Articles and Sermons :: Loving God - David Bercot

Loving God - David Bercot - posted by sermonindex (), on: 2006/8/6 13:52 Loving God by David Bercot

Desperate Humility And the apostles said to the Lord, "Increase our faith!" And the Lord said, "If you had faith like a mustard seed, you woul d say to this mulberry tree, 'Be uprooted and be planted in the sea'; and it would obey you. But which of you, having a sl ave plowing or tending sheep, will say to him when he has come in from the field, 'Come immediately and sit down to eat '? But will he not say to him, 'Prepare something for me to eat, and properly clothe yourself and serve me until I have eat en and drunk; and afterward you will eat and drink'? He does not thank the slave because he did the things which were c ommanded, does he? So you, too, when you do all the things which are commanded you, say, 'We are unworthy slaves; we have done only that which we ought to have done.'" (Luke 17:5-10)

We are but dust and ashes our life is a vapor that appears for a moment and quickly vanishes (James 4:14). By our o wn strength we can do nothing worthy of the Lord or His favor, so we humbly seek His grace for the ability to offer up ev en the imperfect sacrifice of our love for Him in giving Him our lives. Our longing is to manifest the holy life of Jesus in bo dy, soul, and spirit, both personally and corporately as part of His kingdom. Yet in the dimness of our vision and the frailt y of our flesh, we can only cast ourselves upon His mercy and be content that if we can just feed upon the crumbs of His Table, in this we shall have life. May He grant us this by and for His own Name's sake. Amen. It has been said that God can use a gold cup, a silver cup, or even a Dixie cup but He will not use a dirty cup. Holy livi ng is very tangible and practical, but it begins only in the cleansing of the heart. It is impossible that anyone should hope or suppose that they can attain to salvation or true holiness by following a set of rules or procedures. Our hope can neve r rest upon any amount of righteous acting and appearance that we conjure up. No, it is only as we are surrendered to H im and transformed by Him that we can be godly in this present world (Titus 2:11-15). No amount of change in lifestyle w ill turn swine into winged horses. We must die before we can be transformed and live. When we are truly in Christ, He m akes us into truly new creatures (2 Corinthians 5:17). The old dies and falls away, and behold! All things are made new! Effecting genuine righteousness apart from the new man, apart from a vital relationship of love and submission to Christ in us, is impossible. Yet, when such a relationship and submission exists, there are clear markers choices, signposts, and fruits that demonstrate the righteousness of Him whose life fills us and to whom we belong. As we see in our Lord and in His apostles and prophets, humility does not mean a lack of boldness or decisive action, th ough men often interpret boldness as arrogance. On the contrary, virtually every treatise on humility and holiness that ha s ever been written has had to address matters of daily life that were too unpopular for the organizational politics and the pulpits of churches to address with the full force of scriptural directness and honesty. Many times we may not feel that making consistent, moment-to-moment application of our Master's principles is all that i mportant. Or perhaps we feel that we cannot take them seriously without being guilty of legalism (defined as salvation at tempted through the keeping of laws and regulations). Yet both Christian history and the Christian present is stark in its clarity regarding what happens when we do not apply them consistently: the vitality of our relationship and submission to Him, and our distinction from the world, as well as the joy that is ours in truly serving Christ, begin to wane and slip back towards worldly ways and the things that generate its deceiving "happiness," lusts, pride and amusements. One Christia n teacher summarized the attitude of holiness this way: "True obedience will not only do what is asked, but do it for the ri ght reasons. This, however, does not exclude doing something out of a love for Christ, even though I may not understan d the reason He asks me to do it. Legalism focuses on the act , rather than on the Person who asks us to perform the ac t . If someone wishes to say that obeying Christ is legalism, then I will happily be a legalist. The choice is not between le galism and relativism . Both legalism and relativism are wrong. The choice is between obedience and disobedience: 'Wh y do you call me, 'Lord, Lord,' and do not do what I say?' (Luke 6:46)" Our need is to be a reflection of our Messiah in all

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things; to live in the Way, the Truth, and the Life. Jesus summarized the greatest principles of living this way (from the Old Testament scriptures): First, "You shall love th e Lord your God with all your heart, with all your soul, and with all your mind", and second, "You shall love your neighbor as yourself" (Matthew 22:36-40). Everything ultimately rides on these two matters, in our own hearts and in our spiritual community. Unless our Christian walk is thoroughly rooted in a deep love for God above all else, the scriptures exemplify that one of two things will happen to us: 1) We will soon find that God's commandments are too difficult to keep (1 John 5:3), or else , 2) In our attempt to keep God's commandments through our own strength alone, we will become self-righteous Pharis ees people whose spirituality is a matter of display and pride (Matthew 23; Colossians 2:16-23). If we really want to be His bondslaves out of love, we must seek His face without reservation and without concern for self: We must be controll ed by an attitude of desperate humility. For the sake of simplicity, this is intended as a summary and example of holy living, not an exhaustive study of it nor of a ny of the particulars mentioned. If one fails to agree with or to follow the standard set forth in each area, does that constit ute unholiness or unworthiness in a Christian's life? Not necessarily. However, loving ourselves or the world more than t he Lord in our daily walk produces poor fruit both daily and in the "big picture" of a lifetime. It is a very serious and dange rous spiritual condition that will ultimately condemn us. Yet the Lord in His grace knows each of our hearts, our true desir es, and the journey of growth He must take each of us on to reach His maturity and perfection. Note the explanation of C .S. Lewis on this topic at the end of Daily Holiness. ^back to top^ Main Menu

Developing and Maintaining an Obedient Relationship with God "If a man cleanses himself, he will be an instrument for noble purposes, and holy, useful to the Master and prepared to do any good work." (2 Timothy 2:21) "The kingdom of heaven is not come, even when God's will is our law. It is come when God's will is our will." - George MacDonald, 1863

