Posted in By Mac Deaver, Doctrine, Uncategorized

How could we miss it so badly?

What we in the churches of Christ have done to Acts 1:5-8 is almost unbelievable. Of course, we simply accepted what was handed down from a generation of brethren who had been taught wrongly on the passage as well. And we thought the way we handled the passage was true to Bible teaching on the Holy Spirit in other passages, and our inherited view kept us from endorsing modern day miracles. It is hard to imagine now in the year 2020 that we could miss the correct interpretation of that passage so terribly.

How did we miss it so horrendously? (1) We took the baptism of the Holy Spirit to be miraculous and temporary, and (2) we took the “great commission” to be permanent and obligatory! And each interpretation is wrong.

Since the words of Jesus to Nicodemus were spoken in John 3:3-5, there has been only one way into the kingdom. I have had debate opponents admit this. Well, how did the first entrants enter the kingdom? If you look at Acts 1 and 2, you will find that the first disciples including the apostles entered the kingdom having already been baptized with John’s water only baptism for the remission of sins (Mark 1:4; Luke 7:29-30) when they were baptized in the Holy Spirit (Acts 2:1-4). How did the apostles enter the kingdom in Acts 2? They had already been baptized in water for the remission of their sins which is baptism into the name of Jesus Christ (Acts 8:12, 16; Acts 19:15). But they did not enter the kingdom until they were baptized in the Spirit (Acts 1:5; 2:1-4), which is baptism into the name of the Father and of the Holy Spirit (Matthew 28:18-20). Their kingdom entry entailed baptism in both water and Holy Spirit which is the one baptism of John 3:3-5 and Ephesians 4:5. If you and I entered the kingdom, we came in just as the apostles did. There has never been any other way into it. Their water only baptism was not enough to propel them into the church. When we concluded that Holy Spirit immersion was a miracle, we made a horrible mistake! The Greek grammar of Acts 1:8 shows that the power came “after” the coming of the Spirit, so that it did not come (1) before the Spirit came, and neither did it come (2) at the same time that the Spirit came.

Too, in our wrong handling of Acts 1:5-8, we concluded that the so-called “great commission” (to distinguish it from the “limited commission” of Matthew 10) was permanent and obligatory. Our false conception of the passage has over many years created (1) imbalanced preaching, (2) a great sense of spiritual insecurity, and (3) guilt-evangelism! Elsewhere on this site is an article, “The Great Commission Has Been Fulfilled,” that provides in-depth analysis of this point. The “great commission” was an assignment given to the apostles only (Matthew 28:18-20; Mark 16:15-16; Luke 24:46-47), divinely managed to its completion (Acts 16:6-10; Colossians 1:6, 23), and entailed inspired preaching and miraculous signs (Mark 16:19-20; 1 Corinthians 2:12-13). This was God’s way of changing human amenability once and for all. The Gentiles were brought out from under their obligation to moral law only (cf. Romans 2:14-15; Acts 10), and the Jews were brought out from under their obligation to the Mosaic law which legally had died at the cross (Colossians 2:14). The announcement of (1) the passing of past obligation and (1) the creation of new obligation to Christ was made over a period of thirty years. The apostles and other brethren were involved, but only the apostles were given the specific assignment to see that the gospel went throughout the world. No other Christian ever evangelized because an apostle told him that he, too, was under the assignment of the “great commission”. While many helped in the work, only the apostles would stand before God as responsible to see that that assignment was carried out. The apostles alone were Christ’s ambassadors, a select group, who had been given the ministry of reconciliation (2 Corinthians 5:17-20; 12:12; Acts 10:40-43; 22:15; 26:16).

If we today were successful in carrying the gospel to every creature in the world, we still would not be “fulfilling” the “great commission” because we cannot now accomplish what its completion in the first century did. All men by it were made answerable to Christ (Acts 17:30-31). All men still are, whether we preach or not. Today our evangelism in based on the “great commandment” (Matthew 22:37-40) rather than the “great commission.”

