The Lord’s church at Elgin Hills has been good to us, and we trust good has been accomplished through preaching and teaching in this area during the past five years.

We have been blessed to be able to teach and preach the gospel in a number of different venues.  We have preached on radio in the Shoals area, and this paper has reached approximately 3,000 addresses on a monthly basis.  It has been “saturation mailed” to several mailing routes surrounding the Elgin Hills church building, and is mailed to others individually.

Through the support Elgin Hills has given, I have been able to conduct a number of Bible studies and preach regularly around north central and northwest Alabama.  I have also been free to preach in other areas.  For that I am thankful.

Tony Hudson will begin to preach and teach with Elgin Hills around the middle of June.  Tony and his wife, Libby, will do good work anywhere they go.  He is a good man, a careful student of the Scripture, a good preacher and teacher, loves people, and has done good everywhere he has been.  Libby is his faithful helper.  We pray good will be done and encourage you to support the work at Elgin Hills.

— Phillip A. Owens

For a long time I have believed and taught that the dead are in Hades presently.  Luke 16 teaches this if it teaches anything.  However, many younger (and a few older) preachers have decried this as the “traditional” explanation, as if that makes it immediately wrong!  Some time ago I preached on this idea.  The chart on the next page is one I used to describe the “intermediate” state into which we must all enter and pass if the Lord does not come first.

Some ask that if at death we know what our eternal destiny will be, what is the need for judgment?

First, Jude 14-15 indicates that judgment will be to “convince all the ungodly of all their works of ungodliness.”  In essence, an explanation, or “sentencing,” if you please, of the unrighteous will be given in judgment.

Second, Paul said that “there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day; and not to me only, but also to all them that have loved his appearing” (II Tim. 4:8).  Similarly, for the righteous, an explanation will be given as to their salvation.

Concerning judgment, Paul said, “that each one may receive the things done in the body, according to what he hath done, whether it be good or bad” (II Cor. 5:10).  Receiving “the things done in the body” describes an accounting we will be given. This will be done at judgment on the last day.

Before that event, all the dead are in Hades.  The righteous are in “paradise,” a place of comfort.  The unrighteous are in “torments.”  Conscious existence continues in both paradise and torments.  Judgment will be to explain the “why” of eternal life and punishment.

In the Bible, death simply means, “separation.”  Physical death is separation of one’s body from his spirit (James 2:26).  Spiritual death is our spirit’s separation from God.

Since our destiny is determined at death, the larger and more important question is, “Are you ready?”

Death can come at any time.  Have your sins been forgiven by the blood of Christ?  Jesus warned some of His generation that if they died in their sins, where He went they could not come (Jno. 8:21).  Sin separates us from God now (I Tim. 5:6; Eph. 2:1-3), and to die in that condition is to die “separate from Christ,…having no hope and without God in the world” (Eph. 2:12).  If we are spiritually dead even while physically alive, after physical death, we experience what the Scripture calls “the second death” – eternal separation from God (Rev. 21:8).

In the Bible God has revealed in great detail a plan that is in keeping with His nature – that of holiness, love, mercy, and justice.  By one’s refusing to partake of God’s grace in Christ by believing on Jesus’ deity and humanity, repenting of sins, confessing one’s faith, and being baptized in water for the remission of sins (Acts 2:36-38), one in essence says, “I’m not interested.”  Such people “trample under foot the Son of God,…count the blood of the covenant wherewith he was sanctified an unholy thing, and insult the Spirit of grace” (Heb. 10:29).  It is no wonder that for those who thumb their nose at Jesus, His gospel and things divine, God will render “vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might” (II Thess. 1:8-9).  Though God is love, He is also just, and His holiness disallows Him to fellowship sin.

Life is indeed serious.  Are you ready for the consequences in the hereafter that come by your actions here and now?  Think seriously about your soul’s condition.  We want to go to heaven and want you to go also.  For this purpose our little paper comes into your home.  We pray it helps all who read and desire to please God.   

– Phillip Owens

There are several passages which refute this false notion, perhaps none so powerful though as Peter’s sermon in Acts 2.  Peter here quotes a prophecy from David found in Psalm 16:8, and applies it to Jesus as proof of His resurrection.  But it also answers those who argue for “direct access” to heaven.  Peter notes in vs. 29, “Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day.”  He then adds, “He, seeing this before, spake of the resurrection of Christ, that his soul was not left in hell [hades], neither did his flesh see corruption” (vs. 31).  Then, following his application to Jesus, he concludes in vs. 34, “For David is not ascended into the heavens…”!  Jesus had already ascended, but David’s soul was still in the hadean realm!  And this Peter spoke under the inspiration of the Holy Spirit, hence we know that the statement is accurate.  If there were no other passage except this, it is adequate to answer those promoting the direct access idea completely.

But, we also note in Rev. 20:13-14 that at the end of time, when the devil himself is cast into the lake of fire (20:10); death and hell [hades] will also be cast into the same lake of fire.  Thus hades will continue to exist right up until the end of time, and was not abolished when Jesus ascended into heaven!