Prayer Communication is the heart of any relationship. Love grows shallow and cold in the absence of regular and deep sharing . As with other relationships, a rich prayer life that dwells upon the heart of God doesn't just happen accidentally. The ap ostles recognized that prayer needed to be a constant in the believers' life (1 Thessalonians 5:17), and we need to recog nize that as well. On several occasions in the book of Acts, as well as in the practice of the early Christians recorded out side of scripture, we find that prayer was maintained as a discipline at certain times of the day (e.g. Acts 3:1), usually the 3rd, 6th, and 9th hours 9 a.m., 12 noon, and 3 p.m. The early Christians also mention praying at other specific times s uch as when they awakened in the morning, before and after meals, before going to bed at night, and when awakening i n the middle of the night. In addition to spontaneous prayers, keeping a regular pattern of discipline in prayer before the Lord is similar to making a point of speaking to and being with our spouse, children or parents it's a demonstration of lo ve in our desire to share with them frequently. In this case, it helps make clear whether or not we truly want the Lord and our relationship to Him to be the highest priority in our daily living. The heart attitude here is the key: willingly setting asid e time for adoration and honor and reverence for our Father, the King of Kings. Quality in our prayer life is definitely even more important than the quantity of prayers. What value is there to rushing thr ough insincere, dead prayers twelve or thirteen times a day? Nor is the length of a prayer necessarily a good measure of its worth. Whether written or extemporaneous, a brief, heartfelt prayer makes for far better communication than a long, a rtificial petition. Jesus intercedes for us in fact, He is doing that as you are reading this (Romans 8:34; Hebrews 7:25) and what a great privilege it is to be yoked with Messiah in this crucial work of the Kingdom by interceding for others ra ther than merely praying for our own needs and interests. It is through persistence in our pleading at the foot of God's thr one that souls are saved, saints are kept and sanctified, and the grace of God is caused to flow even to world circumsta

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nce and peace (1 Timothy 2:1-2). Keeping a prayer list or journal is one valuable way to focus our prayers and bring tha nksgiving to our God for His answering of them. ^back to top^ Main Menu

Fasting "Is this not the fast that I have chosen: to loose the bonds of wickedness, to undo the heavy burdens, to let the oppresse d go free, and that you break every yoke? Is it not to share your bread with the hungry, and that you bring to your house the poor who are cast out; when you see the naked, that you cover him?" (Isaiah 58:6-7) Fasting and prayer are interwoven. Jesus fasted intensely and apparently accompanied it with intense prayer (Matthew 4:2). He indicated that the simple fact that He was physically absent was going to be a cause for His disciples to fast (M atthew 9:15). We should not be among those who wait for events of great personal magnitude in their lives before they will fast. The early Christians made a practice of fasting on Wednesdays and Fridays in addition to fasting for special situ ations, days or seasons, individually or collectively (e.g. Acts 13:3). The point of fasting is to discipline and mortify our o wn desires; to learn self-control and mastery over the flesh, to make us prioritize and become sensitive to the things of t he Spirit, and to make special appeal to the Throne of our Father. Of even greater importance than abstaining from food, or certain foods, is that we especially devote ourselves to spiritual purity abstaining from environments or situations in our lives or families where there is any hint of sin, lust, or other ungodly thoughts. "Clean out the leaven," the apostle Pa ul commanded, that we might become clean and fresh and useful to our Father. The regular discipline of fasting should at least be one of abstinence from foods that are treats or are especially satisfying to us. For example: from all meat (incl uding fish and poultry), eggs, milk, cheese, and other animal products (except what is found incidentally in bread), desse rts or other sweets, and so on. Of course, persons who are ill, pregnant or nursing should keep whatever type of fast the y can. A day of fasting should always be a day of special devotion to prayer and meditation on the scriptures. From the d ays of the early disciples, it has been the practice of those fasting to calculate how much money they have saved on foo d during their fast and give that money to feed the poor. Jeremy Taylor wrote of fasting, "By the teachers of the Church it is called the nourishment of prayer, the restraint of lu st, the wings of the soul, the diet of angels, and the instrument of humility and self-denial." ^back to top^ Main Menu

Listening to God If two people are trying to converse but only one person is doing all of the talking, there's usually not much communicati on taking place. Real communication with God means that we must listen must seek to hear Him out as much or mor e than we talk. We speak to Him in our prayers; He speaks to us primarily through scripture. No one can expect to walk closely with God each day without "listening" studying and meditating on those things which He intends for us to hear and obey. As with prayer, Bible "study" can easily become a dead, mechanical process. Every passage we encounter, w e must approach with the active interest, "What is God telling His people and what is God telling me through this pas sage?" After reading or hearing the passage, we should reflect on it and search for ways to apply its truth or lesson to ou r lives. Wholehearted love for, and obedience to, what our Father says regardless of whether or not it happens to be m entioned in this poor summary or by the local teaching of the fellowship is a fundamental characteristic of any Christian life. Another important way in which God speaks to us is through the fruits that faith, doctrine, and the Spirit (or lack of th e Spirit) generate in a life or fellowship, in our own and in others. The Master specifically instructs us that we will know th e nature of teaching or claims by the fruit they produce -- whether those outcomes are righteous, holy, profitable, true, a nd godly (see Matthew 7:13-29; John 15; 1 Corinthians 11:31-32; 2 Corinthians 13:5-8). ^back to top^ Main Menu

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Personal Solitude Jesus Himself found that He needed to withdraw from other people, and especially the press of the public, to commune with His Father in secret. We have no less of a need. The city and the rush of daily life have come into existence for man 's purposes; man was not made for their purposes or at least that is how it ought to be. It is best if, at least on occasion , a whole day can be set aside for time with God. At least some time should be taken daily to commune with God in this way since Jesus taught us that we were to pray in our "inner closet." In many circumstances, families must work togethe r to give opportunity for these quiet times to be set aside for each member. ^back to top^ Main Menu

