OFFERING UP; GOING FORTH Eric Kalmbach

THE PRIESTHOOD OF ALL BELIEVERS David Dunlap

WHAT IS TRUE WORSHIP? John Scarsbrook

MELCHIZEDEK Keith R. Keyser

INTRODUCTION TO THE LEVITICAL OFFERINGS Willie Burnett

THE LORD’S PRAYER Mark Kolchin

THOSE OTHER NEW TESTAMENT PRINCIPLES Shawn Abigail

UPLOOK magazine is intended to encourage the people of God in fidelity to His Word, fervency in intercessory prayer, labors more abundant, and love to the Lord. Believing in the practical Headship of Christ and the local autonomy of each assembly, this is not intended to be an official organ of any group or federation of local churches. The editor and authors take responsibility for materials published. For any blessing which accrues, to God be the glory. UPLOOK is copyrighted solely for the purpose of maintaining the integrity of the material. It is not intended to limit the proper use of articles contained in the magazine. Please include the words: “UPLOOK magazine, by permission” on photocopies made for personal use. For large quantities or other purposes, contact UPLOOK.

Submissions

WHAT IS HE DOING NOW? J. Boyd Nicholson

Back Cover

COLUMNS EDITORIAL What’s a Priest without a Sacrifice? NEW LIFE IN HIM One Rainy Day FRONT LINES SCIENCE & YOU Small May be Big but it isn’t New FOR PREACHERS Peter’s First Epistle TRUE STORY Sioux Falls Calls ELDER HELPS New Testament Pastoral Care LOOK AT BOOKS “And Some…Evangelists” FINALLY, BRETHREN “By All Means”

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NEW LIFE IN HIM From seed planting to fruit growing

One Rainy Day The head covering—what’s the point? young lady had been visiting a small assembly of about 60 believers. She appreciated the teaching and the warm fellowship of the Christians there. Her particular concern, however, was the practice of the head covering worn by the women at the weekly meetings. She and her husband had spent most of their Christian lives in a large denominational church of around 1,000 people. The concept of the head covering was totally foreign to them. Then one day a rainy downpour changed her thinking. It opened her eyes to the teaching of 1 Corinthians 11 on this subject. (More on the rain later.)

Glory and coverings 1 Corinthians 11 weaves the subject of biblical headship together with the glory of God. There are three glories mentioned in the chapter: the glory of the man (v. 7), the glory of the woman (v. 15), and the glory of God (v. 7). Biblical instruction on the women’s veil should not be confused with cultural fads. It is based on non-cultural principles associated with headship (v. 3), creation (vv. 79), nature (v. 14), and angels (v. 10). Veils or coverings are used symbolically in many different ways throughout Scripture (e.g. Gen. 3:7; 24:65; Ex. 3:25; 25:20; Isa. 6:2; Ezek. 28:14). In 1 Corinthians 11, however, the veil is used as a means to give God the glory in the meetings of the assembly. We read that the man’s glory (the woman) is symbolically concealed with a natural covering, the long hair of the woman (v. 15). The woman’s glory (her hair) is then concealed with a second, removable covering (vv. 5-6). The end result is the uncovered head of the man which represents God’s glory as stated in 1 Corinthians 11:7, “For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God…” It is not that man’s glory is to be seen and woman’s glory is to be veiled; God’s desire is that both the man’s and the woman’s glory be veiled so that only 4

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the glory of God is evident in the church gathering. Headship Man’s position as “head” is not by merit but by appointment. Biblically, men are delegated leadership roles as God’s representatives—or “image”—in the assembly of believers (1 Cor. 11:7; 14:33-35). While some feel this truth denigrates women, few consider the sobering weight of responsibility associated with this position (Jas. 3:1; Heb. 13:17). Bible teachers are subject to correction and judgment (1 Cor. 11:29, 32; 14:29), and the overseers cannot be “lords” over God’s people (1 Pet. 5:13). Biblical headship is not an issue of equality any more than is the relationship that exists between God the Father and God the Son. 1 Corinthians 11:3 reminds us that “the head of Christ is God,” yet surely there is no inequality between God the Son and God the Father. When it comes to equality between the sexes, God’s perspective is this: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” Therefore, the concept of headship does not suggest a gender inequality, but rather that God desires order among His people (1 Cor. 14:40). The young lady who wrestled with the teaching of 1 Corinthians 11 changed her thinking during the unexpected downpour of rain. Fuming over her thoroughly soaked hair, she recalled a section from verse 15 that she had steadfastly resisted: “if a woman have long hair it is a glory to her.” Her anger now became a testimony against her. At that particular moment her hair meant everything—it truly had been her glory! She was now convinced that God was to receive all the glory—not a man, not a woman, only God. The following Sunday she happily covered her head as a symbolic testimony that God must have the pre-eminence in the assembly. This was a first step in acknowledging God’s truth regarding headship and the glory of God. —R A N DY H O R N

FRONT LINES Pray around the world; praise around the clock

Invest in the D.R. Congo Pray for delivery of books and supplies in a war-torn land!

How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

ince last fall the Everyday Publications’ print shop has been engaged in a major printing project for the believers in the war-torn country of D.R. Congo. A 20-foot container was purchased and loaded with approximately 70,000 books in French and Swahili, as well as blankets, baby clothes, a number of specially marked vests for deaf people, tarpaulins, and a wheelbarrow. The container will be shipped from Canada to Mombasa, Kenya. From there it will be directed overland by missionaries to Kampala, Uganda, and then to its final destination in the D.R. Congo. This journey is expected to take up to three months. The project was made possible by the generous help of the Lord’s people in Canada and the U.S. for believers in this ravaged part of the world. Prayer is requested that the container will travel safely without incident or delay, and that the contents may prove to be a blessing and encouragement to the Lord’s dear people there. Many are slowly returning from refugee camps and places of hiding where they were spared from bloodshed and are now attempting to re-establish homes, livelihoods and Christian communities. www.everyday.on.ca

TURKEY HILL RANCH BIBLE CAMP Various week-long camps are planned for ages 8-17 during Jun and Jul at Turkey Hill Ranch, Vienna, MO. Those 15 or older are encouraged to prayerfully consider serving the Lord on staff. The Labor Day Family camp is scheduled for Sep 1-4. Speakers: Keith Trevolt (adults) & Buddy Hughes (children). Visit www.turkeyhillranch.com for schedule and applications. Contact: 573-744-9293 email: thrbc@turkeyhillranch.com

Aug 6-12 • 3rd–6th Grade Aug 6-12 • Young Adult Out-Trip Registration for these camps or information can be found at www.lwbc.org Contact: 608-634-4373 email: lwbc@lwbc.org

IOWA BIBLE CAMP 50TH

The 50th anniversary of the founding of Iowa Bible Camp will be celebrated at Twin Lakes Christian Center, Manson, IA, Jun 23. All who have had some part in the camp are urged to come. For more info, visit www.iowabiblecamp.org. LIVING WATERS BIBLE CAMP Contact: Tom Baird 515-276-1309 Living Waters Bible Camp, Westby, WI, has a full slate of camps scheduled email tomyrna57@aol.com for the summer: CAMP JUBILEE, NC Jun 11-17 • Work Week Camp Jubilee, a five-day resident Jun 17-Jul 1 • Foundation Camp camp for young people with special Jun 18-24 • 3rd–5th Grade Camp needs, is preparing for the second year Jun 25-Jul 1 • 7th & 8th Grade Girls of ministry. This Christ-centered proJul 2-8 • Family gram includes chapel time, crafts, Jul 9-15 • 9th & 10th Grade recreation and other activities. Jul 16-22 • 4th–6th Grade Camper age begins at 10 years, with Jul 16-22 • Girls Out-Trip disabilities in the mild to moderate Jul 23-29 • 11th & 12th Grade range. Experienced Christian Bible Jul 30-Aug 5 • 7th–9th Grade Boys

teachers and counselors provide an exciting week for campers. Camp will be held at Camp Good News in Fairview, NC, Jun 26-30. The maximum number of campers is 25. Camper-counselor ratio is no more than 2 to 1. Campers and support staff are needed. Our greatest need is prayer for this challenging opportunity. Camp Jubilee is an outreach ministry of Parkway Chapel in WinstonSalem, NC. Contact: Janice Bishop 336-764-9169 email: parkwaychapel@juno.com www.parkwaychapel.us – follow the link for Camp Jubilee.

CAMP LI-LO-LI Located in southwest New York State, near Randolph. Quality Christian volunteer staff are wanted for this great “missions” opportunity. Campers are welcome to attend Family Camps at the start and end of the summer (Jul 1-8, Sep 1-4) or one of our children’s camps in between. Sessions for PreTeens (age 8 1/2 -13) or Teens (age 1317) are available where Bible stories

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are brought to life and camp activities are enjoyed! Swimming, boating, crafts, horses, sports, and much more! Visit our website : campLi-Lo-Li.com or call 1-877-518-1704 to request a complete brochure.

UPWARD BOUND Upward Bound will hold its summer conference at Wilfrid Laurier University in Waterloo, ON. The first week will be a series of in-depth seminars on biblical subjects. There are many opportunities for Christian growth through fellowship and times of fun with other believers. Speakers include: Dr. David Gooding (Belfast, UK), Brian Russell (Eastbourne, UK), Dennis Leblanc (NB), and Sandy McEachern (NS). For those able, a second week of canoeing and camping in Algonquin Park will be a part of the program. Aug 13-20 for Week One and Aug 20-25 for Week Two. Contact: Sandy McEachern 902-830-1305 email: sandymceachern@hotmail.com

KANSAS CONFERENCE Westside Bible Chapel, 12050 W. Central, Wichita, KS is hosting a conference for young adults Aug 18-20. Lord willing, Mike Attwood (GA) will minister the Word. Contact: Darold Peters 316-943-3334 Vern Skiles 316-269-0517

IOWA BIBLE CONFERENCE The annual Atlantic, Iowa Bible Conference is planned for Sep 15-17 Lord willing. Scheduled speakers are Jon Glock (TN) and Keith Trevolt (KS). For more info. or accommodations, contact Dennis Oathoudt 712-2436303 email: koathoudt@hotmail.com

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CREATION CONFERENCE Living Waters Bible Camp, Westby, WI, is hosting Creation Conferences at the camp. Conferences are planned for Aug 14-18 with Mike Riddle and Nov 10-11 with Bodie Hodge, both with “Answers in Genesis.” Registration information can be found at www.lwbc.org Contact: 608-634-4373

MISSION SPRINGS CONFERENCE The annual Pacific Coast Christian Conference will be held Oct 2-6. Please note new location, Mission Springs (75 miles s. of San Francisco, CA in the Santa Cruz Mountains). The conference begins Monday with dinner at 6:00 PM and ends Friday after lunch. Speakers: David Reid (RI) and Bob Foutz (MI). Contact: Max Krieger 323-256-1992 e-mail: maxnbethk@sbcglobal.net