In John 14:3 Jesus states when He “will come again,” He would “receive you unto myself.”  John also states this is when we will be transformed to be like Him (I Jno. 3:2).  Paul said that would be the time he would receive a “crown of righteousness” –and all others theirs as well (II Tim. 4:8; Matt. 25:31f).  But that takes place at the end of time (II Thess. 16-10)—not when Christ ascended into heaven.

The doctrine sounds nice and appealing.  Naturally we all want that glorious reward as soon as possible.  Sometimes heaven is spoken of in an immediate sense (Phil. 1:23; Matt. 25:31f, II Cor. 5:8), but this is done for emphasis sake, not for technical details.  Let’s be sure we are getting the whole story before we jump to quick conclusions.  Luke 16 is still the valid description of the hadean realm, where the disembodied spirit will dwell until the day of judgment and the return of Christ.  Then we shall receive our reward in full, even though our eternal destiny is known at the point of death (II Cor. 5:10). – Donald P. Ames

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Some “progressive” (?) Christians we know have said that “too much baggage goes with the term, ‘church of Christ.’”  What they mean is that many understand that the term “church of Christ” is associated with people who believe we should partake of the Lord’s supper every first day of the week, that baptism is necessary for remission of sins, that there is “one body” or universal church of the saved, that there is a distinct organization for local churches, that Christians should sing psalms, hymns, and spiritual songs in assembly worship and not play instruments, just to name a few.  Because of what some in the world consider doctrine that is too “narrow,” these “progressives” believe that by dropping the name, “church of Christ,” we will somehow be able to remove an obstacle and convert more people.

Two quick points and we move on:  First, there is Bible authority for the above mentioned practices (Acts 20:7; Acts 2:38; Eph. 1:22-23; Phil. 1:1; I Tim. 3; Eph. 5:19; I Cor. 14:15).  Furthermore, whenever God specifies how He wants something done, all other kinds are excluded concerning that matter!  (For more information on this, see my pamphlet on Is there a “pattern” in the New Testament that God wants us to follow?)

Second, it is commendable that some are concerned about converting more people, and whenever obstacles stand in the way we should seek to remove them.  Of course, anything that has to do with God’s will or truth is not a removable “obstacle.”  Believing that Jesus is God’s Son is an “obstacle” for some, but can’t be “removed” if one is truly converted to Jesus (Jno. 8:24)!  To the Jews, “Christ crucified” was “a stumbling block and to the Greeks foolishness” (I Cor. 1:23).  Inspired men would not drop from their preaching what some then considered “too much baggage” to be converted (I Cor. 2:1-5).

However, there is a problem.  I know of no one who has ever been “turned off” by the term “church of Christ,” but by what churches of Christ practice and teach, as mentioned above!  Experience has shown a friend of mine this truth.

Baptists, Methodists, and many others have de-emphasized their distinctive denominational names and practices by two ways:  One, they emphasize a generic and/or geographical location (with large letters on signs), and de-emphasize the denominational name (with extremely small letters, usually at the bottom of their signs); Two, they omit any denominational tie altogether for something like Cross(T)Point.  An example would be for us to change our name from Elgin Hills Church of Christ to simply ELGIN HILLS, or ELGIN HILLS CHURCH (or some kind of generic name that disguises what we really are!).

A simple internet search reveals reasons why many denominations go this route.  Attracting more people and renouncing former distinctive doctrines are the primary reasons.

Sadly, some who formerly identified themselves as churches of Christ and preached and practiced what the New Testament authorized, no longer do so.  It is good that they have changed their names; usually vague names indicate vague, indefinite, anything-goes teaching and practice.

What about Labels?

Some say they don’t like religious labels.  Why?  We like and even demand labels on everything else, and we don’t like to be fooled by labels!  We want labels to describe accurately the product they represent.

We understand what the terms (labels) “conservative” and “liberal” mean politically.  They represent two completely divergent views toward the constitution and what the government is and is not authorized to do.  If we are conscientious voters, we want to know what politicians stand for.  Labels such as the above give a “big picture” of their overall thinking and how they will govern.  We don’t want to be tricked.

Imagine going into a grocery store and everything is only labeled “Food.”  This sums up what has happened with so many religious groups simply having the name “Church.”  Such names as “Friendship Church” and “Valley Church” in Limestone County, give no idea what they teach or practice.  In fact, from the marquee on one church sign below, one might believe it is associated with Catholics!

What if someone has been studying the Scripture, believes on Jesus Christ as God’s Son, understands that people converted in the New Testament repented and were baptized (Acts 2:38), and he understands that baptism is a burial or immersion (Acts 8:36-38; Rom. 6:3-4; Col. 2:12), not sprinkling as some of his friends have suggested.  He wants to be a part of a church that teaches and practices the truth on this subject.  Years ago, he would have had no problem “finding” such a group.  Now, people have made it more of a “mystery” due to their new and indefinite church signs.  Of course, when religious groups take a “whatever-you-want-to-do” attitude, having a vague, indefinite name matches their practice!