Approaching the Throne with the Called-Out Gathering of Disciples "And a voice came from the throne, saying, 'Give praise to our God, all you His bondservants, you who fear Him, the sm all and the great.' And I heard, as it were, the voice of a great multitude and as the sound of many waters and as the sou nd of mighty peals of thunder, saying, 'Hallelujah! For the Lord our God, the Almighty, reigns. Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.' And it was give n to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints." (Revelation 1 9:5-8) God will not build on sand. Those times in which we are giving praise and glory to God together, as with the rest of our li ves, must be based upon the foundation of the apostles and prophets with Christ Jesus Himself as the corner stone (Ep hesians 2:19-22). From the days of Israel in ancient times to the writing of the book of Revelation (chapters 2 and 3), tho se calling themselves after God's Name have often had a reputation for corrupting the purposes and heart of what the L ord has called them to do and to be. Regardless of this, the Lord "knows those who are His" (2 Timothy 2:19) and He will take to Himself only a bride who has "made herself ready." The apostle Paul taught us that it was the righteous remnant in Israel that would be saved (Romans 9:27-10:3 and 10:21-11:7), and the Lord Himself also indicated this about those who remained faithful in the congregations of Christians where moral corruption had taken root (Revelation 2:24-29 and 3:1-5). It is not the duty of every believer to separate themselves out from all others who claim Christianity but whom the y deem to be spiritually weak, but rather it is their duty to seek to love, reprove, and build those up insofar as they are wil ling and able to receive it, acting in the boldness and godly humility exemplified in the scriptures. This is done in the hop e and with the prayer that some influence may be exerted towards renewal and restoration of the King's rule in the lives of those who are stumbling or fallen. Whatever their circumstance, it is imperative that true disciples remain resolute in t he doctrine and life of holiness to which the Lord has always called His people, to worship Him in Spirit and Truth. Wors hip, at its heart, is the living sacrifice of our lives in service and gratitude to our Master and King. It is not about "attendin g church," "holding services," or providing labor, supplies, or other benefits to a human institution. Rather, it is crucial tha t brothers and sisters have a daily, living fellowship of Kingdom-focused, Spirit-controlled interaction with the Lord and wi th other believers of like mind (Acts 2:42, 46-47; Hebrews 3:12-14, 10:23-25) that, with one heart and purpose, they can truly worship and be encouraged and exhorted. Freely we should break bread together, both in regular meals as well as sharing at the Lord's Table (Supper or Eucharist, "Thanksgiving"), particularly on each first day of the week. In this, we a cknowledge that there is one Body of Christ, the Bride, and the anointing of one Holy Spirit that gives us the power to ex perience a true koinonia (spiritual marriage) not only with the precious disciples present, or with those now living on eart h, but also with the heavenly throngs, united with them around the throne of God and the Lamb. When meeting, our inte nt should be to cast aside distractions, and hunger and thirst for the righteousness of God just as He seeks to fill His peo ple. At the Table, we should partake in the "mystery" of His Presence and sacrifice with reverence, awe and profound joy . If we cannot approach Him in this manner, let us refrain from partaking unworthily, repent, and come again prepared in heart. We must not forsake the assembling of ourselves together, as some habitually do, but be continually strengthene d, challenged and protected in the prayers that are mutually offered up, in the scriptures that are read and expounded, in confessions that are made, and in the spiritual fellowship shared. Rufus Jones, in studying church history, writes of the early gatherings: "The fellowship was an organism rather than an o rganization. The members had a common experience. They were fused. They were baptized into one Spirit. They ate a community meal, all partaking of one loaf and all together drinking of one cup There was no rigid system. 'Custom' lai

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d no heavy hand on anyone. Routine had not yet come. There was a large scope for spontaneity and personal initiati ve. Persons and gifts counted for everything. Procedure was fluid The fellowship was more like a family group than lik e the church as we call it " One believer in Indiana describes the contrast between typical church attendance and the primitive assembly this way: " The gathering of God's people was not some rote routine to appease a far-away god. In addition to worship of Jesus, gatherings clearly involved personal interaction and dealing with sin and difficulties on a very practical level They wer en't just staring into a songbook, or at the back of someone's head in the pew in front of them. Our time together is to be marked with a mutual exchange of life (Hebrews 10:24-25) No doubt all of this is a little hard to grasp for those of us who were weaned on dressing up to 'go to church' every Sunday most of us have never known anything else the l ove by which 'all men will know' that we are his disciples (John 13:35) is impossible to demonstrate in the lobby of a chur ch building. Being 'devoted to fellowship' (Acts 2:42) means And as we gather, our purpose is not to just 'teach' but rath er to 'teach to obey' (Matthew 28:20). There is a wide gap between being 'instructed intellectually' and being 'trained' and 'equipped for the work of the ministry'" (Ephesians 4). ^back to top^ Main Menu

Learning from Those Who Have Gone Before Us As part of the vast kingdom of our God, those who have faithfully walked before us hold special value to us. They demon strate God's faithfulness generation to generation. They demonstrate the unchanging nature of His Truth (2 Timothy 2:1 1-21). They also demonstrate that, whatever our weaknesses and failures, however hard our circumstance may be, it is possible to live wholeheartedly for Christ alone. Rather than falling into the trap of following and promoting our private vi ews and interpretations, the scripture makes it incumbent upon us to hold fast that Faith which has been handed down t o us from the beginning (Jeremiah 6:16; 1 Corinthians 11:1-2; Galatians 1:6-12; 2 Thessalonians 2:15; 1 John 2:24; Jud e 3). Therefore, we must particularly humble ourselves to the common understandings and practices of scripture found b roadly in the universal (catholic), apostolic Assembly of those called-out as it stood undivided from its beginning for over two centuries. It is invaluable to learn from the struggles and errors that arose in that early era and to see how the discipl es had been equipped to respond to them. We may also receive training from other faithful Christians who have since liv ed in this world as pilgrims and strangers (1 Peter 2:11), down to our own time. Many of them have left their writings; oth ers have left a rich legacy in their examples of committed, Spirit-filled lives. Realizing that they were all human, with frailti es and imperfections like us, we can nonetheless benefit and be encouraged by their experiences as we make them our companions through their biographies and writings. Many people do not want to read or study, and some cannot. However, we are commanded to be good students, presen ting ourselves to God as workmen who do not need to be ashamed, "handling accurately the word of truth," and our live s should reflect that thirst and discipline (2 Timothy 2:15, Proverbs 4:5-9). Examples of spiritually challenging works may include such volumes as A Serious Call to a Devout and Holy Life by Willi am Law, The Imitation of Christ by Thomas Kempis, The Practice of the Presence of God by Brother Lawrence, and m any of the works available from Scroll Publishing. ^back to top^ Main Menu