SHEPHERD CHRISTIAN COMMUNITY Located in Frostproof, FL (1 hr and 15 min. south of Orlando) is Shepherd Christian Community, an assembly retirement community started in 1976. Facilities include 22 pre-manufactured houses installed on 1/3rd acre plots. Each house has two or three bedrooms, two full baths, kitchen, living room, carport. Some have a fully covered and air-conditioned porch. Some of these houses are owned by individuals; some are available for purchase. Also, 1/3rd acre developed plots are available to build on. There are also 8 houses and 3 one-bedroom apartments for rent. An RV park is also planned for completion by the year end. Also on the property is an Assembly Hall (seating 120), a Fellowship Hall (seating 100) with attached kitchen, access to Lake Reedy, picnic

areas, fishing dock and boat rides. For more details, Contact: Main Office: 863-635-5414 email: shepherdoffice@juno.com

NEW NY FELLOWSHIP There is a new assembly planted in Orange County, NY on the property of Pine Bush Bible Camp, 76 Bible Camp Road, Bloomingburg, NY. Contact: Richie Benetiz 845-477-0764 email: RoyalPriest4Him@yahoo.com

COMMENDATIONS Ken and Joyce Hardisty Branford (CT) Bible Chapel commends Ken and Joyce Hardisty to full time missionary work in the Philippines. After being commended to work with the assembly at Branford Bible Chapel for the past five years, they feel that the Lord is calling them back to the work to which they were first commended in 1987. The elders ask you to join in prayer that the Lord would enable and direct the Hardistys in their service for Him. Tom and Melissa Dowell The elders of the assembly at Park of the Palms, Keystone Heights, FL, have commended Tom and Melissa Dowell to the work of the Lord at Park of the Palms Retirement Community in Keystone Heights, where they have both faithfully served the Lord for eighteen months. Their loving devotion attending the health and spiritual needs of the elderly in the Independent Living Community and in the Assisted Living Facility has been a source of blessing to all who live there. Both of them have radiated the love of Christ to everyone. The elders heartily commend them to this ministry. Ý

1PETER 2:4-10 by Eric Kalmbach

Offering Up; Going Forth Discovering our true identity in Christ. don’t know about you, but at the time I had no idea. I remember walking outside into the night shortly after receiving Christ as my Saviour and looking up into the starry sky, thrilled to be a child of the God who created it all. Rejoicing in this new relationship, I had no idea of the scope and magnitude of God’s grace. The wonder of having my sins forgiven and being granted eternal life initially dominated my thinking. But as I read the Scriptures, I began to discover the extent of who I am in Christ. Our new relationship with God is described in various ways, each expressing an aspect of the multifaceted grace of God. “Children of God,” “joint heirs with Christ,” “beloved brethren” are just a few of these. The Holy Spirit directed Peter to reveal a crucial aspect of our relationship with God—our priesthood. The fact that each believer has been called into a holy priesthood, qualified and fitted to offer acceptable spiritual sacrifices, may be new to us. Peter presented this precious truth to suffering believers—pilgrims of the Dispersion—in Pontus, Galatia, Cappadocia, Asia, and Bithynia. Knowing and believing the truth of their calling by God would give these Christians a proper perspective on life, enable them to endure trials, and instruct them in Christian service. To the extent that we understand the tremendous truth of our priesthood and accompanying privileges, our lives will gain greater spiritual meaning. Here is a basic outline of 1 Peter chs. 1–2: • Our great salvation (1:3-12) • Our new way of life (1:13-25) • Our priestly calling (2:1-10) Peter encourages his readers to accomplish

Entering within the veil, a privilege now given to former sinners of the Gentiles, was beyond the first Century Jew’s wildest imaginings.

the plan and purpose God has for each one. He begins this topic in chapter 2 by using four different pictures to describe the Christian life: taking off old habits like removing soiled clothes, growing like newborn babies, being built up like a spiritual house, and serving as priests. The focus changes from the individual believer in the first two comparisons to a corporate view in the last two, culminating with the priesthood of the believer—our position, privilege, and responsibilities. A holy priesthood: As holy priests we are asked to offer up spiritual sacrifices. Earlier (1 Pet. 1:15-16) Peter referred to Leviticus 11:44,45 where God commanded His people, “You shall be holy because I am holy.” Holiness is a chief characteristic of God and it is to be a distinguishing feature of His people. God intended that all Israel be a kingdom of priests: “And you shall be to Me a kingdom of priests and a holy nation” (Ex. 19:6). However, the golden calf debacle caused God to withdraw this national blessing. This grievous sin, this spiritual adultery, meant that they no longer qualified to function as holy priests to God. Aaron and the faithful tribe of Levi were subsequently chosen by God to serve Him in the tabernacle and later the temple, doing priestly work on behalf of the nation of Israel. Interestingly, the most common surname among European Jews today is Cohen or some variation of it. The name usually indicates a family claiming descent from Aaron, the first high priest (Hebrew, kohen). As a redeemed people Israel was to be different from the nations around her, unique in her knowledge and worship of the one true God. She was to be a shining light in the midst of spiritual darkness. Those without

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would see and be drawn to the light of the knowledge of God. The Queen of Sheba and Naaman were two notable cases of those drawn to inquire about the God of Israel. However, Israel’s desire to be like the nations around her (1 Sam. 8:5) led to the loss of her special character and function. On the whole Israel failed to achieve the purpose God had for her. In a future day, Israel will fulfill her purpose but at present all believers in Christ are called to function as priests, offering up acceptable sacrifices and proclaiming the praises of Him who called us out of darkness into His marvelous light. Who are the priests? The nature of the church and the responsibility of Christians are explained in this passage. Interestingly, the pictures Peter uses to describe the church originally referred to Israel. Although the Lord Jesus was rejected by His own nation racially, God created a new kingdom of priests—the church—to accomplish His purposes. The world will yet be blessed through Israel (Rom. 11). But here Peter is describing all true believers in Christ as belonging to a holy and royal priesthood. Whereas in the OT only Aaron and the tribe of Levi were chosen for priestly service before the Lord, in the NT every believer in is a priest unto God. Thus the Spirit clearly dispels the notion that spiritual worship and service are the exclusive functions of an elite professional group known as priests or clergy. According to this scripture every believer is a holy priest and called to exercise his or her priestly function. No level of academic achievement, religious ordination, or special training is required prior to functioning as a priest before God. New Testament priests are both male and female, come in all ages and levels of maturity, and represent every ethnic group on earth. A shortage of priests? Some denominations are bemoaning the fact that fewer and fewer men are pursuing the “priesthood” according to their tradition. We may dismiss their concern since it is based on a misunderstanding of what constitutes a true priest. On the other hand, should we not be concerned that true NT priests are not functioning as God intended? The issue is not so much a shortage of priests as it is priests not understanding their function. Believers who fail to comprehend their role as priests weaken the temple of God as a whole. Firstly, God is robbed of the worship due Him. If we do not offer up

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the spiritual sacrifice of our bodies, the praise of our lips, or our possessions, we are withholding something precious from our Lord. Remember the devotion of Mary as she poured out her fragrant gift on the Lord Jesus. His appreciation of her sacrifice was clear. Also recall the cold, pragmatic response of those who opposed her actions. We despise them as we read the story, but do our sacrifices overflow with generous praise and worship? To the extent that we worship, offer sacrifices, and proclaim the excellencies of the Saviour, we function as intended. Our priestly activities are a 24/7 occupation, not a Sunday-morning-only exercise. What are these sacrifices? Peter tells us that as holy priests we are to offer up spiritual sacrifices which God will appreciate and find acceptable through Jesus Christ, our Great High Priest. So, what are some of these sacrifices? William MacDonald summarizes this nicely: As holy priests we offer up spiritual sacrifices to God by Jesus Christ (v. 5). These include: the sacrifice of our bodies (Rom. 12:2-3); the sacrifice of our praise (Heb. 13:15); the sacrifice of our possessions (Heb. 13:16). As royal priests we show forth the excellencies of Him who has called us out of darkness into His marvelous light (1 Pet. 2:9). Every believer is expected to witness for Christ, both by life and by the spoken word. As holy priests we go into the sanctuary to worship. As royal priests we go out into the world to testify. Only through the power of the Spirit (Eph. 3:7, 20; Php. 4:13; Col. 1:29) can we offer these sacrifices properly. His mighty energy works in us, enabling us to serve God acceptably. How do we appropriate the power of the Spirit? By faith! When we rely without reservation on God, His power is made available for us to live holy lives of sacrifice and service as royal priests before God. Conclusion: If we appreciate our true identity in Christ as holy priests—called and qualified to offer sacrifices through Jesus Christ—our lives will change. The God of heaven is currently seeking worshippers on earth, who, empowered by the indwelling Holy Spirit, are able to offer acceptable sacrifices. In response, God will receive and appreciate our sacrifices because of the merit of the Lord Jesus. We are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession called out of darkness into His marvelous light: we are a royal priesthood. Let’s believe it. Let’s enjoy it. Let’s live it. Ý

SCIENCE & YOU Visible creation showing the invisible God

Small May be Big, but it Isn’t New The God of the infinite is the God of the infinitesimal. water shell. The positively charged ends of fat molecules mall is big. Nanotechnology is the new marketing attract the negative ends of water molecules and the long, buzzword, with the Apple iPod Nano a case in electrically neutral carbon chains in fat molecules repel point1. Going small is big business and has many water, preferring instead to group together. It is these potential applications, including targeting and treating forces of attraction and repulsion cancer cells. Others see the potenbetween water and fat that create tial to create smaller, more powNanotechnology worker inspects a silicon wafer the double-layered cell membrane erful computer chips2 or even in a clean room within a semiconductor facility of each of our 60 trillion cells human/machine hybrids. In his and, without this membrane, new book, Nano-Hype, David Beuthere is no life. rube comments that nanotechThe nano-technology of water nology is not really new but is the is also essential to our senses of same old science on a smaller taste and smell. To be tasted or scale3. I agree but would go a step smelled a substance must first be further and say God was into dissolved by water. Only then can nanotechnology from the very it touch a receiving site on the beginning and that life was purolfactory cells of the nose or gusposefully built on a series of biotatory cells of the tongue. This mechanical “nano-machines.” tiny interaction outside the cell One essential nano-machine is triggers a cascade, or series, of the water molecule. Water is comother nano-events inside the cell, posed of three atoms, two of causing a nerve impulse along the hydrogen and one of oxygen, cell membrane. The impulse joined in the sequence H-O-H. eventually reaches the brain Two sets of unpaired electrons on which interprets it as sour, bitter, sweet, or salty. the oxygen atom force the molecule to bend to an obtuse Water is but one example of a biomechanical nanoangle of about 105 degrees. Bent in this way, one water machine. Many, many others exist within us and the varimolecule spans about three tenths of one nanometer in ous plants and animals on earth. Each machine is finely width. One nanometer is one billionth of a meter. This tuned, organized, and integrated with multiple other bending gives water a slight negative electrical charge on machines to form a functional whole. This is a scale of the oxygen end and a slight positive charge on the hydrominiaturization and purposeful, balanced complexity that gen end. It is this tiny separation between electric charges could only come from the mind and hand of the Creator. which makes life possible. Small may be big, but it is not new. Your body is 60% water by weight and almost all the space inside your cells not occupied by biological mole—MICHAEL G. WINDHEUSER, PH.D. cules (DNA, fats, and proteins) is filled with water. Water is the master electrical manager in living cells. The posi1 L Langdon, “Small Science,” World (Mar. 4, 2006): pp. 32-34. tive and negative ends of the water molecule give it the 2 PJ Kuekes et al., “Crossbar Nanocomputers,” Scientific Ameriability to form attachments with other water molecules can 293, no. 5 (Nov. 2005): pp. 72-80. and to cover charged parts of biological molecules with a 3 DM Beube, Nano-Hype (Prometheus Books, 2005).