Someone says, “A sign doesn’t tell you everything.”  That’s right.  But at least it is a start.  If I am looking for building supplies, I don’t go to a store labeled “Winn Dixie.”  If I read where Jesus said, “Do not call anyone on earth your father” (Matt. 23:9), I would not begin looking for a church sign with “Catholic” on it!

Are there some people in churches of Christ who don’t act like Christians?  Absolutely.  But just because some hypocrites claim to be members of the “church of Christ” doesn’t mean that what is taught and practiced by many should be changed, or that the name should be changed.  Some during the first century turned away from the truth (such as Demas, II Tim. 4:10).  That did not mean that somehow Paul and others had to “re-identify” themselves to keep anyone from lumping Demas into the same bag with Paul and being “turned off” by the apostles!

Tertullus, a hired gun of an orator for Jewish accusers, called Paul “a ringleader of the sect of the Nazarenes” (Acts 24:5).  Because he accused Paul of such did not mean that true Christianity and the church of which Paul was a member constituted a “sect.”  Paul answered “that according to the Way which they call a sect, so I worship the God of my fathers, believing all things which are written in the Law and in the Prophets” (Acts 24:14).  In essence, Paul said that what he was a member of was not a “sect” or “part” of anything.  It was/is “everything” the Law and prophets predicted would come to pass in Jesus Christ!  Likewise, some may call the “church of Christ” just another denomination.  That doesn’t mean that genuine churches of (belonging to) Christ are such; it is only a false accusation, similar to Tertullus’ accusation of Paul.  However, changing the name because of some misconceptions won’t help the situation!

Is the phrase, “church of Christ,” the only designation local churches can use?

For many years, churches seeking to duplicate New Testament Christianity put signs on their meeting houses with something like “Church of Christ,” or “The Church Of Christ at ____ meets here.”  This was helpful for people both near and far to locate the place of assembly.  However, some are saying that such signs are “denominational,” and that there is no one designation for God’s people in a local setting, as if they discovered a truth that nobody before them had learned.

We have preached that there is no one Bible designation for God’s people for years.  We understand that there are several Bible phrases that describe God’s people.  Some of these include “the body of Christ,” simply “the church,” “the house of God,” the church of God,” and a plurality of churches were sometimes identified as “churches of Christ” (Rom. 16:16).  Obviously, one local congregation could accurately be called a “church of Christ.”  At least we have preached that whatever term used should be a Bible term or phrase (see II Tim. 1:13).

If I spoke to a taught Christian and referred to another as a Christian, a member of “the church,” he wouldn’t ask, “Which one?”  He would know that I spoke of the Lord’s church and not a denomination.

However, to someone who has not been taught, saying the same thing would leave him in the dark.  He would likely ask, “Which one?” and he would be thinking in denominational terms!  Therefore, it is necessary not only to use Scriptural phrases, but also Scriptural phrases that accurately identify ourselves to those with whom we speak.

The New Testament teaches that the church is married to Christ (Eph. 5:22-31).  Its members were baptized “into Christ” (Gal. 3:27).  Jesus Christ said He would build His church (Matt. 16:18).  He is its head (Col. 1:17-18) as well as its foundation (I Cor. 3:10-11).  He saved it (Eph. 5:23) as He purchased it with His blood (Acts 20:27; Eph. 1:7).  Therefore, it is completely logical, non-denominational, accurate, and with Bible authority to refer to ourselves in a local collectively as a “church of Christ.”  This simply means a church belonging to Christ.

What motivates desires to change names for “churches of Christ”?

I am certain that I don’t know why in every case.  However, I have read a number of statements from Baptist “pastors” who have spoken for churches that dropped their denominational name for generic or geographical only designations.  Their reasons

center on not wanting to appear “judgmental,” “preachy,” and the fact that they no longer believe “Baptist doctrine.”  I would hope that among people who are supposed to be duplicating New Testament Christianity, changing their names is not because they are ashamed of the gospel or anything it demands.  Paul told Timothy, “Be not ashamed therefore of the testimony of our Lord, nor of me his prisoner: but suffer hardship with the gospel according to the power of God” (II Tim. 1:8).  Remember, the gospel has appeared “foolish” to worldly minded people who glory in their own wisdom from the first century until now (I Cor. 1-2).  Changing the message to accommodate the world will not convert anyone to Jesus.  Rather than change the gospel to accommodate the world, we should seek to change the world to accommodate the gospel.

We should never try to “hide,” disguise or camouflage any aspect of the Lord’s will, or what His will demands we practice!  If the name, “church of Christ” calls to mind to some people, “that church that doesn’t have a piano,” or “that church that believes you should eat the Lord’s supper every Sunday,” or that church that believes you’ve got to be baptized to be saved,” wouldn’t you want to be identified with the true gospel, rather than assume an unknown or vague name?  Think about it.         – Phillip Owens

Early in Scripture we learn that God placed a premium on obedience and punished disobedience (Gen. 2:16-17; 3; 4; et al.).