The Pure and Holy Heart "The Lord has dealt with me according to my righteousness; according to the cleanness of my hands he has rewarded m e I have been blameless before Him and have kept myself from sin." (2 Samuel 22:17-25) "No one who is not saved from sin here can be saved from hell hereafter. No one can see the kingdom of God above, un less the kingdom of God be in him below. Whoever will reign with Christ in heaven, must have Christ reigning in him on earth. And yet as sure as this is, and as clearly as it is taught in every part of the Holy Scripture, among all the truths of

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God there is probably none which is less received by men." (John Wesley) Being holy being sanctified is the central character of a true Christian "subculture." It can be defined simply as the st ate of being set apart by purity from the world and its culture. Holiness is not a suggestion, it is a commandment; it is not merely a "nice goal," but a requirement a mandatory striving of our hearts and minds. "As He who called you is holy, y ou also be holy in all your conduct, because it is written, 'Be holy, for I am holy'" (1 Peter 1:15-16). The fact that we are c ommanded to be holy shows that we ourselves play an important role in our transformation to a holy life. Although the e nabling power for our growth in holiness comes from the Holy Spirit, we must cooperate with the Spirit in crucifying our o wn flesh (Galatians 5:16-21, 24). Ringing in our ears and hearts should be that admonition that sounded throughout the primitive assemblies from the lips of the apostles, "We must through many tribulations enter the kingdom of God" (Acts 1 4:22), and again, "All who desire to live godly in Christ Jesus will suffer persecution" (2 Timothy 3:12). While knowing these things and being convinced of them, we must also realize that the greatest risk that lies before any brother or sister who seeks a holy life is that he or she may develop a heart that is self-righteous. The path of holiness li es strewn with the corpses of Pharisees. There is probably no sin that alienates us more from God than self-righteousne ss. We must never forget the story Jesus tells us about the Pharisee and the tax collector (Luke 18:10-14) and we must never forget which one of them went home justified. The only people that Jesus judged harshly when He was on earth w ere the self-righteous. It would be better to live as a worldly, nominal believer than to reach out for a life of holiness but e nd up as a Pharisee. Yet our Lord went so far as to say that unless our righteousness before Him exceeded theirs, we w ould never enter the Kingdom (Matthew 5:19-20). God's kingdom is not about a successful compliance with expectations . It is about an obedient heart's desire. It is not about how we imitate early Christians, or about good rules for dressing or eating, but about "righteousness and peace and joy in the Holy Spirit" (Romans 14:17). Romans 12, especially verses 3 and 10, teaches us to never think that we are superior to other Christians who may see m more worldly or less devoted to Christ than we are. Must we "call a spade a spade" and stand firmly for the Truth? Wi thout hesitation. But we must nevertheless treat them with love and honor and give preference to them wherever possibl e. Perhaps the Lord will grant them repentance (2 Timothy 2:24-26) that, through our example, they may be challenged t o a committed Christian walk. ^back to top^ Main Menu

Not Loving the Enemy (the pomp of this world and its god)

"Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all t hat is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. And the world is passing away, and also its lusts; but the one who does the will of God abides forever." ( 1 John 2:15-17) When we truly love God, we simply cannot love the things of this world that are at enmity with our Beloved. If we do, as James also warns us (James 4:4), we put ourselves in the place of being His enemy as well. As William Law observed, "The history of the Gospel is chiefly the history of Christ's conquest over the spirit of the world. And the number of true Christians is only the number of those who, following the spirit of Christ, have lived contrary to th e spirit of the world. The Christian's great conquest over the world is all contained in the mystery of Christ upon the cross . It was there and from there that He taught all Christians how they were to come out of and conquer the world and what they were to do in order to be His disciples The state of implies nothing else but an entire, absolute conformity to that spirit which Christ showed in the mysterious sacrifice of Himself upon the cross." ^back to top^ Main Menu

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Language One of the first distinguishing marks between a Christian and a non-Christian is often his or her language. The Lord has taught His little ones certain principles here: to speak directly and plainly with our "yes" meaning yes, and our "no" meani ng no; that words have meaning and we are not to misapply them to vain or euphemistic purposes (Matthew 5:37 and 1 2:33-37; also Romans 3:14; Ephesians 4:25-29; Colossians 4:6). Carrying the same principle further, He has taught us t hat we are not to swear or to take oaths (Matthew 5:33-36; James 5:12), but simply to affirm the truth and deny what is f alse. These principles extend to our honor and reverence for our Lord, of course: As expressed in the Ten Commandm ents, "You shall not take the name of the Lord your God in vain, for the Lord will not leave him unpunished who takes Hi s name in vain." (Exodus 20:7) Our Lord created language and He expects it to be used for His honor and glory. Christia ns should delight in exploring and using creative and expressive language for our Father's purposes, especially including musical expression that is holy (Psalm 96:1-3; Ephesians 5:19; Colossians 3:16). ^back to top^ Main Menu