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ENTER IN by David Dunlap

The Priesthood of All Believers The birthright and duty of every Christian.

The exercise of priesthood in corporate worship is a treasure that has cost the Church dearly through the centuries. Now in many places it sits neglected on the shelf.

n March 1, 1546, a scaffold was erected before the Castle of Saint Andrew in Scotland and bundles of dried wood were piled around it. When all was ready, two deathsmen brought George Wishart from his prison. He knelt down and prayed before the pile; he then exhorted the people to love the Word of God and to suffer patiently. As he was tied to the stake he announced, “For the true gospel which was given to me by the grace of God, I suffer this day by men, not sorrowfully, but with a glad heart and mind.”1 Devout men of the past were not characterized by the doctrinal indifference that often plagues the present generation. These men were willing to suffer greatly, in fact even to die for the truths of the Word of God. The conviction and cry of their hearts concerning biblical truth was: “For this will I die.” One of the doctrines for which great men of God died was the doctrine of the priesthood of every believer. This set forth the truth that every believer, by virtue of the death of Christ, has access into the holy presence of God to offer up spiritual sacrifices of worship to God. This doctrine was a foundational truth of the Reformation, standing side-by-side with solo fide (salvation by faith alone), solo scriptura (Scripture alone), and solo gratis (salvation through grace alone). The Reformers spoke loudly and boldly concerning this truth. Martin Luther (1483-1543), that intrepid warrior, was one who outshone other Reformers in the proclamation and the defense of this important doctrine. In a time when the majority of Christendom

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opposed the priesthood of all believers, Martin Luther stood as an impregnable fortress. When his very life and livelihood were threatened for the truth of God’s Word, he remained steadfast. When the scholars of the day argued that only a trained class of ordained clergy were permitted to serve God as priests, he stood unmoved on the bedrock of Scripture. He declared that the Scriptures stated, “All Christians are altogether priests, and let it be anathema to assert there is any other priest than he who is Christian; for it will be asserted without the Word of God, on no authority but the sayings of men, or the antiquity of custom, or the multitude of those that think so.” 2 Ready weapons in their defense of truth were the words of the apostle Peter and other New Testament writers. The divine plan of priesthood The apostle Peter was uniquely chosen by God to set forth the NT charter for the priesthood of the believer. He explained, “You...as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ”; and later, “Ye are a chosen generation, a royal priesthood...that you should show forth the praises of Him who called you out of darkness into His marvelous light” (1 Pet. 2:5, 9). In the NT, every believer, regardless of scriptural knowledge or area of service, stands as a priest, divinely appointed, to offer spiritual sacrifices to God. Every believer has the privilege of access into the presence of God by virtue of the death of Christ. However, to better understand the New Testament’s teaching on the believer priesthood, we must go back to the OT where God’s plan for a spiritual priesthood began with Israel.

THE PRIESTHOOD OF ALL BELIEVERS

In the beginning, Israel was formed by God to be a priestly nation; the entire nation was called a “kingdom of priests” at Sinai (Ex. 19:6). But because of her spiritual failure, God set aside her national priesthood and raised up a special limited number of priests that would represent the nation before Him. The Aaronic priesthood continued to fulfill priestly duties for generations until the death of Christ, who offered Himself as the fulfillment of all Levitical sacrifices. But during this present age, the Aaronic priesthood has been set aside and the Church has been appointed to function as God’s priests. In a future day, Israel will once again function as a priestly nation (Isa. 61:6; 66:21). The priesthood defined Despite the fact that the word “priest” is the most frequently used title today to refer to religious leaders, much confusion still remains concerning the role of the priest. What is a biblical priest? The basic term for priest in the Old Testament is the Hebrew word kohen. The root meaning of this word is “to stand”; and, therefore, this word indicates that a priest is one who stands before God and serves. The Greek word for priest in the New Testament is hiereus. This word means “one who offers sacrifice.” So included in both the Old and New Testament words for priest is the idea that a priest is one who stands before God to offer sacrifices and to serve. In the OT, the sacrifices consisted of the ritual offering of animals to cover the guilt of sin; but in the NT, believers offer the spiritual sacrifices of praise, worship, and service. W.E. Vine, the respected Greek language authority, writes: “Hierateuma denotes a priesthood, a body of priests, consisting of all believers, the whole church, called ‘a holy priesthood’; this term is associated with offering spiritual sacrifices. The ‘royal priesthood’ speaks of the royal dignity of showing forth the Lord’s excellencies.’”3 However, associated with a detailed and doctrinal understanding of the “priesthood” comes spiritual responsibility. Therefore, Christians have the holy charge to take up the duties and privileges of New Testament priesthood with great seriousness.

The responsibilities of believer priests God’s high and holy plan that each believer would also be a priest to God was never fully realized in the Old Testament. It would have to wait until the days of the New Testament dispensation to be more fully set forth and enjoyed by believers. But within a very short period of time, ritualism and clerisy had so dominated the teaching of the church that the truth and practice of the believer’s priesthood had all but disappeared. Ignatius of Antioch (AD 110) and other early church leaders vigorously taught that the authority of a single bishop was paramount. The early leaders’ love for power was so great that even a baptism or agape meal could not be conducted without their presence and authority. Thus the joyous praise and contagious worship of the believer priests was soon quieted. This theological error cast a thick, dark fog over true biblical worship. Sadly, this silence in collective worship continued for hundreds of years, until the light of truth began to shine again first in Germany, and then in greater Europe. However, even then the truth of the believer’s priesthood was still not fully revealed. Yes, believers had learned that they did not need a priest as a mediator between God and man (1 Tim. 2:5). Yes, Reformation Christians were taught that every believer was a believer priest unto God. They were also taught that, contained in the “royal” priestly duties, was service to the world in the proclamation of the gospel. But still, the truth of collective worship as believer priests was suppressed. Church leaders still maintained that only a special class of priests could publicly offer worship. The church was still silenced before God. Unfortunately, this is not at all what God had originally intended. New Testament priestly worship is not only individual and personal, but also public and

Christians should not take lightly the preciousness of this doctrine to the heart of God, nor its great personal cost to Christians throughout history.

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THE PRIESTHOOD OF ALL BELIEVERS continued

collective in the life of the gathered church. William MacDonald writes: “This sacrifice of praise should be both individual and collective. The latter—-collective worship—in which believers are at liberty to take part in public praise, has been practically eliminated by the stereotyped, controlled services of our day. The result is a generation of dumb (nonfunctioning) priests—a state of affairs nowhere contemplated in Scripture.”4 Christians should not take lightly the preciousness of this doctrine to the heart of God, nor its great personal cost to Christians throughout history. Unfortunately, many well-meaning churches still suppress the liberty and heartfelt worship of multitudes of believer priests. It is still a small, special class that lead in worship and prayer while large numbers of believer priests sit silently. Nevertheless the simple beauty of priestly worship is still practiced, often by small groups of Christians in far-flung corners of the world. Simplicity of the believer’s priesthood The priestly worship of ancient Israel was characterized by elaborate ritual, dress, and ceremony. The Jewish priests were obligated to wear designated headdress, outer garments, and undergarments. There were special days for worship, there were ritual laws for worship, and there was a designated place for worship. How different and how simple is the worship of believer priests in the New Testament! There are no vestments, no holy days, no one central geographic place for worship, no ritual laws, no special class of priests. However, this worship is no less beautiful and no less affecting to the heart of God. From the earliest days of the first believers in the book of Acts to the present day, believers have enjoyed collective worship in utmost simplicity. T. E. Wilson (1902-1996), drawing from his experiences as a missionary in central Africa, describes the simple beauty of New Testament believer priesthood. He labored eight years in the Chitutu region of Angola before he saw the firstfruits of his gospel labor: three Chokwe young men came to a saving knowledge of Christ and

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were baptized. Immediately after the baptism of these young men, it was the desire of those who were gathered for the baptism to remember the Lord in the breaking of the bread. The wine for the occasion was purchased from a Portuguese trader in a settlement about five miles away; the bread was baked in a hole in the earth lined with hot ashes. The meeting room was a simple open-air wooden shed with a grass roof and a bare dirt floor. At the first breaking of bread, seven gathered together to remember the Lord: four white missionaries and three Africans. At this simple service, the newly saved and veteran believer priests offered their praise and prayers of worship in both the Chokwe and Songo languages. Despite these inconveniences, in those early times of remembering the Lord in the breaking of the bread, the Lord’s presence was very real and most precious.5 May we resist the conventions of popular Christianity and stand for the truth of believer priesthood which was framed in the eternal counsels of God and purchased through our Lord’s death on the cross. May a new generation of Christians rise up who will join with Luther and the early Chokwe Christians in saying: “Upon this truth will I stand as an immovable rock.” Ý Endnotes 1 Andrew Miller, Miller’s Church History (London: Pickering and Inglis, 1986), p. 998. 2 William Hoste, Bishops, Priests, and Deacons (Scotland: John Ritchie, 1988), p. 67. 3 W. E. Vine, Dictionary of New Testament Words (Old Tappan, NJ: Revell, 1980), p. 212. 4 William MacDonald, Christ Loved the Church (Kansas City, KS: Walterick, 1956), p. 58. 5 T. E. Wilson, Angola Beloved (Neptune, NJ: Loizeaux Brothers, 1967), p. 157.

May we resist the conventions of popular Christianity and stand for the truth of believer priesthood.