God expected His people to do things exactly how He said to do them.  He told Moses, “And let them make me a sanctuary, that I may dwell among them.  According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it” (Ex. 25:8,9).  At the conclusion of those instructions, God warned, “And see to it that you make them according to the pattern which was shown on the mountain” (Ex. 25:40).

The idea of a pattern continued during the days of David and Solomon.  About the time David was to die, he gave the instructions for the temple to Solomon.  These instructions had been provided to him by the Spirit (I Chron. 28:12), and concerned practically every detail of the temple (I Chron. 28:11-19).  God made object lessons out of some who believed they could set aside His word with impunity, even to the point of death (II Sam. 6).

In the New Testament

God still places high value on our following His “pattern” in the New Testament, though He doesn’t say this in so many words.  It is not a “bad” word as some seem to think.  Though the English word for “pattern” is used only three times in the King James Version of the New Testament (I Tim. 1:16; Tit. 2:7; and Heb. 8:5), the original word, tupos, is used sixteen times in the New Testament, and is translated by such words as “print” (Jno. 20:25), “figures” (Acts 7:43), “fashion” (Acts 7:44), “manner” (Acts 23:25), “form” (Rom. 6:17), and “example” (I Cor. 10:6,11; Phil. 3:17 et al.).  It primarily means “a blow,…impression, mark,… ‘impress’ of a seal,…stamp made by a die, a figure, image,…a ‘form’ or mold, Rom. 6:17” (Vine).

What does it mean to follow the pattern?

The “pattern” for any subject is found when we consider all God says on that subject! When we learn all God says on a particular matter, that is then the truth, the whole truth, and nothing else is the truth on that subject.  John 3:16 is truth, but not the whole truth on our salvation.  The same could be said for Mark 16:16 by itself, or Acts 2:38 by itself.  However, when we put together all God says concerning what we must do to be saved, then we have learned the “truth” concerning that subject.  David said, “The sum of thy word is truth” (Ps. 119:160).  This should be our greatest desire – coming to know all God says on a subject.  When we learn all God has said about a subject, that is all we can know, but it is all we need to know, and it is the “truth” on that matter.  That “truth” constitutes the “pattern” on that subject.

Patterns and apostolic order

For practical purposes, another word that means the same as “pattern” is the word, “order.”  The Scripture teaches that there is a “pattern,” or more precisely, “patterns” to follow. The Bible calls apostolic instruction to churches “order” or arrangement, a prescription.  Some plain passages that mention this are:

I Cor. 11:34 – “…and the rest will I set in order (“completely arrange, prescribe,” Wigram-Green) whensoever I come.”  It is obvious that a pattern or “order” is important concerning the Lord’s supper.  Paul said that it is possible to eat and drink the supper in an “unworthy manner,” and be “guilty of the body and the blood of the Lord,…to eat and drink judgment to himself” (vss. 27, 29).  Is there a “pattern” or arrangement concerning the Lord’s supper?  Absolutely.  What if we are not careful about that order or arrangement?  We “eat and drink judgment” to ourselves.  Of course all other passages in the New Testament that deal with this subject complement these instructions and complete the “pattern.”

I Cor. 14:40 – “Let all thing be done decently and in order.”   Therefore, assembly worship had to have “arrangement” (Strong) or “orderly conditions” (Thayer), and was to be for edification (vs. 26).  Certain restrictions applied when the church was assembled such as tongue speakers were not to speak unless an interpreter was present (vss. 27-28), they were to remain silent while others spoke (vs. 30), and women were not to address the assembly at all (vss. 34-35).  That specific precedent was rooted in the very distinction God made between the sexes from the beginning (notice marginal readings for verse 34 and how “the law” usually refers to Gen. 3:16).  Further, these instructions were “the commandment of the Lord” (vs. 37).  Obviously, assembly worship had arrangement, order, or a “pattern.”

I Cor. 16:1-2 – “As I gave order (completely arrange, prescribe, same as in ch. 11:34) to the churches of Galatia (meaning first day of week contributions were not limited to Corinth, but were taught universally by Paul and other apostles), so also do ye.  Upon the first day of the week…”  This “order” is also defined, “to arrange thoroughly, institute, prescribe,…appoint, command, give, (set in) order, ordain” (Strong).  If we understand that Acts 2:42 and the word “fellowship” likely included a common treasury (but was not limited to that), then I Cor. 16:2 stated when and how Christians were to give.  At least that much is part of the “order.” The fact that churches had money to send to those in need (Acts 11:27-30) as well as to evangelists (Phil. 4:15-16), necessarily implies that Christians gave into a common treasury.  I Cor. 16:1-2 gives the “order” as to when and how.  This and other passages would indicate those for whom it was intended.  Money contributed on the first day is not at the disposal or whim of brethren.  There is a divine “order” as to what to do with it.  There is a “pattern” concerning it!

Titus 1:5 – “For this cause left I thee in Crete, that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge.”  This was a “charge” from Paul, a command, and there was an “arrangement” which Titus was to “set” in the churches on Crete.  In essence, local churches were not left in a “free for all” fashion to do whatever they pleased.  Things were “lacking” or “wanting,” and needed “straightening” out (most lexicons on the word “order” found here).  Obviously, whatever the apostles taught constituted the pattern or “order” on that matter.