Entertainment Our choices with regard to entertainment are a good indicator of our real love: our Lord or this world. Do we find murder, fighting and other violence, sexual immorality, ungodly families, immodesty, profanity, crime, disrespect to parents, mate rialism and flaunted self-centeredness entertaining? Are these the types of things we purposely choose to bring into our homes through television, videos, the internet, or games? Outside our homes, do we choose to participate in and suppor t the theater, most concerts (even many "Christian" concerts), or other shows, activities and environments which display and glorify some or all of those very things? As ones who have committed our lives to God, we are to seek to bring ever y thought captive to Christ (2 Corinthians 10:5), to dwell on things that are true, honorable, right, pure, lovely, and of goo d reputation things that are excellent and worthy of praise (Philippians 4:8-9). We want to delight in the things that our Father delights in. If we participate, or allow our families to participate, in the godless amusements of network television, for example, where the things that our Lord detests are the very things in which they glory (Philippians 3:16-19), how ca n we profess to be followers of Him? Is that a place where He would lead us? Surely we did not come to know Christ tha t way surely we know Him well enough to answer that question. Just ask the multi-billion-dollar advertising industry: Pe ople cannot regularly fill their minds with certain values, attitudes, and actions and not have their own values, attitudes, a nd actions be affected. The Lord's instructions are to guard and protect us, not to oppress us: He knows very well that w e tend to take on the character of whatever it is that regularly fills our eyes and ears, minds and hearts. If the world advises parents to exercise guidance in allowing their children to see a certain movie, or if the world exclude s young persons from watching a particular movie (rating them PG, PG-13, R, etc.), should we not immediately recogniz e such entertainment as highly suspect and almost assuredly unsuitable for Christians, whether we are children or adult s? Jesus said, "I say to you, unless you are converted and become as little children, you will by no means enter the king dom of heaven" (Matthew 18:3). We are to be like little children as to innocence (1 Corinthians 14:20). This is not in any way a prohibition against parents teaching their children openly about the nature of godly sexuality, or even about the ki nd of attitudes and actions they will be faced with in the world in "real life." In fact, that is one of the great needs for com munication in our families that devotion to entertainment will take away. Tertullian wrote, "Nature should be to us an obje ct of reverence, not of blushes. It is lust not natural usage that has brought shame on the intercourse of the sexes. It is the excess, not the normal state, that is immodest and unchaste. The normal condition has received a blessing from G od, and is blessed by Him." Genuinely teaching about "real life," and how to live as a stranger and pilgrim in this world, is a very different thing than immersing ourselves in a sewage tank to be educated about the "reality" of bodily functions. T hat is the repulsive equivalent of the excuses that so many believers give for their entertainment choices. We certainly do not want to label television sets or motion pictures as something inherently evil in themselves. They can be used for home schooling and other genuinely educational programs, children's stories, nature films, family classics, th e life of Christ, and stories of other Christians. However, discernment is needed even when choosing these types of prog rams. If a person finds he is unable to effectively exercise the discretion and certain, consistent control needed in ownin g a television set or being on the internet, etc., then the Lord teaches us that we are to cut that off not to own a televisi on, not to have an internet connection, or however else His teaching needs to be applied to our particular selves or famili es (Matthew 18:6-9).

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Sports From the earliest days of the Kingdom up until the nineteenth century, Christians frequently spoke out against enthusiast ic devotion to spectator sports, viewing it as inconsistent with the Christian life of holiness. Tertullian wrote in the second century, "Do we have to ask the pagans themselves about this? Let them tell us whether it is right for Christians to atten d the shows. Why, the rejection of these amusements is the primary sign to them that a man has adopted the Christian f aith." While the "shows" in Tertullian's time involved a higher degree of violence, injury and death than most do in the co ntemporary Western world, there is still a deeper underlying principle that needs to be understood: The word "fan" in "sp orts fan" is simply short for "fanatic." And "fanatic" is an appropriate term. The lives of many people revolve around sport s. They devote hours every week to watching their favorite sports and talking endlessly about recent games they have w atched. As Jesus said, "Out of the abundance of the heart his mouth speaks" (Luke 6:45). To the extent our heart is fille d with something like sports, to that extent it cannot be filled with Jesus. Imagine the tremendous spiritual renewal that w ould result if the time and energy that Christians today devote to spectator sports were spent instead on our Christian fell owship together (even doing appropriate athletic activities!), on family life, prayer, study, and ministries to the needy. Professional football is a good case study. It is today's most popular spectator sport (played as soccer in European and other nations). Along with so many other priorities like business and recreation, it has had a disastrous impact on church life, particularly on Sundays. For millennia, Sunday afternoon for Christians has been a time devoted to a continuation of the first-day-of-the-week gathering in fellowship, family life, reading of the scripture, sharing in meals, etc. Nowadays, fro m late summer to late winter, people rush home from "church" after "doing their Sunday duty" to spend the afternoon glu ed to their television sets watching football. During football season, a Christian must be careful in calling on fellow Christi ans Sunday afternoon for fear of interrupting a football game. Such devotion to sports is not consistent with our total commitment to Jesus Christ. In no way is it suggested that it is a sin to watch an occasional sports event; nor is it wrong for Christians to play sports with one another so long as a godly spirit can be maintained regardless of what does or does not happen in the game. Many "church leagues" unintentionall y form an excellent demonstration ground for the carnal mind that reigns in the lives of many professing Christians. Pittin g skills against skills, practicing, and training, can have some value towards learning about ourselves and about teamwo rk, as well as the bodily exercise that goes with it (1 Timothy 4:6-11), but great care must be taken to guard the hearts a nd minds involved. When deciding whether to participate in a game, or evaluating our conduct, we must ask ourselves, " Is the spirit that leads me to try to defeat another person a godly spirit?" A heart for holiness naturally makes us shun the violence, unchristlike attitudes, and fanaticism of the world in regard to sports. ^back to top^ Main Menu