FOR PREACHERS by Scott DeGroff

Peter’s First Epistle The sufferings of Christ and the glories that would follow.

and the glory that follows these trials when responding reaching through First Peter has been one of the according to His will. most enjoyable book studies I have had the privilege of doing. Practical, pastoral, deeply challenging, and full of hope, this book is a favorite for many and one that I OUTLINE OF THE BOOK would heartily recommend putting high on the list of our The salvation of the believer (1:1–2:12) expositional priorities. This salvation is not just the receiving of life in Christ, but Peter was a man who knew failure. He had looked into walking in that life until we enter into the fullness of our the eyes of the lovely One of heaven after denying Him salvation when the believer is united with his inheritance three times. Having returned from this shame, he was in heaven. In light of this inheritance, the believer is to instructed to strengthen the brethren, have hope and be holy while exercising and, knowing the temptations and trials both his holy and royal priesthood. these believers would be facing, he sought to build them up so they would The submission of the believer (2:13–3:12) not share his failure. Followers of the Lord Jesus are to be I have found every portion of this submissive, obedient people. The book to be greatly helpful, both personbelievers are told to show themselves ally and corporately. under authority as citizens to governPeter tells us why he wrote this episment, servants to earthly masters, wives tle in 5:12, “By Silvanus, our faithful to husbands, husbands to their roles Peter Denies Christ by Rembrandt and responsibilities, and all to the brother as I consider him, I have written to blessed and abundant life the Lord has you briefly, exhorting and testifying that for us. You’ll note that in each of these this is the true grace of God in which you categories the believer is to “do good” and hence to glorify stand.” He wanted them to recognize and follow after the the Saviour (2:15; 2:20; 3:6; 3:11). We certainly do not “true grace” in the midst of times of trial and testing. believe that we need good works before salvation, but we Concerning the importance of this epistle, one comjust as certainly see they are expected after! mentator writes, “This epistle is both timely and relevant to the present-day believer. We need this letter in a day when many seem to have lost sight of the unfading inheriThe suffering of the believer (3:13–5:14) tance and are diverted by the glitter of gold and tinsel. We are called to suffering. How does the follower of Christ Others are suffering deeply and can find no immediate respond to potentially devastating circumstances? By answer to their sorrow. These need a glimpse of the glory sanctifying the Lord God in our hearts (3:15), by not and of the consummation of their faith to lift up their spending any more time in the will of the Gentiles (4:3), hearts and spur them on.” by having a fervent love for one another (4:8), by rejoicing (4:13), by shepherding (5:2), and by humbling ourselves (4:6)—just to name a few. Christ’s suffering and the resultTheme of the book: suffering and glory ing glory are held up as our example and hope. Anyone The believers were currently in the midst of “various” triwho has lived very long has either suffered greatly or witals and at the time of writing were headed into “fiery” trinessed it in others, and the hope of glory to follow does als. Peter explains these trials from the Lord’s perspective much to strengthen the hands of those currently in the and, using the example of Christ, shows the way to suffer

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PETER’S FIRST EPISTLE continued

midst of “fiery trials.” First Peter also shows a model of how we might biblically love those who are suffering. Peter, by the Spirit of God, is counseling these dear saints. We would do well to copy the counsel of the Word of God as we seek to love and build up the Lord’s people. Helpful commentaries Within the following works are extensive bibliographies with numerous helpful reference materials for further and deeper study. • What the Bible Teaches, First Peter by J. Boyd Nicholson, published by John Ritchie. • Expositions of Holy Scripture by Alexander Maclaren, published by various publishers and also available online. • Talk Thru the Bible by Wilkinson and Boa, published by Nelson Reference. Be sure to make the most of word studies while studying the book. The simple Greek tools (designed for nonGreek students) are very helpful, as the original meanings add beautiful depth to the text.

prison (3:19)? William Kelly has a whole book on this passage. • What does it mean that baptism saves us (3:21)? • In what sense has the believer “ceased from sin” and what is the application (4:1)? • How was the gospel “preached also to those who are dead” (4:6)? These are not impossible passages to address but will require careful study and forethought by the expositional teacher if they are to be handled accurately and profitably. Doctrinal implications Many core doctrines are set forth by Peter as a help for these suffering believers. The doctrines of God, Christ, the Holy Spirit, the Scriptures, the church, and the end times are all discussed at some level.

Application We live in a church that is largely satisfied and consumed with the world around us. Preaching on holiness (being Difficulties in interpretation set apart from sin and unto the Lord), keeping our focus While studying 1 Peter, consider the following: on eternal things, turning from sin, submitting to authori• When and how did Christ preach to the spirits in ty for the Lord’s sake, suffering for godliness, and the hope of glory to follow, are as relevant and necessary today as they have by Henry Wadsworth Longfellow ever been. Till thrice and more they have denied In St. Luke’s Gospel we are told Let us preach on this The Man of Sorrows, crucified and bleeding. How Peter in the days of old was sifted; book for the building up And now, though ages intervene, of the body, in order that One look of that pale suffering face Sin is the same, while time and scene are shifted. the Lamb that was slain Will make us feel the deep disgrace of weakness; may receive the reward We shall be sifted till the strength Satan desires us, great and small, of His suffering. Ý

The Sifting of Peter

As wheat to sift us, and we all are tempted; Not one, however rich or great, Is by his station or estate exempted.

No house so safely guarded is But he, by some device of his, can enter; No heart hath armor so complete But he can pierce with arrows fleet its center. For all at last the cock will crow, Who hear the warning voice, but go unheeding, 14

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Of self-conceit be changed at length to meekness.

Wounds of the soul, though healed will ache; The reddening scars remain, and make confession; Lost innocence returns no more; We are not what we were before transgression. But noble souls, through dust and heat, Rise from disaster and defeat the stronger, And conscious still of the divine Within them, lie on earth supine no longer.

Endnote 1 J.Boyd Nicholson, What the Bible Teaches, First Peter (Kilmarnock, Scotland: John Ritchie Ltd., 1987) p. 4.

TRUESTORY

by Larry Sax Larry & Natalie Sax and their children (oldest to youngest) Judah, Jesharelah, Timothy, Jonathan, Daniel, Jeshanah, and Arianna.

Sioux Falls Calls The heart exercise of a man on a mission hen I consider my life as a Christian, all scripture has been important, but the Lord used a few passages in particular to effect significant change in my life. These verses are Romans 3:20; 2 Timothy 3:16-17; and John 17:3. Romans 3:20 says, “Therefore by the deeds of the law there shall no flesh be justified in His sight: for by the law is the knowledge of sin.” After my freshman year of college I shared an apartment with Bob Towne, the leader for Young Life. Sharing an apartment with Bob was contingent upon one thing—I had to read three books: Basic Christianity by John Stott; Mere Christianity by C.S. Lewis; and The Lost Art of Disciple Making by Leroy Eims. In late July of 1980, Bob left for a two-week camp in British Columbia. Before departing, he reminded me that I had promised to read these books. Over a week later, I began reading Basic Christianity. As I read the chapters explaining the law and the consequence of sin, God used them to open my eyes to the knowledge of sin. God revealed my sinfulness, the awful consequences of sin, and the eternal judgment that awaited me in the Lake of Fire. In tears, at 2:00 AM on August 9, I cried to God, asking for forgiveness and deliverance from sin. As I grieved over my sinfulness, God brought verses to my mind which I had heard over the previous year. These verses spoke of the death of Christ for sins, the love of God for the world, and the free gift of eternal life through Jesus Christ our Lord. My tears of grief turned to tears of joy and thankfulness as I considered what these verses meant and the gift God offered me. With thankfulness I trusted in Christ for my salvation. Second Timothy 3:16-17 says, “All scripture is given by inspiration of God, and profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished

unto all good works.” About a week after my salvation, Young Life had a weekly Bible study in Moorhead, ND. My car was broken down so I walked to the Bible study. The topic of the study was 2 Timothy 3:16-17. I absorbed these verses like a sponge, being especially affected by the last portion, “that the man of God may be perfect, thoroughly furnished unto all good works.” The following week, our study topic was the Lordship of Christ, which I also readily absorbed. After the second Bible study, the leaders asked me if anything happened in my life recently. Steve Kapaun said that the Larry Sax he had known would not walk across town to a Bible study. I explained how God graciously revealed my need for salvation and of the sacrifice of His Son to die for my sins. The following week, our study topic was the person and work of the Holy Spirit. These three studies established a good foundation for my life as a believer. There were still issues in my life which God needed to address, but the course was established. Reading the Scriptures daily, I looked for God’s instructions that would prepare me to walk in the good works for which He had created me. I was impressed by Titus 2:14 where it says, “Who gave Himself for us, that He might redeem us from all UPLOOK / M AY 2 0 0 6

SIOUX FALLS CALLS continued

The Big Sioux River at Falls Park, Sioux Falls, SD

iniquity, and purify unto Himself a people, zealous of good works.” My desire grew to walk in good works for His glory. I noticed God included in His Word instructions to individual believers and how they should live for His glory. I also noticed God provided instructions to the church and how it should function. I observed that the local church I was attending did not follow these truths. The next spring a co-worker, Mark Labor, asked me to attend Sunday meetings with him. After the meetings he asked me what I thought about my visit. I responded that I had seen truths in practice that morning which I had seen in the Scriptures. Starting that Sunday, I began meeting with this group of believers which continue to meet at Meadow Ridge Bible Chapel in West Fargo, ND. John 17:3 says, “This is life eternal, that they may know Thee, the only true God, and Jesus Christ, whom Thou has sent.” The elders at Meadow Ridge encouraged the believers to read through the Bible each year. This thorough reading of God’s Word, in addition to my devotional time with the Lord, proved to have a significant impact in my life. The Lord drew my attention to John 17:3, impressing in my mind the importance of knowing God. This became a central part of my Bible study as I noticed other verses such as 2 Peter 1:2-10 and Psalm 46:10. God caused me to see how important it was to not only look to His Word for instruction about walking in good works, but also to search His Word to learn about God, His character, and His ways. What God taught me about Himself has proven to be extremely beneficial. Many times I did not immediately understand a certain truth of Scripture or why I was enduring trials in my life. However, I knew who my heavenly Father was, and learned to trust Him based on His character and His ways. What God revealed to me about Himself helped me to avoid error. If a teaching did not fit with His character, how could it be His truth? At other times, the knowledge of God the Father and His Son Jesus Christ proved a great comfort and encouragement 16

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“My tears of grief turned to tears of joy and thankfulness as I considered what these verses meant and the gift God offered me.” when I encountered various trials. These verses continue to have an impact in my life and the life of my family. In following these truths I came to know my wife while serving at Story Book Lodge Christian Camp. It is because of these verses that we are living in Sioux Falls, SD. More than anything, we want others to come to the saving knowledge of the Lord Jesus and grow in their knowledge of the Lord. May He be glorified in all our lives as we grow in our knowledge of Him and walk in the good works for which we are created in Christ Jesus. Ý Contact Larry Sax at:

Phone: 605-759-5781 e-mail: larssax@alliancecom.net web: www.siouxfallsbible.com

IN SPIRIT AND IN TRUTH by John Scarsbrook

What is True Worship? The priest’s heavenly privilege.

“Give unto the Lord the glory due unto His name: bring an offering, and come before Him: worship the Lord in the beauty of holiness” 1 Chronicles 16:29

orship is a word which is never really defined in Scripture. It is a word we are familiar with, which we use regularly, even loosely, but whose true significance we perhaps fail to grasp. Some refer to singing as worship; others consider that praying is worship; while there are those who believe that only the Remembrance meeting is truly worship. In fact worship can be part, or all, of these things and more, but we need to look further to understand its true meaning—the way it is used in Scripture. Our English word is a shortened version of the old English expression “worth-ship.” It emphasizes and sets a value upon the person or object under consideration. In the Old Testament, the primary word translated “worship” simply means to bow down or prostrate oneself, usually in acknowledgement of a superior, one higher in rank or dignity (Ps. 95:6). It is also used to describe the worship of idols, in which case the worth of the object worshiped is only in the deluded mind of the worshipper. The first mention of our English word “worship” in the Scriptures is found in Genesis 22:5. Abraham instructs his young men, “Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.” The act of worship about to be undertaken involved obedience, faith, and sacrifice. It was certainly not something done casually, half-heartedly, or lightly. True worship is an expression of our awareness of the greatness and majesty of God. It emanates from a heart subjected to His will, and is a measure of our obedience to His word. In offering up Isaac, the great man of faith, Abra-

ham, demonstrated his appreciation of what it means to worship. Some of the most precious expressions of worship come from the heart of David as recorded in the Psalms. Often these were born out of adversity, trial, and suffering (e.g., Psalms 57, 63, 102). Again, as with Abraham, there was nothing superficial or frivolous associated with David’s worship!

