By Michael McCall
Christians at times fail to see the sin of an activity because of the world's view on matter. There have been and still are numerous dancing shows on television, that Christians find themselves watching (which we as Christians have no business doing). In watching, we become less aware of the sin of dancing. So the question arises, "What does the bible say about dancing?" but the better question is, "Is today's modern dancing, wrong?" In the bible you will find the word dance used 27 times in its different form. Out of that, 26 times the word dance is used in a positive light, and even encouraged. (Psalm 149:3; 150:4) But was is dance? By not answering this question, many Christians today read such passages and state, "there is nothing wrong with dancing." They can be no further from the truth. But, let's answer the question, "what is dancing?" First, I think we can all agree on one point, the bible was not written in English. Instead Hebrew and Greek. So just because the word dance is used, this does not mean that the definition is that of dance that we see and have today. In the Hebrew text, the words translated into the word dance mean - to stamp, to skip, to twist or whirl, to move in a circle. Properly it means to be happy, so happy that the body moves. Take Miriam for example (Exodus 15:18-21), she danced. She lead the women in dance with trembles. Does this mean that we can dance, using her as an example? Yes and No. We need to understand what she was doing. How many of you have ever watch "March Madness"? How many times have you seen the "Cinderella team" upset the favorite? What happens when the clock strikes 0:00 and the game is over? The fans of that team storm the court, jumping and whirling, with their hands in the air, screaming, smiling, even crying due to emotions. This is what it means to dance in the Hebrew tongue. Can a Christian find him/herself on the floor after the big game jumping up and down? Yes. Is this wrong? No. But alas, that is not the type of dancing we are talking about is it? If you remember I stated that 26 of 27 times the word dance is used, it is not condemned. But what about that 27th time? I want you to read the story of Herodias' daughter and her dancing before Herod and his guests. (Matthew 14:6; Mark 6:22). What did her dance do that Miriam's didn't. Her dance invoked some key words for you to look up; Wantonness, Lasciviousness, Lewdness, Revelries. Look these up, find one scripture speaking of these terms in a way that is acceptable to God. Dance, modern dance, Herodias' daughter's dance is wrong because of what it does to the dancer, their partner, and those watching. The Greek 'aselgeia' according to Thayer's Lexicon means - "indecent bodily movements, unchaste handling of males and females." Which dance do you believe represents this? Miriam's (or the colleges students jumping up and down), OR Herodias' daughter's dance (or the tango, salsa, samba, you name it). However, Christians today still feel it is ok for a husband and wife to dance, or the newly married couple to dance their "first dance" because it's innocent. The setting and understanding why dance is wrong helps us answer our question above. To dance with your wife in public with people watching is not appropriate for a Christian, for anyone for that matter. The reason goes back to what we stated above. Dancing is wrong because of what it does to those watching. We as Christians must understand its not always (and rarely is) about us. Jesus called for us to be a light to be seen by men so they may glorify our Father. He told us to seek first the kingdom of God. Paul said abstain from every form of evil. But maybe more importantly, Jesus said woe to them who cause one of these little ones to stumble. If we dance with our spouse, and someone sees us and has a thought they should not have. It is not only on them, but also on us. Dancing is wrong, and unfortunately many brethren have become dull to sin through the glorification and commercialization of it.
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by Devadas Prakash
1. Did Paul want a sorrowful or joyful relationship with the saints in Corinth? He wanted a joyful relationship: “(1) But I determined this with myself, that I would not come again to you in heaviness. (2) For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me? (3) And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all” (II Corinthians 2:1-3). · In the previous epistle, he gave them a choice (I Corinthians 4:21). · Now, he is choosing when to come based upon how he will have to be when there (II Corinthians 1:23). · There are real concerns that things haven’t changed in Corinth (II Corinthians 12:20-21). · What he’d rather do is find encouragement from Corinth rather than the need to correct them (i.e. Colossians 1:3-8). 2. How much was Paul troubled by the problems in Corinth that he had to write them about? It caused him much affliction and anguish or heart: “For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you” (II Corinthians 2:4). · Psalms 119:53, Psalms 119:136, Jeremiah 13:15-17, and Romans 9:1-3. · Such grief is a sign of love (John 11:35-36). 3. Once a brother or sister in Christ has been disciplined, is there a point wherein it is time for forgiveness and love to be shown to he or she? Yes: “(5) But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. (6) Sufficient to such a man is this punishment, which was inflicted of many. (7) So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. ( Wherefore I beseech you that ye would confirm your love toward him” (II Corinthians 2:5-8). · Discipline needed to occur in Corinth (I Corinthians 5:1-13). · Now that such discipline has occurred, there are conditions to be met for forgiveness (Luke 17:3-4). Once those conditions are met, forgiveness must occur (Ephesians 4:32). · If such forgiveness is there, bitterness can settle in (Hebrews 12:12-15). · Forgiveness and love go hand in hand (I Peter 4:8). 