From the above examples we learn that there is a pattern for the Lord’s supper, assembly worship, giving on the first day of the week, and organization or government for local churches.  Other passages supplement related questions to each specific area above such as what all can be included in assembly worship (Acts 2:42; I Cor. 14:15; Acts 20:7; et al.), the elements of the Lord’s supper (Matt. 26:26-28), qualifications of elders (Tit. 1 and I Tim. 3), etc.  Therefore, a casual reader of the New Testament can understand that from the above passages a particular order, arrangement or “pattern” was given by the apostles and was implied to be kept.

Patterns can be found

The Bible teaches throughout that “truth” is “knowable” or obtainable (Jno. 8:32; Eph. 3:3-5).  These efforts to destroy the idea of a “pattern” imply that “truth” is “unknowable.”  Further blurring the issue is a statement many use:  “Good and smart brethren differ.”  Implied is that if these differ, then how can anyone else ever know what is right?  The unstated but implied conclusion to the argument is that truth is simply unobtainable.  However, just because someone may be mistaken on some things, whether intelligent or not, doesn’t mean we can’t know truth on anything!  Jesus said we can know truth.  “No pattern” theologians deny what Jesus affirmed!

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What is “no pattern theology,” you ask? The following from Mission Magazine explains from one who advocates it:

“The problem with a restoration theology is that it rests on the premise that the mission of the church is to set up a ‘true church’ in which all the details of church life are exactly like they were in a first century world. It functions on the assumption that there is a blueprint or pattern in the New Testament that the church is to reduplicate in each succeeding generation.”

Another writer in the same issue wrote:

I am not suggesting an anarchical approach to Christianity which disregards the authority of Scripture. What I am arguing is that the New Testament cannot legitimately be used as a book of specific rules covering every aspect of the work, worship, and government of the church” (March, 1972).

The above quotes describe the loose and liberal view of the New Testament that I believe is not only unscriptural, but leads quickly to the very thing the writer denies, “an anarchical approach to Christianity which disregards the authority of Scripture.” In essence, anything goes!

The Bible indicates that all God says about any subject constitutes the “pattern” on that subject, the blueprint, if you please, as to all we are to believe and practice. How then “do we uncover a ‘pattern’ from the pages of the Scripture?”

Overall, the New Testament, like the whole Bible, is a book of books. It contains “narrative” or brief biography of Jesus’ life (see Luke 1:1; Jno. 20:30-31; 21:25), a brief “treatise” concerning the spread of Christianity for approximately thirty years (Acts 1:1ff) and letters written to Christians (Romans through Revelation).

As a Jew, Jesus lived under and was submissive to the Old Covenant (I Pet. 2:21-22). This explains why He answered some questions concerning what to do to inherit eternal life as He did (see Matt. 19:16-22; Lk. 10:25ff; et al.), and why He referenced the Old Testament as authoritative to specific questions while He then lived (e.g. Matt. 19:3-8).

However, many of Jesus’ words constituted New Covenant teaching, such as His teaching in Matthew 19:9 on marriage and divorce, when compared to what had just preceded. In His Sermon on the Mount, He contrasted Old Covenant teaching with a backdrop of misapplications from the scribes and Pharisees to His New Covenant teaching (Matt. 5:20-48). He taught concerning the new birth with Nicodemus (Jno. 3), worship not limited to Jerusalem (Jno. 4), matters pertaining to personal sins as well as the authority of the apostles in the church (Matt. 18:15-17; 19:27-28). Of course, the church would not be established until after He died, was raised and ascended into heaven (Acts 2). Therefore, most of what Jesus taught pointed forward in application and constituted the New Covenant that He came to establish with His death (Matt. 26:28; Heb. 10:9-10). From Matthew 7:21-27 and John 12:48, Jesus taught that His own words would judge us in the last day. Though narrative and part biographical, a big part of the “pattern” on various subjects can be seen from Matthew through John.

However, Matthew through John does not contain the whole “pattern.” Jesus stated that He had “many things to say unto” the apostles, but that they were unable to understand and carry out at the time. But the Holy Spirit would reveal final and “all truth” to them (Jno. 16:12-13) which began on Pentecost (Acts 2).

Acts is a specialized narrative and history of the spread of Christianity, giving a few speeches and activities of some of the apostles. Yet, they constitute more than that. Jesus predicted that the apostles would “sit upon twelve thrones, judging the twelve tribes of Israel” (Matt. 19:28), therefore their words and actions as “judges” in the early churches constitute inspired “case law,” not only for first century churches, but for all churches everywhere, “even unto the end of the world” (Matt. 28:20).

Romans through Revelation were inspired letters addressed to churches and individual Christians, and complete “all truth” that Jesus said the Spirit would reveal. The writers claimed to speak the words of Christ to the churches (I Cor. 14:37), and not words of their own choosing (I Cor. 2:12-13). Their overall purposes involved giving further instructions in matters of doctrine, reproving false teachings, wrong attitudes and immoral behavior, showing how to correct their errors, and providing instruction that would allow them to grow into mature Christians (II Tim. 3:16-17).