The woman at the well Perhaps the most fundamental definition of worship is found in John chapter 4, in the discourse between the Lord and the woman of Samaria. The conversation began with a discussion about water. The Lord, seeking to probe her conscience, introduced first a spiritual dimension, “living water,” closely followed by a moral element in the matter of her “husband.” Perhaps in an effort to avoid this subject, the woman introduced a “theological” aspect with a statement concerning the relative merits of Mount Gerizim and Jerusalem as the appropriate place to worship. The Lord takes up this line of discussion and, through it, draws the dear woman to a realization of her need and an acknowledgement of Himself as “the Christ,” first to her own heart and then in witness to others. What then can we learn from these verses in our attempt to understand just a little of this important subject? We notice that the Lord deals with the place of worship, the people who worship, and the pattern of worship, all of which have lessons for us. In the mind of the Samaritan woman, the place was all-important. Her background had led her to believe that God could only be worshiped in a specific place, to the exclusion of all others. Most people today would agree with UPLOOK / M AY 2 0 0 6

WHAT IS TRUE WORSHIP? continued

that idea, if they bothered to think about it at all, and would refer to a church building as a “place of worship.” There is no doubt that in Old Testament times, first the tabernacle in the wilderness, then the temple in Jerusalem, were established by God as specific centers for meeting with His people. True worship, however, is not now, and never has been, confined to a building. Note the examples already given of Abraham and David, to which could be added Job, Moses, and many others. Now, however, in John 4:21, the Lord indicates that a fundamental change is about to take place. Consequent upon His death and resurrection, the presence of God with His people would no longer be restricted to a particular building or place. It is true that God would make provision for His people to meet together and detailed instructions would be given, in order that such gatherings conformed to the divine mind. Yet there would be a freedom for the individual to approach God and to worship without the restrictions of a legal framework. Many today still hold tenaciously to what they term a consecrated, hallowed, or sacred building, while denying themselves and others the liberty that comes through faith in the Lord Jesus. In verse 22, the Lord makes a statement concerning those who worship. For the Samaritans, worship was founded upon ignorance, “Ye worship ye know not what.” They had no real knowledge of the God they presumed to worship; just like many today who pay token allegiance to a Deity whom they “ignorantly worship” (Acts 17:23). Unregenerate souls cannot worship God. There is nothing they can bring to Him until first they come with “repentance toward God, and faith toward our Lord Jesus Christ” (20:21). The Lord then assured the woman that the Jews had an intelligent knowledge of God, which, if rightly appreciated, would lead them to the One in whom is salvation. All those who have a saving knowledge of the Lord Jesus are qualified, and indeed, have a desire to worship.

In spirit and in truth How then should we worship God? The Lord Jesus sets out just two principles in the pattern for worship in verse 23: “in spirit and in truth.” It is the Holy Spirit who is instrumental in teaching the believer those verities concerning the character of God and the person of the Lord Jesus which enable us to worship intelligently (Jn. 16:13-15). The Spirit “bears witness” with our spirit, making it possible for

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us to offer worship which is spiritual in character. There is no room for the activity of the flesh in worship. Moving oratory, choral music, stately architecture, stained glass and incense, all designed to appeal to the aesthetic senses, do not constitute worship, however they are presented. Worship is a spiritual occupation in which we give to God from our hearts the adulation and praise due to Him. It has no part in the activities sometimes loosely referred to as “worship,” which are really occasions designed to gratify the senses of the hearers.

Worship is a spiritual occupation in which we give to God from our hearts the adulation and praise due to Him. Worship must also be “in truth.” It must bear the stamp of reality, for God hates hypocrisy. We cannot offer worship that is outside or beyond our own experience of God. If we try, it is no more than words. And it is good to remember that worship is not dependent on gift. The newborn believer can worship every bit as acceptably as the old saint with years of experience. The phraseology may differ, as may the time spent in audible worship, yet a loving God reads the heart and knows its veracity. It is worth noting that this instruction by the Lord Jesus on the profound subject of worship was not directed to Nicodemus, “a teacher in Israel,” but to a Samaritan woman going about her daily routine. We must never underestimate the valuable contribution in worship made by the sisters in the assembly. There are times when the brethren have come with very little to offer. Barren silences follow. How often on these occasions has the inaudible worship of the sisters lifted the meeting and brought pleasure to God’s heart? Finally, it is very precious to notice the effect that this meeting with the Saviour had on the woman. Her heart was so filled with Christ that she even “left her waterpot,” the very reason for which she came to the well. Her words to the men of the city constituted a lovely, simple invitation to worship: “Come, see a Man…” Ý

KING OF RIGHTEOUSNESS, KING OF PEACE by Keith R. Keyser

Melchizedek Consider how great this man was!

He appears in three books of the Bible, and in each case it is a biblical bombshell.

Tea vendor in Israel

he need for priests originated in the first book of the Bible. The fall of mankind caused a serious change in man’s relationship with his Maker. Instead of enjoying fellowship with God during walks in “the cool of the day,” Adam and Eve suddenly hid in shame from their Creator. This distressing state of affairs was remedied by the divine provision of a covering for the guilty pair, permitting pardon and ongoing relations with the Holy One. Thereafter in Genesis, heads of families such as Noah and Abraham built altars and worshiped the Lord, as well as making supplications, intercession, and prayers (e.g., Gen. 8:20; 12:7-8). In ch. 14, Melchizedek, an independent priest, is introduced—one closely linked in the Scriptures with the Lord Jesus Christ.

Of battlefields and benedictions The mysterious “King of Salem” appears on the scene at a strange time. Where has this man been? At first glance, he seems to have little to do with the other events of the passage. Lot’s life had steadily intertwined itself with the politics and affairs of Sodom. Consequently, when one of that wicked city-state’s battles went awry, he was taken hostage in the military rout by King Chedorlaomer and his allies. However, Abraham “the Hebrew” 1 engineered a daring rescue of his captive nephew, simultaneously recovering the other prisoners and material spoils. Afterwards, the king of Sodom approached Abraham with a tempting offer. Thankfully, he was first met by Melchizedek, who exercised what turns out to be an important ministry. Before encountering the subtle wiles of the potentate of Sodom, Abraham was fortified by this spiritual king-priest. The text identifies

Melchizedek as a “priest of the Most High God” (El Elyon in Hebrew, Gen. 14:18). This name of God occurs in this passage for the first time in Scripture. He went on to bless Abraham in this mighty name. In this fitting benediction, Melchizedek reminded the patriarch that the Lord is “the possessor of heaven and earth,” thereby emphasizing the sovereignty of the Almighty. He also gave full credit to God for the impressive military victory. Lastly, he thoughtfully brought bread and wine to strengthen and cheer Abraham physically. How good it is that our God remembers our weak frames (Ps. 103:14). When our bodies are feeble, the Lord cares for us. Just as He provided a meal for the depressed Elijah under the broom tree, so He ministers to the physical and spiritual needs of His downcast saints (1 Ki. 19:1-8). Bread and wine cannot help but remind us of the wonderful symbols of provision and fellowship that God has given us in the NT (1 Cor. 11:20-34). Armed with this knowledge of the character of God, Abraham was prepared to meet the king of wicked Sodom. The king’s offer was alluring, but the Hebrew chieftain rejected it without a second thought. The proffered spoils were spurned with these words of conviction: “I have lift up mine hand unto the Lord, the most high God, the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, ‘I have made Abram rich’” (Gen. 14:22-23). Since God Most High had blessed Abraham and given him the victory, there was nothing of lasting value that an earthly king could offer him. What is more, Abraham wanted God to get all of the glory for enriching him.

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MELCHIZEDEK continued

Christ’s preventative ministry Like Melchizedek, the Lord Jesus exercises a strengthening ministry on behalf of His own. For example, before His betrayal He forewarned His disciples of their impending desertion. He especially cautioned Peter of the dreadful testing that was about to overtake him: “Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren” (Lk. 22:31-32). Not only did Christ predict the denial, He also assured Peter of his eventual restoration and subsequent helpful ministry. After his key role in preparing Abraham to meet the temptation of the king of Sodom, Melchizedek disappears from the biblical record for a millennium, and resurfaces in another seemingly strange context. Psalm 110 looks prophetically at the future triumph of God’s Messiah. In the midst of detailing His martial victory, David interjects this statement: “The Lord hath sworn, and will not repent, Thou art a priest forever after the order of Melchizedek” (Ps. 110:4). Just as Abraham’s battlefield triumph was accompanied by a king-priest from the Most High God, so Christ’s future exaltation will see Him acting as prophet, priest, and king. New Testament comparison of the two king-priests Another thousand years elapses before Melchizedek reappears in Hebrews 5-7. In many ways, first century Judaism appeared to have the advantage over Christianity. The Jews had a visible system of worship, which included the Temple, the Mosaic covenant, and the Aaronic priesthood. Nevertheless, the Holy Spirit points out that Christians have a heavenly Temple, a New Covenant with better promises, and an infinitely superior high priest—the Lord Jesus Christ Himself. Christ’s priesthood is not according to the Levitical system. He was a Judahite rather than a Levite, a fact which some might pounce on in an effort to invalidate His priesthood. Hebrews assures us, however, that His priesthood has an even more ancient precedent in Scripture. The Lord Jesus is a priest after the order of Melchizedek (Ps. 110:4), thus connecting Him with a form of mediation that supersedes the old priesthood. The Genesis 14 passage holds the key to this superiority. Firstly, even the great patriarch Abraham gave tithes to this king-priest. By extension, Levi—who, at that time, was in the loins of Abraham—participated in this payment (Heb. 7:4-5). Sec-

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Just as Abraham’s battlefield triumph was accompanied by a king-priest from the Most High God, so Christ’s future exaltation will see Him acting as prophet, priest, and king.

ondly, superiors bless inferiors, and Melchizedek blessed the patriarch, thereby blessing Levi and all of his other descendants. Thirdly, his names indicate the type of fruit that his ministry produces, for he is called “king of righteousness” and “king of peace” (Heb. 7:2). The Lord Jesus’ priestly ministry brings peace with God in a righteous manner (Rom. 3:21-26; 5:1). In addition to it’s superiority being revealed by Abraham’s behavior, the Melchizedek priesthood is demonstrated to be superior by God’s attitude toward it. He proclaims with an oath the Lord Jesus to be a priest after the order of Melchizedek (Heb. 7:21). By contrast, the Levitical priesthood could point to no oath establishing themselves as priests. Finally, Christ’s priesthood is like Melchizedek’s in that it is not limited by age or death. Many priests had come and gone since Aaron, and this presented a weakness in the old system. Under the new covenant, however, the high priest serves “after the power of an endless life” (Heb. 7:16) and therefore “ever lives to make intercession” (Heb. 7:25) for His people. Having entrusted one’s representation before God to the Lord Jesus, they never need fear that their case will be neglected or fall through the cracks. Whereas the old covenant perfected nothing, the new covenant presents the believer in a living relationship with the Creator through the glorious redemptive and intercessory work of Christ. The presence of Melchizedek in the Bible reaffirms the truth that “all Scripture is given by inspiration of God…” (2 Tim. 3:16). What at first glance seems like a strange intrusion in the text, turns out to be the legal and spiritual basis for the great high priestly work of the Son of God Himself. How thankful the Christian should be for having such a high priest “who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens” (Heb. 7:26). Having undertaken this work Christ will faithfully perform it forever, praise be to His name. Ý Endnote 1 Some scholars believe that “Hebrew” stems from the phrase “one from beyond the river,” thus making this a reference to his “pilgrim and stranger” status, and not just a comment on his ethnicity.