4. What did Paul seek proof of from the brethren in Corinth? Whether or not they would obey ALL things: “For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things” (II Corinthians 2:9). · Deuteronomy 8:2, Matthew 7:16; 20, Matthew 12:33, II Corinthians 8:24, and Philippians 2:19-22. 5. If the brethren in Corinth forgave a brother or sister who had erred, what would Paul do? Forgive them also: “To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ” (II Corinthians 2:10). · Matthew 18:15-18. 6. Is there a benefit in knowing the devices of Satan? Yes, taking away the advantage by knowing the enemy’s playbook (so to speak): “Lest Satan should get an advantage of us: for we are not ignorant of his devices” (II Corinthians 2:11). · We have to be aware (I Peter 5:8) and able to stand against the tricks of evil (Ephesians 6:11-12). · Paul had reason for concern regarding Corinth (II Corinthians 11:3). 7. Though Paul had an opportunity to preach in Troas, what caused him to have a restless spirit? He couldn’t find Titus: “(12) Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord, (13) I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia” (II Corinthians 2:12-13). · Titus was a partner and fellow helper in Christ (II Corinthians 8:23). A son in the faith (Titus 1:4). · When Titus came to Paul he was comforted (II Corinthians 7:6). 8. How did God make known the savour [odor] of His knowledge in every place? By Paul and those working with him for the cause: “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place” (II Corinthians 2:14). · The triumph comes from God through Christ (Romans 8:37 and I Corinthians 15:57). · Knowledge of God is spread through preaching (Romans 10:14-17, Colossians 1:23, and Titus 1:1-3). 9. What was the difference in the savour [fragrance] of Paul and his coworkers to those who are saved opposed to those who were to perish? Sweet to those who are saved while smelling like death to those who perish: “(15) For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: (16) To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things” (II Corinthians 2:15-16)? · Unto God a sweet odor (Ephesians 5:2 and Philippians 4:18). · Whether people are saved or lost, it is pleasing to God that the Gospel was preached (I Corinthians 1:17). · A smell of death to the lost (Acts 13:46). · A smell of life for those who will be saved (Acts 8:35-39). 10. Were there were many in the first century who corrupted the word of God? Yes: “For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ” (II Corinthians 2:17). · Matthew 24:24, II Corinthians 11:13-15, I Timothy 1:19-20, II Timothy 2:14-18, II Timothy 4:1-5, II Peter 2:1-3, I John 4:1, II John 7, and Jude 3-4. by Samuel Matthews
"…Keep thyself pure" (1 Timothy 5:22). KJV Christians in every age group face an increasingly immoral world with the popular media being an open sewer of moral filth. Movie producers vie with each other to see who can have the most risqué films. Magazine stands offer slick pornography for all ages to view and purchase. TV brings lewd bedroom scenes into the nation’s homes. Society’s general acceptance of this new low of immorality is on every hand. However, God's word says, "Flee youthful passions and pursue righteousness, faith, love, and peace" (2 Timothy 2:22). How can the Christian keep himself pure in this hostile immoral environment? SUGGESTIONS 1. Recognize the power of sin (1 John 2:15-17). Do not assume that you can handle it or control it (James 1:13-16). It is like a powerful, addictive drug (Romans 7:20). 2. Look ahead (Proverbs 22:3). The long term disadvantages of immorality outweigh what seem like desirable reasons at the moment. Think of your whole life when you are tempted to indulge in any unlawful activity. 3. Be honest with yourself (2 Corinthians 13:5). Just what kind of person are you? Are you thankful of the kind of person you are? Are you living up to the standards you have been taught? Are you looking for an excuse to indulge? Some immoral people have convinced themselves that they are really very moral. 4. Make a commitment to yourself and God that you are going to live a virtuous life (2 Timothy 2:21). Give your body as a living sacrifice unto God (Romans 12:1-2). We are directed by Jesus to live for Him and to die to self (Luke 9:23). 5. Demand the highest ethical performance of yourself. God did not intend for us to be mere robots. He gave us the power to make our own decisions. He had faith in you that you would make the right choices. Do not let Him down. 6. Make the commitment ahead of time to be used in the Lord's service (Ephesians 5:15-17). Do not wait until you are confronted with the temptation of sin to try to decide what to do… by then passion will likely have disabled your will power. Talk about your commitment, pray, and think about it. 7. Respect the established moral code of the Word of God (Psalm 119:161). For the Christian, the New Testament is our rule of faith and practice. "Let the Word of Christ dwell in your richly" (Colossians 3:16). These moral codes in Scripture are time tested and work well when applied. Remember, the same God who created us and gave us our sexuality gave us the Bible for a code of conduct. He knew what would bring us the greatest happiness in obeying Him (Deuteronomy 6:24). 