Substances and Addictions To be "holy as God is holy" means to be under the power of the Holy Spirit, not under the power of substances to which we have lost our self-control, even partially. The scripture refers to this as a wasteful indulgence or dissipation (Ephesian s 5:18). The apostle Paul said, "All things are lawful for me, but I will not be brought under the power of any" (1 Corinthia ns 6:12). As Christians, we will not be brought under the power of addictive substances or waste away our bodies and s ouls in indulging them. This is true regardless of whether or not they are "legal." The scriptures do not forbid the use of alcohol in moderation, and we are advised to use substances medicinally, such a s to relieve the pain and misery of one who is dying (Proverbs 31:4-7). However, if a person finds that he cannot use eve n moderate amounts of alcohol without being addicted, or even being tempted towards addiction or over-drinking, he mu st cut it off, avoiding it altogether. Those brothers and sisters who are able to use alcohol with self-control still have a gre at responsibility to be sensitive to those who cannot, or whose consciences are violated by its presence, and will avoid c ausing another person to stumble (Romans 14:17-23). To some extent these principles also apply to caffeinated drinks o r other substances to which many people also become addicted. If a person's response to a lack of the substance is with

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drawal symptoms, it would only be prudent for him / her to examine his own conscience and self-control in the matter. T he Lord expects us to care for our bodies as the temple of His Holy Spirit (1 Corinthians 3:16-17 and 6:19-20). ^back to top^ Main Menu

Dress Inner holiness always manifests itself outwardly, just as inner health brings an outward glow. Probably in no other area o f life is this more true than in the sphere of dress and grooming. How we dress tends to reflect, and perhaps even affect t o an extent, the condition of our heart. The apostles exhort us, "Let not your adornment be external ... braiding the hair and wearing gold and putting on fine ap parel; but let it be the hidden person of the heart, with the incorruptible ornament of a gentle and quiet spirit, which is ver y precious in the sight of God" (1 Peter 3:3,4); and "I desire ... that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women profes sing godliness, with good works" (1 Timothy 2:8-10). Although these verses are addressed primarily to our sisters in Christ, the principles involved apply equally to Christian men and women. The early Christians expressed definite standards on this subject. It was as serious an issue in the Ro man Empire as it is today in some cases, even worse. The primary purpose of clothing is not to attract but to cover. Cl ement of Alexandria points out that in the matter of clothing, men fall by being enticed to look and women fall by seekin g to attract to themselves the eyes of men . He further points out that certain types or styles of material, such as Indian s ilk, have a problem other than just being expensive or ornate: because they fall close to the body and easily take its form , the whole make of the body is visible to spectators -- it is no longer really a covering since it does not conceal; "Those who glory in their looks, not in their hearts, dress to please others." Among the brothers, we must be like Job in making a covenant with our eyes not to gaze (Job 31:1). And among all of u s it is imperative that we be honest with one another regarding practices of dress that lead our eyes and thoughts where they ought not to go. If we are offended when we are told of this, if we refuse to take corrective measures, or if we make them, but in a spirit of stubbornness or ill will, we are no longer living in love (Rom. 14:13, 15, and 19) and we have unco vered more about ourselves than we realize. Even in an atmosphere of loving accountability, rather than seeing how clo se we can draw to "the line" without being told that we are a stumbling block, we should just seek to be well-covered in si mple clothes. In many cases, this may mean homespun as it was for the early Christians rather than accepting what is available in the public market. Early testimony indicates that Christians did not try to dress differently than other peopl e around them, except as obedience in modesty, simplicity, and head coverings (or lack), required. In the Lord's condemnation of a haughty Israel, one of the characteristics mentioned as a signature of such rebellion is i mmodesty (Isaiah 3:16-24). Let us joyfully learn to set aside the world and its notions of style for the sake of "a good that changes not, for a reward that cannot be reckoned, for the highest honor, and glory without end," as Kempis wrote. To o ur shame, he concludes: "The more in vanity than in the truth." ^back to top^ Main Menu

Prayer Covering and Uncovering Prior to the women's movement of the 20th century, it was very uncommon for Christian women to appear in settings of worship or prayer without their heads covered (1 Corinthians 11:4-5). Even in general public settings, such as the image s of the primarily-European immigrants of Christian background flooding into Ellis Island in New York, one can see that t his practice was the norm. One clue to the fact that this is not even a uniform change in Western secular culture is that t he expectation that men will respectfully remove their hats or caps for times of prayer, or other occasions where honor is due, has changed little, but the opposite expectation noted in the scripture for women has nearly disappeared. Christian s have sought various means of escape from these instructions. Some began to teach, or at least suggest, that the issue

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in Paul's address was one of hair rather than another covering. The difficulty, of course, is that the requirement was for p rayer and prophecy (making God's message known / teaching). Since it is rather difficult to have long hair for prayer and prophecy, and not have it for other activities, many Christians now argue that the Apostle's instructions for disciples were merely cultural. However, neither the Apostle nor the early Christian writers ever suggest that the practice has anything t o do with culture, but instead with the order of creation, authority, and the angels. Early Christian testimony indicates tha t the practice had an impact on modesty as well. As it once was in Corinth, a city renowned for being steeped in the mor ally-loose pomp of Roman culture, so now again this is one area where a Christian sister, especially, can choose to squ arely face a very difficult, but very clear, decision to be distinct from the world. In his final word on the subject, whether r egarding the expectation of the Lord in this matter for men or for women, the Apostle simply states, "If one is inclined to be contentious, we have no other practice , nor have the churches of God" (1 Corinthians 11:16). ^back to top^ Main Menu