WORSHIP PRIMER by Willie Burnett

Introduction to the Levitical Offerings Timeless truths from ancient sacrifices.

T This introductory study of the OT offerings presents a good framework to help us in a deeper appreciation of the Lord and His mighty work.

Illustration: New Tribes Mission, Inc.

he book of Leviticus was the handbook of the Aaronic priest in OT times, giving instruction about how he should approach God with various physical offerings and describing their accompanying ceremonies. Thankfully, in our day, the sacrifice of Christ has done away with this complex, arduous, yet God-given system of animal sacrifices. We read “But this man [Christ], after He had offered one sacrifice for sin forever, sat down at the right hand of God” (Heb. 9:11). Now, although the Levitical system has been superseded, nevertheless the principles contained in it regarding priesthood and its function are invaluable to the NT priesthood in the offering of spiritual sacrifices. This article is intended to stimulate renewed interest in this important book and to promote intelligent worship among the Lord’s people. Overall Comments The book opens by describing to us five offerings, some of which were mandatory, and others which were voluntary. These are: ∑ • The voluntary (or gift) offerings: the burnt, peace, and meal offerings ∑ • The mandatory (or guilt) offerings: the sin and trespass offerings. It should be observed that when God begins to describe how man can approach Him, He begins with the burnt offering which was wholly for Himself, and the offerings proceed downwards, until we reach the point where sin and trespass are being dealt with. In this order, we see God reaching out to man. In our experience the order is reversed. Our first appreciation of Christ is that He died for our sins, as seen in the trespass offering, and that He died to put away sin, as seen in

the sin offering. But as we mature spiritually, we begin to appreciate something of what Christ and Calvary meant to God, altogether apart from ourselves and our needs. We begin to appreciate what is spoken of in the peace, meal, and burnt offerings. It must also be noted that, without exception, all the animal offerings are specified by God to be “without blemish.” Since these offerings prefigured Christ, God was careful to preserve the thought of His sinless impeccability—even in type—because, apart from this, the sacrifice of Christ would have been meaningless. Thank God He was “holy, harmless and undefiled, separate from sinners”: a fit sacrifice for sin.

THE VOLUNTARY (GIFT) OFFERINGS The Burnt Offering (Lev. 1; 6:9-13) The burnt offering was the highest grade of offering that one could offer. The animals had to be males of the first year and without blemish. A turtle dove was another possibility. In this offering all was for God, with nothing for man, except that the priest got the skin. Here we have the highest appreciation that humankind can ever arrive at in worship— where all is seen from God’s viewpoint without any thought of man. The poet captured this thought when he wrote “Blessed Lord, our hearts would treasure All the Father’s thoughts of Thee.” The Gospel of John most vividly displays Christ at the burnt offering. There we learn what Christ meant to God, and the delight that the Son gave to the Father. We read, “for I do always those things that please Him” (Jn. 8:29). And “Glorify Thy Son, that Thy Son may also glorify Thee” (Jn. 17:1).

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INTRODUCTION TO THE LEVITICAL OFFERINGS continued

The Meal Offering (Lev. 2; 6:14-23) The meal offering was not a blood offering. Its basic constituents were fine flour, oil, frankincense, and salt, with the prohibition of honey or leaven. As such, it prefigures the perfect sinless life of the Lord Jesus. The fine flour portrayed His perfect humanity; the oil signified the activity of the Holy Spirit in connection with Christ, from His incarnation (fine flour mingled with oil; Lk. 1:35) to His public annunciation when the Spirit rested on Him at His baptism (wafers anointed with oil; 3:22). Then we have His sufferings portrayed in the preparation of the meal offering: •∑ baked in a flat pan—sufferings that were open for all to see •∑ baked in a pan with sides—sufferings where man was only able to see the surface, without appreciating the depths •∑ baked in an oven—sufferings that were completely hidden from view; the hidden sufferings that the Lord Jesus endured alone such as in the wilderness of Judea, in Gethsemane, and in the darkness of the cross; sufferings which man can never appreciate. It is also noteworthy that the meal offering does not appear to have been offered by itself but always as an accompanying offering to the animal sacrifices. This is particularly seen in the book of Numbers. This tells us that, while the perfect life of Christ did not atone for sin, it was an essential accompaniment to the effectiveness of His sacrifice at Calvary. The Peace Offering (Lev. 3; 7:9, 11, 29-34) In this case the offerer could offer from the herd, or a lamb, or a goat, male or female. This offering is the first where the priest had a portion of the animal sacrifice once God’s altar had been satisfied. The priest was given the heave shoulder and the wave breast for food. This offering prefigures our peace with God and the resulting fellowship we enjoy with Him, through the death of Christ (cf. Rom. 5:1; Col. 1:20; Eph. 2:13). It also introduces us to the fact that we must daily feed on the perfections of Christ in order to sustain our priestly activity. The breast indicates His affections, and the shoulder, His sustaining strength. How critical it is for saints to be occupied with these things.

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THE MANDATORY (GUILT) OFFERINGS The Sin Offering (Lev. 4; 6:25-30) The regulations for the sin offering were the most complex and rigorous of all the offerings. Referring to the chart (p. 23), it will be seen that the required sacrifice differed depending on who committed the sin. A different procedure had to be followed for a priest, the congregation, a ruler, and the common people. We learn that the greater the office occupied, the greater the consequences. So also in our day, the sin of a person holding a public place in the assembly has farther-reaching effects than the sin of other saints. We learn that an increase in privilege brings a corresponding increase in accountability and responsibility. Note that after blood was brought into the holy place and the altar had been satisfied (in the case of the priest or congregation that sinned), the remainder was taken outside the camp and burned. So we read, “Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate” (Heb. 13:12). This offering prefigures the death of Christ as related to the principle of sin rather than its fruit, sins. In cases where the blood was not taken into the holy place, the priest could have the remainder for food, provided it was eaten in the holy place. The Trespass Offering (Lev. 5:1-6:7; 7:1-7) In the sin offering, no specific sins are identified, but the trespass offering is much more definitive and deals with particular sins. This is the earliest appreciation that the sinner has of Christ and the cross—that it had to do with his sins. We read, “Christ died for our sins according to the Scriptures” (1 Cor. 15:3). Note the variety of possible offerings to accommodate the poorest of people. We read twice over: “If he be not able to bring…” (Lev. 9:7, 11) and are then given alternates that he could afford. What a picture of the mercy and grace of God, reaching out to us in all our sinful bankruptcy, and yet making His great salvation available to us through Christ. Space does not allow us to deal with this great subject exhaustively, as there are so many other hidden truths to help us understand the person of Christ and His Sacrifice, but these thoughts should hopefully stimulate the desire to follow-up on this great topic. Ý

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Chart prepared by Willie Burnett

ELDER HELPS To feed, to take heed, and to lead

New Testament Pastoral Care Everyone wants to tell elders what to do—but what does the Bible say? e believe that the principles and practices of the early churches outlined in the New Testament provide guidelines for churches today. This means that we should constantly be measuring ourselves by the New Testament and not by what may currently be going on around us. The work of an elder in the early years of church history was, in some ways, much simpler than is common among churches today. For nearly 300 years after the Lord’s ascension, believers had no buildings of their own, and mostly met in homes. Consequently they knew nothing of the Family Bible Hour, Sunday School, AWANA, or similar activities. Of necessity the elders’ focus was on God’s people, rather than on buildings and programs. Commenting on assembly life today, William Trew observes that the reverse has become true. He writes, “Overseers in the assembly are not a board of control, nor do they constitute a board of management... [rather] it is their ministry to the saints to maintain the authority of the Lord in a practical way, in order to develop the spiritual and moral condition of the assembly for His glory who dwells in their midst.”1 Shepherds are distracted from fulfilling the mandate Christ gave them when programs become a priority or the means by which they measure their church’s progress. An unbiased reading of John 21:15-17, Acts 20:28-32, and 1 Peter 5:1-4, as well as those passages in Timothy and Titus which spell out an elder’s duties and qualifications, prove this. Nothing is said in those passages or elsewhere in Scripture about elders overseeing efforts to reach the community. Instead, their concern should be the spiritual health of those who are saved. When elders are asked a question such as, “Do you know how the new assembly at Progress Hill is doing?” most frequently the reply goes something

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like this: “That work is doing very well. New people are coming to the F.B.H. every week, and there is a lot of interest in AWANA and other activities. Everyone is busy.” In the example above, the assembly is referred to as a “work.” It does indeed sound like a lot of work is going on at Progress Hill, and no doubt good work at that. But note, nothing has been said about the assembly’s obedience to God’s Word, nor about worship, or prayer, or the Breaking of Bread. Yet these features, not activities or programs, were the hallmark of the early church (Acts 2:42). In His messages to the seven churches, the Lord acknowledges the works done by His people, but then strongly rebukes them for their mixed priorities. He brooks no substitute for leaving their first love. He warns that He will “remove their lampstand,” “come upon them as a thief,” or execute similar judgments if they do not repent. Nearly everywhere, even among evangelicals, the measure of church life is its relevance to society. Nevertheless, shepherds and those they pastor ought to adhere to the priorities the Lord has ordained, and not take their cue from the religious world. Ý For further reading we recommend Revival by David Boyd Long, published by John Ritchie Ltd. Available in North America from Gospel Folio Press. 1 William Trew, ‘The Little Flock’, in John Heading and Cyril Hocking (eds.), Church Doctrine and Practice, (West Glamorgan, UK: Precious Seed Publications, 1970).

LISTENING IN by Mark Kolchin

The Lord’s Prayer Draw near carefully as we hear the Son speak with His Father.

The author presents a splendid outline of John 17 showing the requests and the bequests of our Great High Priest.

ohn 13-17 is arguably one of the most sublime sections in the entire New Testament. It is that portion of Scripture that contains the Upper Room discourse of the Lord Jesus—a discourse found in no other Gospel account. It is the tender farewell of a loving Saviour as He prepares to return to His Father in heaven. Directed toward His eleven disciples, it reveals a growing intimacy to those He now calls “friends” (15:15) as He unfolds many of the great truths of the Christian faith later developed in the epistles. The scene marks the conclusion of His earthly ministry culminating the following day when He would lay down His life as a sacrifice for sin, validated by His resurrection three days later. Truly, having loved His own that were in the world, He would love them to the fullest extent—unto the end (13:1).