Posted in Uncategorized

Can a Church Cancel Services During a National Emergency?

By Mac Deaver

We live in a unique moment in history. We have not seen anything like this in our country or world before. The world has experienced and/ or witnessed many calamities before our time, and we see some of these recorded in Scripture. But personally, none of us has ever been alive during a Pandemic, and it behooves us all to look at the universal event through the lens of Scripture to find our way.

Let me make several fundamental points that we learn in Scripture that help us to clarify how we are to look at our current responsibilities. How are we Christians supposed to act with regard to government decree in this crisis moment? Let me identify a few very fundamental truths relevant to our understanding of our duty during this crisis.

First, each of us is under obligation to preserve his own life. No one else could possibly be under obligation to help save my life if I am not first of all under obligation to save it myself. Personal survival is revealed as an obligation both in nature and in Scripture. We do not breathe as a choice. We breathe naturally, and we do what is necessary to get oxygen into our lungs. We may have to struggle, but struggle we will for life-sustaining air. From the moment of the first intake of air after coming forth from the womb, we strive for that air until the moment of death. We do so as a matter of inherent self-preservation. Hence, the Bible will base our attitude toward our neighbor on our attitude toward our self (Matt. 22:37-40; Eph. 5:29). No one can carry out his other duties on earth without first seeking his own survival.

Second, while a person’s own self-preservation is inherent in nature and obligated in Scripture, it has never been the ultimate obligation. The Bible teaches that all men have always been under obligation to be faithful to God regardless of consequences (Eccl. 12:13-14; Rom. 2:14-16; Rev. 2:10). This is each person’s ultimate priority.

Third, God has established the implementation of authority within three realms of responsibility: the home, the state, and the church. The home is the oldest, historically (Gen. 2:18-25). Next came the state (Gen. 10:8-10). And while the church was eternally in the mind of God (Eph. 3:8-11), it was the last of the three divinely appointed institutions to be established on earth (Mark 9:1; Luke 24:44-49; Acts 1:1-8; Acts 2:1-4). Parents are over the home (Eph. 6:1-4), government is over the state (Rom. 7:1-13; 1 Pet. 2:13-17), and elders are over the local church (Acts 20:28; Heb. 13:17).

Fourth, if government requires what God disallows, or if government prohibits what God demands, all men should obey God rather than man (Acts 5:29). All Christians should defy any demand (from government or any other source) if the demand requires disobedience to God. This demands conviction and courage, and we appreciate and admire the willingness of anyone to die for right conviction. The Bible records the death of some of these heroes. We should strive to have and pray for faith and courage necessary to ultimate sacrifice if the situation requires (Rev. 2:10; 2 Tim. 4:6-8, 18).

Fifth, human government is to be viewed as a minister of God. Paul informs us that all authorized power comes from God (Rom. 13:1). Too, to resist government is to withstand the ordinance of God Himself (v. 2). Further, such resistance will eventuate in condemnation (v. 2). Rulers are designed by God to be a terror to the evil only (v. 3). The principle of submission tends toward government approval (v. 3) like the principle of obedience to parents tends toward a long life (Eph. 6:1-4). A principle as such is not the equivalent of a law. While childhood obedience tends toward longevity, developing cancer or being seriously injured does not. The principle may not always find application due to other matters that are involved in any given situation. Some governments have persecuted good, and some good children have died young. Yet, the principle in its application in human life tends toward a desired result (cf. 1 Pet. 3:13-14). Preachers are not the only ministers. Rulers of the state are God’s ministers, too.

Sixth, just as personal and domestic conditions may vary, just so in the state conditions may vary, too. For example, personally a person may move from immaturity to maturity, from ignorance to knowledge, from poverty to wealth or from wealth to poverty, from health to sickness or from sickness to health, from not being employed to finding employment, etc. Domestically, he may change by leaving home, having lived with parents, from being unmarried to being married, from not having children to having children, etc. So, clearly, personal adjustments are necessarily required as one’s circumstances are altered. State conditions may move from many people to few or from few to many, from wealth to poverty or from poverty to wealth, from peace to war or from war to peace, from expansion of territory to loss of territory or from loss to expansion, from general well-being to non-well-being, etc.