Though each letter was initially sent to specific individuals and churches concerning local circumstances (see I Tim. 1:1-2; Gal. 1:1-2), they were intended to be circulated among others, read in the assemblies (Col. 4:16; I Thess. 5:27), and applied to every circumstance that was related (see I Cor. 1:1-2; 4:17; 7:17; 16:1).

The wisdom of God can be seen in the brevity of the New Testament. Though brief, it is all-sufficient to guide the man of God to “every good work” (II Tim. 3:16-17) and until the end of time (Matt. 24:35; 28:18-20; I Pet. 1:22-25).

How do we know what to do, or “uncover this pattern”? First, Jesus’ teachings, attitudes seen in His actions and words, and His desires are examples for us to follow in every way (see Matt. 7:24-29; Col. 1:27; I Pet. 2:21). Since Jesus said that His words would form the basis of judgment for every person, He implied that His words were authoritative until the end of time (see Matt. 7:21-23; Jno. 12:48). We are to live as if Jesus were living in us by His teachings (Col. 3:1-4; Gal. 2:20). As we often and rightly sing, “He the great example is, and pattern for me.”

After Jesus died for our sins and was raised, He commissioned the apostles to preach His gospel, baptize those they taught, and further teach them all things He commanded them (Matt. 28:18-20). The “all things whatsoever I commanded you” (Matt. 28:20) are the words the apostles spoke and wrote by inspiration of the Holy Spirit (Jno. 14:26; 15:26-27; 16:12-13). Those words written and preserved are what we find in Acts and the epistles. Like the words of Jesus, the apostles claimed that their words came ultimately from God and had His authority behind them (I Cor. 14:37). Jesus had stated that when people heard the apostles they heard Him, and when they rejected the apostles, they rejected Him as well as Him who sent Jesus; they rejected God Himself (see Luke 10:16; Matt. 10:40). Being God’s words, the apostles’ letters also constitute the standard by which all will be judged at the last day (Rom. 2:16). They complete the “pattern” which was begun by the Lord Jesus Christ.

Since Jesus and the apostles’ words constitute God’s last message to man (Heb. 1:1-3), we are under obligation to take what they taught, and carry them out as exemplified by faithful men during the first century.

Therefore, whatever the Lord and His apostles taught churches concerning their organization, worship, work, or any other subject applies today! Whatever they taught concerning what we are to do and be as individual Christians applies today!

A plea made years ago to call people back to the authority of the Lord and His Scripture was, “Let us call Bible things by Bible names, and do Bible things by Bible ways.” This is what I Peter 4:11 instructs.

In essence, we are to duplicate New Testament Christianity in our individual lives and as churches of God’s people. We are not to do anything for which we have no authority, but only what comes from the doctrine of Christ (Col. 3:17; II Jno. 9). We then “uncover a ‘pattern’ from the pages of the Scripture.”  — Phillip A. Owens

Significance of the “pattern of sound words”

When we learn all God has said about a subject, that is the order or what could be considered the “pattern” on that matter. Paul told Timothy to “hold the pattern of sound words which thou hast heard from me” (II Tim. 1:13). Therefore, a particular form or pattern of words was to be taught. David Lipscomb commented: “Paul had taught Timothy the truths of salvation in certain words, and lest the meaning should be perverted the very form of words that he had heard of him should be used. None can be too careful in stating the truths of the Scriptures in the language of the inspired writers. When men cannot convey their thoughts in the words of the Scripture, it is generally because they do not hold sound doctrine” (Commentary on II Timothy, p. 205, Gospel Advocate series). When asked, “What must I do to be saved?” “Pray the sinner’s prayer” or “accept Jesus as your personal savior” are phrases that are not according to the “pattern of sound words.” “Repent and be baptized” is according to the “pattern” (Acts 2:38).

Have you obeyed “the pattern of sound words,” or the traditions of men?– Phillip Owens

Chapters 27-28 specifically state what Israel was to do when they came to Mt. Ebal and Mt. Gerizim, two facing mountains with Shechem situated between them in the valley below.  All of this was in the heart of the Promised Land.  Among other significant events, this was where God gave Abraham the land promise (Gen. 12:7), where Joseph’s bones were buried, and where Joshua gave his famous “choose you this day whom you will serve” speech (Josh. 24).

Overall, two things stand out when reading Deuteronomy 27-28.  First, more emphasis is placed on the curses Israel would endure for disobedience than on blessings for their obedience.  Curses were to be read from Mt. Ebal; blessings from Mt. Gerizim.

Second, in chapter 27, God gives Israel at least three specific instructions that inquiring minds might ask, “Why do this on Mt. Ebal and not somewhere else?”