The Upper Room Discourse The farewell ministry of the Saviour commences in John 13. There He exemplifies the pattern that should characterize all believers when He humbly kneels and washes His disciple’s feet. Then, in chapter 14, He highlights what He would also do for us—prepare a place (v. 3), answer prayer (v. 14), and send a Paraclete—the Holy Spirit (v. 16)—to comfort and guide us during His absence. In chapter 15, He underscores what we should do for Him, namely to be a witness in the world and to bear fruit—much fruit—so that the Father is glorified (v. 8). Chapter 16 enlarges on the ministry of the Holy Spirit, in particular His work toward the world (vv. 7-11) and toward His own (vv. 12-15). His teaching has become a deepening and widening channel of truth. But nowhere are the depths of these truths more keenly sensed than

with the words contained in chapter 17, commonly known as our Lord’s high priestly prayer. The intercession of our Great High Priest Undoubtedly, John 17 is the apogee of the Lord’s personal ministry to His own on the night before His crucifixion. On this unique occasion, they had the inestimable privilege of hearing Him passionately pray to the Father on their behalf. Embodied in that prayer are some of the richest themes in the New Testament— themes such as election, sanctification, and glorification. Typically, this chapter depicts the final step in the order of approach to God as portrayed in the service of the OT tabernacle. Having had His death pictured through His anointing in John 12, and having washed His disciple’s feet in John 13, the Lord then instructs them on a number of profound truths in John 14-16. Respectively, these actions represent the bronze altar, the laver, and the holy place in the order of their placement in the tabernacle. Now, in John 17, He takes His disciples figuratively into the holiest of all: the very presence of God where as our great High Priest intercedes for the heirs of salvation. The requests of our Great High Priest In His prayer, the Lord made seven petitions of the Father: two for Himself (vv. 1-5), two for the disciples (vv. 6-19), and three for those who would afterwards believe on His name (vv. 2026). His initial request was for the Father to glorify Him so that He would consequently glorify the Father (v. 1). Indeed that is what transpired at Calvary when He went submissively with the Father to the place of sacrifice, just as Isaac did with his father in Genesis 22. His work on the cross brought glory to the Father and an imme-

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THE LORD’S PRAYER continued

diate answer to His first request. The second request, that the Father would restore Him to His pre-incarnate glory (v. 5), was also answered quickly, first by His resurrection, and then just over forty days later when He ascended from Mount Olivet (Acts 1). These two requests—for His glorification at the cross and for His restoration to His pre-existent glory—were both answered in short order! The next two requests dealt with the disciples’ preservation (v. 11) and sanctification (v. 17). Repeatedly, the Lord referred to all believers as having been given to Him (vv. 6, 9, 11, 12, 24). Each believer is a gift from the Father to the Son. In verse 11, He prayed: “Keep through Thine own name those whom Thou hast given Me.” What greater assurance could any of us have than to know that the security of our salvation does not depend upon our own ability to “keep the faith,” but rather on our being kept as the object of both the Lord’s prayer and the Father’s power (1 Pet. 1:5)? Further, knowing the deceptive and destructive wiles of the devil, the Lord added to our assurance by praying for our spiritual protection from the evil one (v. 15). In the same way that He prayed for Peter, we know that He prays that our faith fail not (Lk. 22:32). He also prayed for their sanctification. His petition is: “Sanctify them through Thy truth, Thy Word is Truth” (v. 17). This speaks of both the substance and source of their walk with Him—separation from the world and direction from the Word. It comes about as we diligently study the Scriptures and apply them practically in our daily lives. Positionally, these two requests will always be answered since every believer is sanctified by God and preserved in Jesus Christ (Jude 1). Practically, we sense the reality of these truths as we walk with the Lord in the light of His Word. The final set of petitions is recorded in verses 20-26. These focus upon our unification (v. 21), evangelization (v. 22), and consummation (v. 24). His prayer is that we would be one, just as the Father and the Son are One. Congregations and individual Christians everywhere need to be reminded of this significant request of our Sav-

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iour! Doctrinal integrity is a must, but so is the putting away of petty disagreements and personality differences if unity is to occur. The apostolic Church was known both for their steadfastness in the truth and their love for each other. There was a cohesion then that desperately needs to be exhibited today. When that occurs, we can be sure the difficult task of world evangelization will be helped in some measure. The Lord beautifully concludes this masterpiece of prayer by stating His ultimate desire that they would be with Him where He is, so that they would behold His glory (v. 24)—a prayer that is answered every time a believer in Christ leaves this scene and is called Home to heaven. The bequests of our Great High Priest Not only does this chapter contain the requests of our great High Priest, but it also cites a number of His bequests—those things that He has left us as part of our spiritual inheritance. Eternal life based on the proper understanding of the true God and His Son is the first item identified as a gift of the Saviour to us (v. 3). Another is the manifestation of the Father’s name (vv. 6, 26). This is the clear conception of the true God which He transmitted to us through His ministry on earth (2 Cor. 4:6). Just before this He had stated to Philip, “He that hath seen Me hath seen the Father” (Jn. 14:9). Furthermore, He has given us the words of the Father (vv. 8, 14), conveying eternal truths from the throne room of heaven, which contradict the doctrines of men. And lastly from this passage, He has bequeathed to us His joy (v. 13) and His glory (v. 22); the joy of fellowship with the Father and the glory of Christ that radiates through us when we abide in Him. The high priestly prayer of our Lord Jesus is a spiritual treasure trove of incalculable worth. To mediate on these glorious requests of our loving Saviour and what He has provided for us through His intercessory work will not only lift our hearts in grateful adoration, but strengthen our resolve to live whole-heartedly for the One who loved us and gave Himself for us. Ý

To meditate on these glorious requests of our loving Saviour will strengthen our resolve to live wholeheartedly for Him.

MISSING PIECES by Shawn Abigail

Those Other New Testament Principles Crucial elements of New Testament church life.

This straight talking but highly encouraging article needs to be pondered over, prayed through and then lived out.

number of biblical teachings have come to be known as New Testament church principles. A weekly remembrance of the Lord Jesus Christ, ministry by gifted brothers, leadership by a plurality of elders, distinctive roles for men and women, and the priesthood of all believers: these principles should be as precious to us today as they were when the apostles were planting the first churches. And indeed, some churches do appreciate the joys of meeting in New Testament simplicity. One would think obedience to these principles would bring great blessing, and truly we have been blessed. Yet we must acknowledge our weaknesses, too. Why is it that many churches which cling to New Testament church principles are struggling to keep the doors open? New Testament church principles cannot be to blame. God has spoken and we are to obey. But perhaps the problem is the opposite: not the New Testament principles we hold, but those which we have ignored. You may be able to think of other principles your church has ignored, but here are four characteristics of the early church that are sadly missing from many churches today.

Forbearance The fruit of the Spirit includes “longsuffering” (Gal. 5:22). However, Romans 14 takes the principle of longsuffering and forbearance to a new level. Paul had made it clear that there is no need to keep the OT dietary law. But in this chapter he speaks of people who, though they weren’t trying to keep the law as a means of sal-

vation, still thought the dietary law was binding. In this case, Paul’s message is “accept those who are weak in faith” (v. 1) and “Do not tear down the work of God for the sake of food” (v. 20). The implications are quite stunning. There can actually be cases where a person is mistaken, yet we are to bear with that person rather than tearing down the whole church. It is certainly true that we cannot bear with heresy; nobody is suggesting that false teaching or sin be tolerated. But on issues where neither course of action is sinful, we must accept one another. Let’s be honest: any diversity of opinion scares us. We prefer absolute uniformity of thought even if the cost is a lack of forbearance. But the same scripture that says false teachers must be silenced also tells us there are issues about which we must show tolerance. We cannot be willing to split the church over every issue. Forbearance characterized the NT church, but it is all too often ignored today. Humility The Lord Jesus had a lot to say about humility. And Paul tells us in Philippians 2:3, “Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself.” Humility should define each Christian. Hopefully it is something we strive for in our own lives. But is it something we see in our churches? Having been entrusted with wonderful truths about the purpose and order of the New Testament church, there can be a temptation towards arrogance. We might look down on those who have less light in this area. In the process, we not only despise our brothers and sisters, but we ensure they will want no part of the truths we hold dear. After all, if those who hold to New Testament church

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THOSE OTHER NEW TESTAMENT PRINCIPLES continued

principles are arrogant, why would a spiritually sensitive Christian want any part with them? Humility recognizes that God’s plan for the church really does work best, but that we are no better than our fellow Christians. We don’t have to downplay the importance of NT church principles, but we do have to demonstrate love for our fellow believers. While we hold firmly to the truths of the New Testament church, let’s also hold firmly to the principle of New Testament humility. Hospitality The Epistle to the Romans may be the deepest theology in the Bible, but also teaches valuable lessons on hospitality. Romans 12:13 gives the blunt command that we are to be “practicing hospitality.” Gaius was commended for showing hospitality to the whole church (Rom. 16:23). Also in Romans we read that Rufus’ mother was a mother to Paul. Can we doubt that hospitality was a part of her service? Hospitality is important. Not only do traveling workers and their families have a right to accommodations, but hospitality can enhance the ties of fellowship between the believers in a church. By having a single meal together we may get to know each other better than in a year of Sunday mornings. Since hospitality has become a rarity in today’s world, having someone over for a meal can be an effective aid in evangelism. Students and single people testify of the special encouragement provided by hospitality. A meal doesn’t need to be fancy and the house doesn’t need a spring cleaning. Simple food accompanied by good conversation is all that’s necessary. And it is necessary! The early church practiced hospitality and if we want to be a NT church we must be characterized by it too. Discipleship Discipleship is at the core of the Great Commission. While the Paul-Timothy relationship provides perhaps the best example of discipleship in the Bible, there are others: Apollos was instructed by Priscilla and Aquila, Elisha was associated with Elijah. In each case an older or more experienced believer took a newer believer under the wing. The advantages of discipleship are obvious. A new believer may grow in an unbalanced or unrooted manner. He may see one truth in the Bible but fail to see the balanced teaching provided elsewhere in the Word. He may develop unhealthy obsessions. Biblical discipleship pro-

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vides an answer to each of these problems. Many churches are developing small group ministries. Instead of meetings of the full church, small groups are intended to provide warm fellowship where people can get to know each other and build each other up. But isn’t this what personal discipleship should be doing? Some Christians, including this author, have concerns about the way small groups can end up replacing actual meetings of the church. But in an assembly where real discipleship is occurring, there is no hole to be filled by small groups. What would our churches be like if we took the principle of discipleship as seriously as Paul did? What would happen if young men showing evidence of a teaching gift were instructed in homiletics by an experienced brother? What would happen if the young mothers had an older woman who could come alongside and help them to love their husbands and children (Titus 2:4)? What would happen if the zealous young evangelist had someone to show him the ropes? What would happen if a mature but energetic Christian couple opened up their home to the youth and spent time with them? What we would see would be nothing less than a transformation within the local church! Discipleship may be hard, but it is a NT church principle we need to embrace. Hard Choices If we have neglected the principles above, we are left with three choices. The first is to continue with the status quo— to continue to embrace some biblical principles while ignoring others. Maybe change is too difficult. Maybe our current practice is comfortable. But the status quo means that the church will continue to struggle. The second choice is to give up on NT church principles. To make this choice is to close the doors and attend a denominational church, or to accept unbiblical practices in an effort to increase our numbers. In either case this choice means we are content to pretend the Bible says nothing about church order and practice. The third choice is the only one which is really satisfactory. Let’s continue to hold to biblical church principles. But let us also acknowledge we aren’t what we could or should be. Let us humbly return to the Scriptures and see if there are truths that we are neglecting. If we really want to be New Testament churches we must embrace all the principles of the New Testament. Ý

LOOK AT BOOKS Review by Michael Attwood

And Some… Evangelists by Roger Carswell, published by Christian Focus in 2000. ased on Ephesians 4:11, this book is an appeal, by an evangelist, to not neglect the use of the evangelist in our churches. Roger Carswell is a British itinerant evangelist from my home town of Leeds. My wife and I had the privilege of working with Roger in tent meetings back in 1984 in the beautiful Yorkshire Dales in Northern England. For the last quarter of a century brother Carswell has traveled extensively throughout the British Isles, and further afield, seeking to share the good news in tent meetings, university campuses, coffee mornings in homes, beach missions, or simply on street corners. Roger, a married man and father of four, has been blessed with his children sharing in their father’s love for the gospel. He has been much used by the Lord in reaching souls for Christ and throughout this book his passion for communicating the gospel shines through infectiously. In a day when the work of the evangelist is largely neglected among assemblies, this book will challenge us to seek to encourage these passionate men to make full use of their gift received from the risen and glorified Christ.