8. Be a regular reader of God’s Word. “Thy word I have hid in my heart, that I might not sin against thee” (Psalm 119:11). When we read the Bible, we can think the empowering thoughts of God. 9. Be in constant contact with God through prayer. “Pray without ceasing” (1 Thessalonians 5:17). This helps to remove the love of sinning by coming into the holy presence of God. 10. Worship God faithfully with the church, “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Hebrews 10:25). Great spiritual strength is to be found in assembling with the saints to encourage them and to be encouraged in spiritual fellowship. It helps us keep our spiritual and moral strength high. 11. Associate with Christians at every opportunity. “Be not deceived: evil communications corrupt good manners" (1 Corinthians 15:33; 2 Timothy 2:22). Try to choose faithful Christians for your close companions. You will have eliminated most of your temptation in immorality by doing so. 12. Only go to social and recreational places and events that you would invite the Lord Himself to attend with you. A morally pure life is "above reproach" (Philippians 2:15-16). The atmosphere of a place or event can influence us negatively. Put yourself in a place where you will not be ashamed if Christ was to return and find you there. 13. Learn to say NO to those friends or dates who invite you to questionable places or to do doubtful things. “NO” is the most powerful medicine against immorality. Never be ashamed to refuse any invitation to sin. The Lord will bless you. Remember, no one ever regretted being decent, but thousands have deeply regretted the day they fell into immorality. 14. Remember that one of the best reasons for morality is that immorality does not work. It does not pay off, except in death (Romans 6:23). Sin does not lighten the burden of living, rather it increases it. There will be times when the way of righteousness will seem like the loneliest place in the world. Be prepared for it. In those times remember the below words of the 23rd Psalm. “1 The Lord is my shepherd; I shall not want. 2 He maketh me to lie down in green pastures: he leadeth me beside the still waters. 3 He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake. 4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. 5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. 6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.” To the God of heaven be the Glory as His Will is done (1 Corinthians 10:31). Please pray for wisdom, for me and my wife, Cynthia, and the Liberty NW church of Christ meeting in Portland, Oregon, USA. We are praying for you, and we love you all so much. Samuel. By: Brian A. Yeager
The book of Hebrews opens with: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets…” (Hebrews 1:1). The context is going to bear out that the reference to God in this passage is God the Father. This is important because when talking about God, we could be discussing Jesus (Romans 9:1-5) and the Holy Spirit as well (Acts 5:1-4). When we read the wording of “sundry times” it is hard to do a word study on this. It only appears this one time in the New Testament. The term is defined as this: “In many portions, i.e. variously as to time and agency (piecemeal): — at sundry times. By many portions, by many times and in many ways” (Strong’s # 4181). Similarly, a word study on “divers manners” is difficult because it too only appears here in this one passage. The definition for “divers manners” is: “in many ways, i.e. variously as to method or form: — in divers manners. In many manners” (Strong’s # 4187). When we examine the wording “time past” we can do a little more research on that wording. The Greek term “πάλαι” appears six times in the original text. It is defined as: “any while, a great while ago, (of) old, in time past. Of old, former; long ago” (Strong’s # 3819). It is translated in Matthew 11:21 as “long ago”. In Luke 10:13 it is translated “a great while ago”. The “fathers” is a genealogical reference to those of times past (i.e. Luke 1:55, John 6:49, Acts 3:13, etc.). The “prophets” are those, in connection to the rest of the statements, who prophesied a great while ago (James 5:10 and I Peter 1:10). That is an important distinction, because during the first century there were also prophets prophesying (Acts 15:32, Acts 19:1-7, I Corinthians 12:28, and I Corinthians 14:29-32). The Hebrew writer is not referring to those first century prophets, but rather the prophets of long ago. So, this letter opens with reminding the reader that God the Father spoke many times in many ways long ago to their fathers by the prophets. Think about the importance of that opening declaration. As we go through this book it is going to be obvious that it was Jewish Christians that were the audience of these writings (i.e. Hebrews 3:9). There are going to be many references, throughout this letter, to things stated during the times of the Law of Moses, the prophets, and the Psalms. So, what does it mean that God spoke by the prophets? Consider this: “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (II Peter 1:20-21). The prophets were not speaking their own words. The prophets were not telling their audiences what they thought the Lord meant. Think about this: “Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of the LORD spake by me, and his word was in my tongue” (II Samuel 23:1-2). We, who are God’s people, should understand that all Scriptures are inspired of God [God-breathed] (II