Chastity Most Christians are well aware that holiness in the scripture includes regarding premarital sex, adultery, and homosexua l relations as serious sins. However, chastity means more than merely avoiding the technical violations of these comman dments. It means that we abstain from lust and from enticements of a sensual nature, whether by touch, language, or ot her pursuits of a sensual nature (1 Corinthians 7:1-6; Galatians 5:19; Ephesians 4:19; 1 Peter 4:1-5). "But I say to you th at whoever looks at a woman to lust after her has already committed adultery with her in his heart" (Matthew 5:28). Avoi ding lustful situations is one of the most difficult commandments for Christian men to follow. While the principle applies e qually to women, men must make a covenant effort as Job did (mentioned above), to be holy in this regard. This means making the choice to avoid many swimming pool situations, beaches, night clubs, and other places or events where exp osure to temptation is inevitable. Another source of temptation is reading material; not only pornography, but magazines and books that, in text or pictures or both, are sensuous. Because we must still live in the world, regular exposure to the se images will be common in many or most places despite efforts made to avoid them, but that is a different matter than carelessly or intentionally leading ourselves into temptation rather than seeking deliverance from evil. When a brother finds it necessary to discuss a matter with a woman, such as being called upon to give counsel to a sist er in the local fellowship or to assist her in some way, he should always do so in an appropriate setting such as with ot her sisters or brothers, with his wife or older children, or in public circumstances (such as that time surrounding an asse mbly). If the sister is married, her husband should normally be present and be deferred to first regarding the intentions a nd purposes of the counsel. If the sister is unmarried and her father is available, particularly if he is a believer, he should normally be appraised in advance of the brother's intentions and purposes. "Some men's sins are clearly evident, preced ing them to judgment; but those of some men follow later" (1 Timothy 5:24). As a result, for the sake of righteousness an d the protection of the individuals involved, these common principles of accountability should be extended, amended an d utilized prayerfully in whatever manner seems necessary and best in each situation. "Dating," by its nature, is to be avoided (1 Thessalonians 4:2-8). It is a relatively new, western invention that has been a great asset to the Enemy in wreaking moral havoc among those who practice it. Godly, biblical betrothal is the path of th e righteous to a godly marriage. For each young person intending marriage, this preferably begins with a partnership of good faith with godly parents, and with his / her father taking special responsibility to ensure a reasonable, honest, and g odly appraisal of any suitor, for the protection of his daughter(s), and for the righteous conduct of his son(s). For our own protection and purity, even emotionally, relationships between the opposite sex are never recreational. By the testimony of the scriptures we see that the Lord takes them seriously regardless of the age of the participants. When Mary became pregnant with Jesus by a work of the Holy Spirit prior to marrying Joseph, it was nonetheless regarded as a divorce if Jo seph chose to set aside the marital agreement and end his relationship with Mary (Matthew 1:19). Anyone considering marriage should seek out, and carefully listen to, the counsel of their parents and spiritual leaders. Ignatius wrote around the end of the first century, "It becomes both men and women who marry to form their union with the approval of the bish op, that their marriage may be according to God and not after their own lust" and Tertullian later wrote, "...Children do no t rightly and lawfully wed without their fathers' consent." Failure to uphold chastity in one's life and relationships prior to marriage can have serious consequences, including falling into sexual immorality, leaping into hasty and unwise marriag es, and the distrust of a potential godly mate in the future. The testimony of the scriptures is that, particularly for a woma n, the discovery of fornication (undisclosed) by one's mate is a cause for divorce (Deuteronomy 22:13-21; Matthew 5:32) . Throughout the writings of the early Christians we are taught that our motive for marriage must not only be life commit

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ment (true love) towards a person of the opposite sex, but should also be specifically for the purpose of raising up a godl y generation to follow us. Because this is the Lord's explicit purpose for sexual desire and marriage, and also because of the attendant problems involved (including questions of health and the inadvertent abortive effects of certain forms), the use of artificial birth control is normally discouraged among us. How generously do the scriptures praise and encourage the celibate life for those who are given the grace to serve the L ord in this calling (Matthew 19:11-12; 1 Corinthians 7:7, 32-40)! Each young person should earnestly seek the Lord throu gh prayer and fasting concerning their life in this regard. Just as in the early days of the new Kingdom covenant many w ere committed to this honorable calling, so in these last days it is incumbent upon each community of believers to embra ce and support those who devote the whole of their lives, without distraction, to the Lord's work. This should include mee ting the whole of their physical needs under certain circumstances (e.g. 1 Timothy 5:3-16). ^back to top^ Main Menu

The Sermon on the Mount Many Christians today imagine that they have a close relationship of love with God when, in reality, they are far removed from Him. That is because they suppose, consciously or unconsciously, that they can love God while disobeying His co mmandments. Perhaps they believe He will be grading on a curve like a lenient schoolmaster. The Lord has left no ques tion that what they suppose is an impossibility. "For this is the love of God, that we keep His commandments" (1 John 5: 3) and, again, "So then, you will know by their fruits. Not everyone who says to Me, 'Lord, Lord' will enter the kingdom of heaven; but he who does the will of my Father who is in heaven" (Matthew 7:20-21). Some of the principal teachings of our Lord are contained in His Sermon on the Mount. The teachings in the Sermon on the Mount, along with the fruits of the Spirit, should be etched in the hearts of every believer. To the early disciples, thes e were the essence of Christian teaching and the essence of holy and righteous character. They are found in Matthew, c hapters five through seven, and in Galatians 5:22-25. It would be best if each Christian knew these passages thoroughly by memory, but at the least they should be regularly reviewed and their application sought in our lives. Among the principles included in the Sermon are: We must avoid lust Marriage is to be a lifetime covenant We should not swear / take oaths We must love our enemies Our charitable deeds must be done to be seen by God alone We must forgive others when they sin against us in order for us to be forgiven Our greatest treasures must be eternal in heaven, not things on earth, because here they will not last and our hearts w ill be where our treasures are We cannot serve both God and money / materialism If we put the Kingdom first, we have no reason to be anxious about our needs We are to judge others only with the same, righteous measure of mercy that we want to be judged by nor be critical un til we have honestly judged ourselves We should pray regularly and earnestly We should do unto others as we would have them do unto us

Once again, all of these teachings of Christ come down to truly loving God and loving others.