Seventh, God does not view all circumstances in the same way. For example, there are many purposes served in this life by the way that God has arranged reality. Solomon long ago affirmed that there is a season, and there is a time to every purpose under heaven (Eccl. 3:1-8). There are various purposes in the mind of God (cf. why God provides various kinds of weather [Job 37]). Job also told us that because of this circumstance, human misery is great (Job 14:1 cf. Eccl. 8:6). God sanctions some things in war that he does not sanction in time of peace (Eccl. 3:8; cf. 2 Sam. 22:35; 1 Kings 2:5).

Eighth, God treats disruption of routine differently than he treats routine. That is, at times people simply cannot do what they in normal times can and must do. We all know this, but at times we may forget the principle. Who among us rightly criticizes someone for staying home from church services because of his illness? Who among us rightly criticizes his fellow Christian for missing the morning service on Sunday because he stopped to help someone injured in a car accident? Imagine a Christian hurrying past the injured with the thought in mind that “I’ve got to get to the service! I hope a non-Christian comes by shortly who will help the victim!” Whoever thinks this is Christianity is devoid of reason and Scripture (Luke 10:25-37; Matt. 22:37-40).

Furthermore, even in regard to matters of routine, who among us rightly criticizes someone who misses the assembly on Sunday because he had to work? Imagine doctors and nurses refusing to work on Sunday because of criticism from one of our preachers. In such an event, we should see that the Lord’s lesson against such reasoning has been lost on the critic (cf. Matt. 15:1-9). The sick must have care even on Sunday! And since all men now live under the authority of the Lord’s new law, if non-Christians can serve the sick on Sunday, then Christians can, too! The Lord taught the necessity of some activity even on the Sabbath (Luke 13:15; Matt. 12:1-8). We must not become critics of good by reclassifying the good as “evil.” There are some things that must be done on Sunday. No one has a right to force a Christian to give up his work because he can’t be at all the services. All of us should work (2 Thess. 3:10), and the time for it is not in all cases an option available to us. Each of us will give account for our own decisions regarding how often we had to miss services. And we should not be unwisely critical of any brother (cf. Rom. 14:1-12). Remember, we will be judged as we have judged others (Matt. 7:1-5).

After God moved Israel into Canaan and placed his name in Jerusalem, He required that the men go to Jerusalem three times a year to worship (Deut. 16:16). During their deportations, Israel and Judah could not comply for they had lost access to freedom and thus to Jerusalem. Such men as Daniel and his friends were still faithful during the time when this requirement could not be met (Heb. 11:33). During the wilderness wandering, the divine requirement for circumcision was neglected. But before God allowed the next generation of Jews to enter Canaan, he “rolled away the reproach” of the nation by requiring all the uncircumcized to receive it (Josh. 5:2-9). God could have reemphasized the requirement to Moses during the wandering period. But He did not. He waited until the new generation was ready to cross the Jordan. But notice that God’s law that governed the routine did not cease to exist simply by disruption. The two deportations of the Jews show us that even though their law remained in place, since they were not and could not be in the place where it could be obeyed, their faithfulness (cf. Daniel) was not measured by their failure to show up in Jerusalem. We can learn God’s attitude toward His people during this time when they could not get to Jerusalem (cf. Rom. 15:4).

Ninth, God manages His world including the use of disease that has entered it. God early on promised Israel that if she would be faithful, she would not have disease (Exod. 15:15; Deut. 7:15). But, as we know, she was not faithful, and the diseases moved into her national body. By the time the Lord came to the earth, he found much sickness and disease (Matt. 9:35-36). Just how much sickness and disease is attributable to natural law only and how much is attributable to God’s providential use of it, no one can comprehend (cf. Elihu’s remark in Job 37:5 regarding the weather). But God still determines whether or not sickness is unto death (2 Kings 20:1-7; Eccl. 8:8; Heb.9:27).