Timothy 3:15-17). Whether it was times past or in the first century, we see that those teaching were inspired of God (Exodus 4:10-17, Job 32:8, Isaiah 39:5-8, Jeremiah 1:9, Matthew 10:16-20, John 16:13, I Corinthians 2:9-13, I Corinthians 14:37, and Galatians 1:10-12). When we consider God speaking by the prophets of old in many times, by many ways, and in various portions; there are some more things to consider. God did not reveal everything before Moses, during the days of Moses, or immediately after the days of Moses. Revelation in times past came over many generations. From the days of Noah, to Abraham, to Moses, to the prophets following; God declared His instructions over time (Luke 24:27, Luke 24:44, Acts 7:2-53, and Acts 13:13-40). For these Jewish Christians that are being instructed in the letter to the Hebrews, they needed to realize that the authority for the things about to be taught was given long ago. Moses instructed about Jesus long ago (Deuteronomy 18:15-19 and Acts 3:22-26). The prophets taught about Jesus long ago (Isaiah 7:14, Isaiah 9:6-7, Isaiah 53:1-12, and Jeremiah 23:5-6). First century Jewish Christians struggled letting go of the Law and the prophets as their standard (Acts 10:1-11:18, Acts 21:17-22, Galatians 5:1-12, and Galatians 6:12-15). When Jesus was teaching, prior to His law coming into full effect, He had to deal with this problem (Matthew 12:1-8, Matthew 19:1-12, John 8:1-11, etc.). One way in which He did so was to refer those struggling with what He said to turn to the things written of old for verification (John 5:1-47). Things written aforetime continue to this very day to be profitable unto men to study (Romans 15:4 and I Corinthians 10:1-12). First century saints verified the things they were being taught by searching Old Testament Scriptures (Acts 17:10-11). It is therefore fitting that this letter opens in that direction. The first verse of the book of Hebrews is not the end of the statement though. This one sentence starts at verse one, but proceeds through verse four. The thought goes on from there. We will be looking at verse two next in our study. We will be looking at the last days, Jesus Christ our Lord, and the things said from those points forward. As we study this letter, build upon the knowledge we gain in our looking at every verse from here forward. By: Brian A. Yeager
The question of our study would be answered in many different ways if you asked different individuals. Some think the church is a building. Some think the church is a collection of religious organizations/denominations. Some think the church is a mythical idea or a pipedream. Some think the church has come and gone. Some think the church is yet to come. On and on we could go. Yet, the word of God does not make this question difficult to answer, as do most confused people. The church of Christ is the body of Christ (Ephesians 1:22-23). The church of Christ is the people who have been saved (Acts 2:47 and I Corinthians 12:12-27). The church of Christ is the spiritual city of God that includes all just men made perfect and the angels of Heaven as well (Hebrews 12:22-23). The church of Christ was to be established by Jesus Christ Himself (Matthew 16:13-18). To fulfill the promise He made, He had to die and purchase the church with His own blood (Acts 20:28 and Ephesians 5:25). He did so. Thus, we whom are saved and are collectively called the church of Christ need to realize the heavy price that was paid for us. The church of Christ is the house of Christ of which He is the head over (Hebrews 3:1-6). As His house, we are also known as the pillar and ground of the truth (I Timothy 3:15). This is a great responsibility that we have as the people of our Lord. The church of Christ is also known as the kingdom of Christ (Colossians 1:12-24, I Thessalonians 2:12, Hebrews 12:28, and Revelation 1:4-9). The church of Christ is the only body of believers authorized by the Lord (Romans 12:4-5, Ephesians 4:4, and Colossians 3:15). The only plurality [“churches’] we read of in the Scriptures (Acts 9:31 and Romans 16:16) is that of separate local congregations. For example, in the Scriptures we read of churches [assemblies] in many cities (Acts 11:22, Acts 11:26, Romans 16:1-5, I Corinthians 1:2, Galatians 1:2, etc.). The word translated “church” [ἐκκλησία] in Scriptures such as Matthew 16:18 means this: “a calling out, i. e. (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both):— assembly, church” (Strong’s # 1577). Since the word can be so broad, even describing a mob (Acts 19:32), we always have to concern ourselves with the context the word is used in. Many times it is used in speaking of the local assembly of Christians (I Corinthians 14:4; 5; 12; 19; 23; 28; 33; 34; 35, I Corinthians 16:1, Colossians 4:15-16, etc.). Other times it can be used to describe the people of God as a whole to include all saved individuals (Acts 2:47) as the bride of Christ (Ephesians 5:23-32). This brief study shows how simple it can be to understand what the church of Christ is. It is man the makes the simplicity of this subject difficult. We could have made this study much more in-depth and include multiple points to make it harder than need be. As I reread through this I do not see a need to write a second article on the matter. Thus, we will move on to address the authorized works of the local congregation of Christ in our next study. We need to understand such so that we can all be sure we are part of a congregation that is properly doing the work of the Lord’s church! |
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