The book is filled with pithy sayings and quotable quotes, as well as much practical wisdom for any believer in Christ, not just the evangelist. It should aid to stir us up personally to do the work of an evangelist, whether that is our area of gift or not. The chapter on using the gospel tract as a tool is valuable to any Christian. Other chapters include the temptations of the evangelist, a look at evangelists throughout the Scriptures, and the great cloud of witnesses throughout church history. Controversial issues such as the evangelistic appeal, the use of music in evangelism, and itinerancy versus residency in the work of the evangelist are dealt with in a helpful and balanced manner. Although our readers may not be in agreement with all that is written in this book (the author is from a background where the one-pastor system is normal and accepted), it is a book that all will find helpful and challenging. My immediate thought, upon reading it, was to purchase extra copies and send it to evangelists who are my friends and who would greatly benefit from the encouragement found in the pages of this book. It also burned in me a desire to order fresh tracts and rededicate myself to sharing the gospel at every opportunity. It is so easy to get out of the discipline of doing this. My prayer is that this book will enjoy wide readership and will cause us to pray, “Lord, give me a heart of compassion like Your compassionate heart for the lost world.” To whet your appetite for “And Some ... Evangelists,” here are a couple of choice quotations from the book: Lord Beaverbrook, the founder of the British newspaper, THE DAILY EXPRESS, wrote: “The evangelist is the man who has the greatest capacity for doing good and, therefore, if I were in a position to influence the life of a sincere young man today, I would say to him, ‘Rather choose to be an evangelist than a cabinet minister, or a millionaire.’ When I was a young man I pitied my father for being a poor man and a preacher of the Word. Now that I am older, I envy him, his life, and his career.” And Albert Knudson said: “There are two classes of preachers: the good preachers who have something to say, and the poor preachers who have to say something. But there is yet another and higher class. It consists of those who have something to say and have to say it.”

UPLOOK / M AY 2 0 0 6

FINALLY, BRETHREN by Jabe Nicholson

…but God gave the increase.” (1 Cor. 3:6)

By All Means Evangelism: a role for everyone “I have planted…

Apollos watered,

If you’ve been discouraged from being involved in evangelism, maybe you’ve been trying to do someone else’s part. Try your own on for size.

hen the Lord Jesus told His followers to go into all the world and preach the gospel to all people, He gave no detailed directions as to means or method. I assume He intended that disciples in every culture and in every age would find appropriate and effective ways to do it. Of course those ways should be both relevant to the unbelievers to be reached and consistent with the character of God and the dignity of the message we bear. The apostle Paul was, to put it mildly, both an incisive thinker and an effective communicator. But he did not assume that his oratory alone was sufficient to win souls. Nor did he think— and this is crucial—that, if the Spirit was willing to work, methods didn’t matter. Instead he wrote: “that I might by all means save some” (1 Cor. 9:22). A fisherman uses different bait for different fish, and Paul preached very different messages to the polytheistic philosophers in Athens than to the monotheistic religionists in Jerusalem. I have recently been impressed, however, not only with the different message styles of the early believers; I have also noted the diverse methods influenced by the varied personalities which we meet in the New Testament. Do you see yourself somewhere in the picture?

1. The confrontational approach of Peter (Acts 2): This style is not for everyone. It demands courage, boldness of speech, and an ability to “think on your feet.” Of all methods, it is the most likely to stir up animosity, but also has the potential advantage of reaching large numbers all at once. Such plainness of speech can bring both clarity and conviction by the Spirit to people we might otherwise never meet. It did so at Pentecost and has throughout Church history. 2. The apologetic approach of Paul (Acts 17; Romans): Here the flamboyant emotion-laden appeal gives way to the deliberate, carefully-reasoned argument. Negatively, it can gender “words to no profit” (2 Tim. 2:14), but positively it is able both to bolster the faith of believers and demolish the strongholds of the enemy, setting free his captives. So it was at Mars Hill. Some object to this method, saying that Paul’s intellectual style is akin to “enticing words of man’s wisdom.” As proof, they say there was no assembly formed in Athens, as far as we know. The argument is specious. It was Paul, after all, who instructed us not to preach with mere human wisdom; he obviously did not consider what he was doing to be in that category. As far as results (not always the defining factor—recall the righteous preaching of Noah), I think I would be very happy to see what Paul saw at Athens. Imagine arriving at Harvard or Yale one morning, preaching one message in the open air, and having a professor, a high society grande dame, and several others trust the Lord that afternoon! Hardly a bad day’s work! 3. The testimonial approach of the man born blind (Jn. 9:25): This way of preaching has the advantage of the evangelist knowing his subject matter—since he was there when it happened. “I was blind; now I see.” It is, or should be, convincing and almost impossible to refute. It is the favorite of those dramatically rescued from sin’s clutches, and the least likely to be used by those saved at an early age. Those who use this method would be wise to follow Paul’s example:

UPLOOK / M AY 2 0 0 6

BY ALL MEANS

each time he told his testimony there was less about himself, and the light kept shining brighter. Some testimonies spend too much time on the BC (before Christ) part and too little on the change Christ produces in the life. Still, it can be one of the most convincing methods in the evangelist’s arsenal. Let’s get back to using testimonies; it may result in new ones. 4. The invitational approach of Andrew and the woman of Samaria (Jn. 1:40-41; 6:8-9; 12:22; 4:28-30): Perhaps feeling ill-equipped to carefully explain the gospel, nonetheless such strategic servants have a deep concern for lost souls. Thank God for the bringers. The one disadvantage of this approach is the lack of control over what the ones brought will hear. How many have labored long and carefully to bring someone to an evangelistic gathering only to have the speaker unnecessarily offend the one brought by a careless remark or an unwise criticism of the person’s religion. How careful we ought to be who dare to speak as the “oracles of God.” I’ve had to learn this the hard way, sad to say. Thankfully, Jesus can reattach ears removed by a careless use of the sword! 5. The hospitable approach of Matthew (Lk. 5:29): Many unbelievers who will not venture into a church building would come to your home for a meal. So thought Matthew, who knew his workmates from the tax office would be persona non grata at the local synagogue. Then why not have them into the less-threatening environment of the dining room? And it worked. In my judgment, some of the most effective outreaches in North America today involve an open home and an open Bible. It is the winning combination of loving people and telling them the truth. We have never had such nice houses and well-stocked freezers, yet how much do we use them as birthplaces for souls? Jesus thought dinner time was an ideal venue for gospel witness, too (Mt. 9:10; 26:7; and many more). The relaxed atmosphere is ideal for this. 6. The good works approach of Dorcas (Acts 9): How often we are reminded of the strategic role of good works in the life of the believer. “Let your light so shine before men, that they may see your good works, and glorify your Father

which is in heaven” (Mt. 5:16), said the Saviour. “And let ours also,” wrote Paul to Titus, “learn to maintain good works for necessary uses, that they be not unfruitful” (3:14). Observe the link in Paul’s mind between lack of good works and unfruitfulness. Selah! There does seem to be a link between the obvious evidence that Dorcas was “full of good works and almsdeeds which she did” and the “many” who “believed in the Lord.” Would a return to being “full” of good works also lead to many believing? Sounds like a wonderful experiment! 7. The lifestyle approach of the healed demoniac of Gadara (Mk. 5:19; Lk. 8:39): These two accounts of the story give two slightly differing instructions from the Lord to the man. Interestingly, Luke records the Lord as telling him to “show” the great things done for him by the Lord. It is Mark, the author of the Gospel of the Servant, that quotes the Lord as saying he should “tell” others of the Lord’s doings in his life. Yes, it’s “show and tell time” for us. Little use, telling without showing. Like the priestly garments, we need bells and pomegranates—both testimony and fruitfulness. 8. The supportive approach of many in New Testament days: Paul wrote: “Help those women which labored with me in the gospel…” (Php. 4:3). He spoke of Aquila and Priscilla as “my helpers in Christ Jesus: who have for my life laid down their own necks,” and Phebe, “a servant of the church,” of Tryphena and Tryphosa “who labor in the Lord,” and Mary of Rome, “who bestowed much labor on us” (Rom. 16). There are many others as well. They prayed, and spoke encouraging words, and gave of their funds, and showed up to share the reproach. They may have prepared meals for the Lord’s servants and washed their clothes. They helped with manual labor, assisting Paul in his tent-making business. They helped in preparing manuscripts and transported them from place to place. Many were unknown and no doubt many gave their lives for the cause. We shall meet them some day and thank them for the foundation they laid in beginning the process that eventually brought the gospel to our doors. But all these rest from their labors. Now it is our turn. Let us “by all means” do it. Ý UPLOOK / M AY 2 0 0 6

UPLOOK

If the outlook is dark, try the uplook.

WHAT IS HE DOING NOW?

hat does Christ’s High Priestly ministry mean to believers today? How do we benefit from it and so enjoy the privileges of the priestly family? He makes RECONCILIATION for the sins of the people (Heb. 2:17). He provides CONSOLATION because He Himself has suffered, being tempted, and so is able to succor those that are tempted (2:18). He engages in continuing INTERCESSION for His own (7:25). He provides an acceptable REPRESENTATION in the presence of God (9:24). He provides ACCEPTATION in the presence of a holy God by virtue of His precious blood (10:19). He gives to His own a glorious ANTICIPATION founded on His unfailing promise (11:40). Then for the daily on-going race, so that His people might finish well, He Himself becomes their Goal, the INSPIRATION, the glorious Exemplar who Himself finished well and is now glorified (12:2-3). In the light of all this revelation of glory and beauty, let us urgently obey the admonition of Scripture: “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus…” (Heb. 3:1).

—J. B OYD N ICHOLSON