The three instructions Jehovah wanted Israel to execute on Mt. Ebal after arriving were:  1) Take large stones, plaster them with plaster, and write the whole Law on them; 2) Build an altar of unhewn stones and offer both burnt and peace offerings on it; and 3) Recite the curses of the Law.  This was fulfilled during the days of Joshua and Israel’s conquest of Canaan (Josh. 8:30-35).

What was to be done across the way on Mt. Gerizim?  The blessings were to be recited.

Inquiring minds ask why the spot selected for setting up the stones on which the Law was written and for the altar was the same place where curses were read?  In other words, why Ebal and not Mt. Gerizim, or at least at some place in the valley between the two mountains?  Would not a central place between the blessings and curses be more balanced?

As a geographical point, most scholars note that Mt. Ebal was barren and rugged while Mt. Gerizim was smoother and more fertile.  Therefore, a dramatic visual effect would have been unforgettable.  As the two mountains were close, they would have served as an amphitheater for the pronouncing of the blessings on fertile Gerizim, and curses on barren Ebal.

We need to use extreme care when answering questions where there is no clear cut revelation from God. However, God reveals enough in the New Testament to give us great insight into the purposes the Old Law served, which also sheds light on this question.

First, we are told that a purpose of the Mosaic Law was to define sin (Rom. 7:7) and show its universality (Rom. 3:19-20, 23), so that all would see the need of a system other than the Law alone to atone for sin (Rom. 3:21-26).  In fact, Paul argues that a purpose of the Law was “that every mouth may be stopped, and all the world may be brought under the judgment of God” (Rom. 3:19).  In other words, the Law emphasized sin, its commission, and how that by it people were without excuse – they had no argument, their mouths were stopped, and they were convicted of their own guilt of sins.

Second, Paul used the last verse of Deuteronomy 27 (a summary of the curses that preceded) as a basis for an argument in Galatians 3:10-13.  Whenever we find a New Testament use of an Old Testament statement, we can take it to the bank insofar as meaning is concerned!  “For as many as are of the works of the law are under a curse: for it is written, Cursed is everyone who continues not in all things that are written in the book of the law, to do them.  Now that no man is justified by the law before God, is evident: for, The righteous shall live by faith; and the law is not of faith; but, He that doeth them shall live in them.  Christ redeemed us from the curse of the law, having become a curse for us…”  Therefore, it is evident that God emphasized to Israel the significance of their sins by the curses pronounced on Mt. Ebal.  Paul’s use of the passage indicated that when such violations of Law occurred, Law by itself could not take away sin.  Another system had to be in place.  Obviously, the argument Paul made was that Christ redeemed us from what the Law was inadequate to accomplish.

Third, the altar on which burnt and peace offerings were made would indicate the need for peace to exist between Israel and God.  Again, the altar was on Mt. Ebal, where the curses were recited.  Therefore, in a very visual way, God could have shown Israel the need of another system and awakened a desire for the Messiah who alone would take away the curse and bring a blessing.

Applications

First, as far as Israel is concerned, curses eventually came to them as God and Moses warned, and their tragic end was realized as described. However, Israel could not say that they had not been warned.  They were without excuse.  This gives us insight into God’s character.  God did not want Israel to suffer.  He went to great lengths with these curses for warning purposes, eventually sent prophets to tell Israel that their judgment was imminent and “re-warn” them, but they were sent into captivity regardless.  God’s justice demanded that sin be punished, but He has no delight in this.  The same is true today.  God is “not wishing that any should perish, but that all should come to repentance” (II Pet. 3:9).  Repentance demands that we stop our sins so we won’t perish!

Second, it shows that while God does not delight in dwelling on the misery of the cursed, He knows man’s tendency to go away from Him and therefore must emphasize it. From this we see God’s warnings and threats of curses are actually a manifestation of His love.  God’s grace actually involves instructing us to deny “ungodliness and worldly lusts,” and encourages us to “live soberly and righteously and godly in this present world” (Tit. 2:11-12).  There is no difference in this principle from the Old to New Testament.  We need warnings.  Preachers and teachers are actually helping us when they warn of specific sinful practices.  Sadly, many are offended.  However, the right thinking individual, the one who wants to go to heaven more than anything, will thank the preacher and teacher for calling sins specifically to his/her attention.

Third, we learn to appreciate God’s grace in Christ, hate sin because of what it does, what it costs, and determine to get as far away from it as possible. Sin is violation of God’s law (I Jno. 3:4).  Law is simply a rule of conduct; therefore law by itself cannot save.  This is emphasized in Romans and Galatians.  Something had to be added besides law.  What was added?  Jesus Christ died for our sins (violation of law) which manifested God’s grace in the gospel (good news).  Though we sin, we can be forgiven.  Therefore, the New Covenant or Testament that Christ ratified with His blood (Hebrews 10:9-10) is not only a rule of conduct (law), but also provides forgiveness through Christ (the gospel).  Hence, when people believe it, repent, and are baptized, they can be forgiven of their past sins (Mk. 16:16; Acts 2:38).