Tenth, the nature of an emergency may obscure the clarity of one’s obligation. If we all clearly perceived that a thief was going to break into our house, we would watch for it (Matt. 24:42-44). The emergency would be clear. And perhaps our own desperation would become clear. However, in some circumstances, the emergency or the desperation is not perceived. A man may not perceive his own desperation in spiritual matters while at the same time he is well aware of his current physical well being (Luke 12:20).

We are now in a national emergency situation. While God is in control, our government is the one in authority, and our government has the right and obligation to seek the good of this country. We are to submit to that authority for the Lord’s sake (1 Pet. 2:13). Here in Texas, when our governor decreed that citizens of our state should no longer gather in groups of more than ten, in order to help prevent the spread of a deadly and fast moving virus (in order to save lives!), we had no choice but to submit.

As I get closer to the end of this article, let me ask a few questions for your humble consideration:

  1. If someone is a carrier of a deadly disease (and he knows it), does he have the obligation to avoid contact with other people?
  2. If a person suspects that he is a carrier of a deadly disease, does he have the obligation to avoid contact with other people?
  3. Do Christians have any obligation to help prevent the spread of a deadly disease?
  4. Since all men now live under the law of Christ, isn’t it true that if Christians do not have an obligation to prevent the spread of a deadly disease, then no one has the obligation to prevent the spread of a deadly disease?
  5. Is a civil decree required before the church is obligated to help prevent the spread of a deadly disease?
  6. Shouldn’t the church desire to help prevent the spread of a deadly disease even in the absence of any civil decree?
  7. If a medical doctor were to tell me to stay home from church services until the threat of a deadly disease is past, should I heed his counsel?
  8. If a medical doctor advises a young mother to stay at home with her newborn infant for two months before going out into society, should she heed his words?
  9. If the government advises any and/or all of us to stay at home to help prevent the spread of a deadly disease, should we all comply?
  10. If a Christian stays at home to help prevent the spread of a deadly disease and he does so under either medical counsel or legal decree, does he thereby forsake the assembly?

Finally, let me put my conclusion into a series of syllogisms that will provide the thought process whereby we know that we are doing right to comply with governmental decree to stay at home or to refuse to gather in large groups or to comply with “social distancing.”

Argument #1

  1. If the government has divine authority to take life, then the government has divine authority to save life (which is the opposite of taking life).
  2. The government has the authority to take life (John 19:10-11; Rom. 13:1-7).
  3. Then, the government has divine authority to save life.

Argument #2

  1. If the government has divine authority to save life, and if its current temporary prohibition against public gatherings is in order to save life, then its current temporary prohibition against public gatherings is within the purview of that divine authority.
  2. Government has divine authority to save life, and its current temporary prohibition against public gatherings is in order to save life (see Argument #1 and the above discussion concerning the routine and the disruption of the routine; also, note that the spread of the disease causes sickness and death).
  3. Then, its current temporary prohibition against public gatherings is within the purview of that divine authority.

The question has been asked, “Who has the right to cancel the services?” Well, while it is clear to me (though this is not discussed in this article) that elders have the right in given situations to cancel services, in the situation addressed in this article, the government does!

Posted in Apologetics, By Weylan Deaver, Doctrine, Uncategorized

Deaver-Rodriguez Debate Now Available To View

This four-night debate is about how the Holy Spirit helps the faithful Christian. It was held at the building of the Fort Sam Houston church of Christ in San Antonio in July 2019.

Joshua Rodriguez (Fremont, California) affirmed: “According to the scriptures, the Holy Spirit only indirectly influences the heart of the faithful Christian.”

Mac Deaver (Sheffield, Texas) affirmed: “According to the scriptures, the Holy Spirit directly influences the heart of the faithful Christian.”

All eight hours are available to view for free at this link.