Before Jesus Christ died, sin for Israel involved violating the Mosaic Law.  Sin for anyone today (including Jews) involves violating New Testament law since that is God’s final message to man (see Hebrews 1:1-3; I Corinthians 9:21; Galatians 6:2). Some misuse Rom. 6:14 – “for ye are not under law, but under grace” – and falsely assume we are not under any law.  However, in order to sin, which necessitates forgiveness and grace, law must be violated.  What law do people violate today in order to sin?  The law of Christ found in the New Testament.

God’s grace does not give us license to sin, but saves us from our sins and prompts us to get as far away from it as possible, to “die” to sin (Rom. 6:1-11).  This is exactly opposite to what some say God’s grace does.  Many use God’s grace to make people feel good in their sins – that God saves us in our sins, rather than from our sins.  “Don’t worry about it,” is the feeling people get.  Of course, the doctrine of “once saved, always saved,” opposes everything about this teaching.  Concerning some sinful practices, God taught Israel to “utterly detest it,…utterly abhor it” (Deut. 7:26).  This is exactly the meaning of I Thessalonians 5:22 –“abstain from every form of evil.”  Hate it, loathe it, get as far away from it as possible, regardless of what kind of sin it is, or what form it takes.

Conclusion

The New Testament teaches that the things written before in the Old Testament were written “for our learning” (Rom. 15:4).  It also teaches that these curses that came on Israel “happened to them by way of example; and they were written for our admonition, upon whom the ends of the ages are come” (I Cor. 10:11).  Let us “learn” the significance of sin, the insufficiency of the Law alone, the all-sufficiency of Christ and His gospel, and the need for peace with God, all “shadowed” (Heb. 10:1) by Mt. Ebal.      – Phillip Owens

It’s Christmas Time! Radio, television, newspapers and special church programs repeat the “Christmas Story.”  Crib and manger scenes depict the story for all Americans to see.  The question of whether communities have the right to display nativity scenes on public property has made its way to our highest court.  Erroneous speculation and truth mingle in the commonly told “Christmas Story.”  It sounds so good, but is this the way Jesus wants people to remember Him?  The Biblical answer is clear; it is not!

The Truth About Jesus’ Birth

Matthew and Luke record the Biblical accounts of the birth of Jesus (Mt. 1:25-2:12; Lk. 2:1-20).  Based on various lines of evidence, it is possible to place the birth of Jesus somewhere between 7 and 4 B.C.  We do not know the month and day of His birth and there is no way to find out even the season of the year when He was born. Adam Clarke, the noted Methodist scholar of the early 19th century, stated correctly that the Bible writers do not give the birth date of Jesus. He continued as follows:  “Learned and pious men have trifled egregiously on this subject, making that of importance which the Holy Spirit, by His silence has plainly informed them is of none” (Clarke’s Commentary, on Lk. 2:8).  Oscar Cullman, a modern church historian, said the early Christians “altogether rejected such a festival as unchristian” (The Early Church, p. 34).

Then Why December 25?

As the church began to make departures from the New Testament pattern in organization, doctrine, and worship the observance of special days became common. By the 3^rd and 4^th centuries the church observed Epiphany, Easter and Christmas.  The pagan Romans celebrated the Mithraic feast of the Sun god, the Roman Saturnalia and other pagan feasts toward the end of December.  Since Jesus is the light of the world, it is understandable that Christians would think of honoring Him at that time (Jn. 1:5-9; 8:12). The emperor Constantine “pursued the deliberate policy of uniting the worship of the Sun with that of Christ” (Cullman, p. 29).

By about the middle of the fourth century the church at Rome began the observance of the birth of Jesus on December 25. To my knowledge, the first person to claim that Christ was actually born on that day was Chrysostom of Antioch (A.D. 386). Opposition to this practice continued for many years among some of the churches.  The observance of Christmas began with the apostate church which was developing into what we now know as the Roman Catholic Church.  Christmas had its origin in a pre Christian age among the pagans.  It did not originate by the authority of God, Christ, or the Apostles and is not the way He chose to be remembered.

Should the Church Remember Christ at Christmas?

We should remember Christ, but not in ways which He did not authorize.  New Testament churches did not celebrate, in any special way, the birth of Christ.  In the Scriptures, God has given us all instruction about life and Godliness (2 Pet. 1:3; 2 Tim. 3:16-17).  He has given us no authority for the church to participate in any kind of special service related to Christmas.  The New Testament gives warnings to Christians about the observance of days, etc. (Col. 2:16; Gal. 4:10-11).

The extent to which an individual may participate in the activities of Christmas is a matter of opinion.  My family recognizes that many celebrate Christmas as a civil or cultural holiday instead of a religious one.  With days off from work, it is a fine time for families to gather, exchange gifts, and to explain to others the difference between church and individual activities. Further individual participation in the religious aspect of Christmas may fall within the freedom allowed in Romans 14. Here Paul speaks of a brother who regarded one day above another (vs. 5) and observed it for the Lord (vs. 6). Paul says each person should be “fully convinced in his own mind.”

Conclusion

There should not be any special services at the church of Christ in observance of Christmas.  Whatever else we may wish to do or not do individually, let us keep it on an opinion basis and not judge one another.