Posted in By Weylan Deaver, Christianity and Culture, Uncategorized

Thanksgiving

By Weylan Deaver

Celebrations of Thanksgiving in America trace back to an October 1621 banquet of the Pilgrims in Plymouth Colony, Massachusetts, along with about ninety Wampanoag Indians. After God had so richly blessed the colonists’ efforts, Governor William Bradford declared a day of public thanksgiving that stretched out over three days.

Governor Bradford proclaimed a second public thanksgiving c. July 30, 1623. After a twelve week summer drought that threatened disaster, the colonists held a day of fasting and prayer, after which, the very next day, a rain came that lasted two weeks. The life giving rain revived both crops and spirits and the colonists were more than happy to give God the credit.

During the Revolution, after the victory at Saratoga, the Continental Congress issued the First National Proclamation of Thanksgiving on November 1, 1777. It read, in part,

…That it may please Him, to prosper the trade and manufactures of the people, and the labour of the husbandman, that our land may yet yield its increase; to take school and seminaries of education, so necessary for cultivating the principles of true liberty, virtue and piety, under His nurturing hand, and to prosper the means of religion for the promotion and enlargement of that kingdom which consisteth ‘in righteous, peace and joy in the Holy Ghost’ (William J. Federer, America’s God and Country, p. 147).

After the discovery and thwarting of Benedict Arnold’s plot to deliver General Washington’s army to the British, the Continental Congress issued a Proclamation for a Day of Public Thanksgiving and Prayer on October 18, 1780.

…It is therefore recommended to the several states…a day of public thanksgiving and prayer, that all the people may assemble on that day to celebrate the praises of our Divine Benefactor; to confess our unworthiness of the least of his favours, and to offer our fervent supplications to the God of all grace…to cause the knowledge of Christianity to spread over all the earth (Ibid., p. 148).

To celebrate victory and the end of the Revolution, Massachusetts Governor John Hancock issued A Proclamation for a Day of Thanksgiving on November 8, 1783.

…I do by and with the Advice of the Council appoint Thursday the Eleventh Day of December next (the Day recommended by the Congress to all the States) to be religiously observed as a Day of Thanksgiving and Prayer, that all the People may then assemble to celebrate…that he hath been pleased to continue to us the Light of the Blessed Gospel; …That we also offer up fervent Supplications…to cause pure Religion and Virtue to flourish…and to fill the World with his glory (Ibid., p. 277).

On October 3, 1789 President George Washington proclaimed a National Day of Thanksgiving.

…And also that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of Nations, and beseech Him to pardon our national and other transgressions…to promote the knowledge and practice of the true religion and virtue… (Ibid., p. 165).

Abraham Lincoln proclaimed a National Day of Thanksgiving for the last Thursday of November 1863.

No human counsel hath devised, nor hath any mortal hand worked out these great things. They are the gracious gifts of the most high God, who, while dealing with us in anger for our sins, hath nevertheless remembered mercy…It has seemed to me fit and proper that God should be solemnly, reverently and gratefully acknowledged, as with one heart and one voice, by the whole American people (Ibid., p. 385).

Though Thanksgivings continued, it was not until 1941 that Congress ratified Public Law 77-379, whereby the President officially proclaims the fourth Thursday of November A National Day of Thanksgiving.

Reading over such pious declarations of American history, one cannot help but be impressed with the humility, sincerity, and religious devotion that characterized our presidents, governors, and legislators. To their credit, they were not embarrassed to discuss, in front of the world, their indebtedness to God, their acknowledgement of national sin, the need for virtue, their desire that God take America’s schools under “His nurturing hand,” their wish that Christianity spread the world over, and their praise and thanks for all the Lord had done for America.

We concur with President Lincoln that “…God should be solemnly, reverently and gratefully acknowledged, as with one heart and one voice, by the whole American people.” Anything less is too little.

As you gather with family to dine on a Thanksgiving feast, remember to “let the peace of Christ rule in your hearts, to the which also ye were called in one body; and be ye thankful” (Colossians 3:15).