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Seeking First the Kingdom "Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what y ou will put on. Is not life more than food and the body more than clothing? ... But seek first the kingdom of God and His ri ghteousness, and all these things shall be added to you." (Matthew 6:25-34)

Employment One of the basic lifestyle commands of the New Testament is that Christians are to provide for the needs of others, parti cularly those in their own families. We are to "take no thought" for our own lives (Matthew 6:19-34), but we are to take th ought for our work. "If anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever" (1 Timothy 5:8). This commandment is not limited to men only, nor is it limited to p roviding for just our spouses and children. In particular, Christians are expected to care and provide for their aged parent s if their parents are unable to care or provide for themselves (e.g. 1 Timothy 5:16). Furthermore, we are instructed that our motive for working with our hands should be for the general good of our community of believers as well as those in n eed in the world around us, not from fear or concern for our own life or from a desire for wealth (Galatians 6:10; Ephesia ns 4:28; 1 Thessalonians 4:10-12; 2 Thessalonians 3:6-15; Titus 3:14; James 1:9-10, 2:1-17; 1 Timothy 6:6-19). As we c an see in these passages, from the early days of the new covenant there have been persons who thought it was more s piritual to pray and fellowship all day than to work and serve. They are mistaken. There is nothing spiritual about lazines s or unnecessarily burdening one's family, fellowship, government, or others. At the same time, a Christian must avoid th e other extreme of providing more for physical needs than spiritual needs (John 6:26-29; Matthew 13:22, 19:16-30; Luke 12:13-23, 16:9-15). Jesus taught us (above) that if we seek first the kingdom of God and His righteousness that all the ot her needs of life would be added to us. So our devotion to God must come first, and our employment come second, in o ur priorities. If at all possible, the brothers should avoid work that requires regular overtime, especially those who are married. When fathers and mothers both worked at home, it was possible for them to work long hours each week while still living daily lif e together and providing proper training and spiritual guidance for their children. However, when husbands and fathers a re often working away from the home, let alone wives and mothers doing so, the situation is entirely different. No father c an expect to prosper spiritually and to be the real head of his house as God would have him when he sees his children f or only a few moments each day. For a father to have the time he needs with his family, there must be a family commitm ent to seeking the Kingdom first. The wife and children must be content with simple living and must be willing to take an active part in providing for the family through gardening, sewing, cooking from scratch, and appropriate supplemental wo rk. However, the amount of time devoted to work is not the only criterion for appropriate employment. A Christian cannot ple ase God if he spends his day performing work that is contrary to the teachings of God. For example, a Christian could n ot work at an abortion clinic and expect God's blessings on his or her work and life. Therefore, Christians will naturally av oid employment in bars, movie theaters, gambling operations, the tobacco industry, liquor stores, the entertainment indu stry, producing abortive drugs, divorce services, or anywhere where their consciences determine that they cannot rightfu lly glorify God through their labor. Our labor should be part and parcel of our character, testimony, and life together in Christian community. In the ventures of the local believers in business and trade, maintaining "good works to meet urgent needs" may be accomplished throu gh mutual activities or by being employed by others, as righteousness, circumstances, gifts, needs, and economics dicta te. Christians should always set an example in their attitude at work; in their diligence as if working for the Lord rather than men (Ephesians 6:5-8), and in their willing submission and obedience to their employers. The actions of a labor union th at one has joined, for example, should be carefully considered for whether or not they can be supported by a godly empl oyee and whether or not the union membership should be maintained (if it is optional). We must strive, in all that we take part in, to glorify the King and His kingdom. ^back to top^ Main Menu

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Finances Balance and excellence in our work is only one aspect of putting Kingdom interests first. Another important consideratio n is how we manage the income and other resources, great or small, which God graciously makes available to us. Christ ians, individually and collectively, should manage their finances in such a way that, except for circumstances beyond the ir control (e.g. medical emergencies), they will be able to stay out of debt, pay their bills and taxes when due, and not be a burden to others. Another of the ancient commandments rooted in the old covenant is that we not covet. Coveting leads to many problems , but among the more serious are financial ones. We must learn to never be content with the level of our spirituality, mus t always be coveting more of the Messiah in our lives and the in the work of our fellowship, but we must be gladly and ea sily content with whatever material possessions we have. This is especially true for those of us in North America, wester n Europe, and similar places where even the poor often have a far better standard of living with more resources than mo st people in the world do both now and in history. Ideally, Christians should never get into debt for any reason. Howev er, most people will be unable to pay cash for a house, even when purchasing a home is ultimately more economical tha n renting or living in a mobile home. Nevertheless, even the prospect of debt for an asset that generally does not depreci ate deserves careful consideration, and counsel should be sought from spiritual leaders for decisions of this kind. A shep herd or deacon who has especially excellent fruit in his own life in this area is especially worth seeking out; one whose gi fts, training, or experience makes him especially qualified to assist. Millions of families are in economic bondage whereby their paychecks are already spent before they receive them. With i nterest charged on credit purchases, many end up paying for items two or three times over. In Christian families, this bo ndage is of no benefit to the Kingdom, exemplifies poor stewardship, and exposes them along with their community of fellow believers to unnecessary risk and burden if loss of employment, economic collapse, or other distress should co me to pass. Christians honestly pay all taxes they owe, without excuse or justification for paying less or none at all, because this is th e attitude and command of our Lord (Matthew 17:24-27, 22:15-22; Romans 13:7-8). We must always remember in the conduct of our business and finances, as in the rest of our lives, that we bear our Fath er's Name. His Name is at stake through us and upon us, not just our own name, our own selves, and our own doings. I n everything we must ask, "Am I bringing honor or dishonor to my Father?" Finally, proper management of our finances means that they are, in truth, not ours. When we died to self and yielded all, we yielded our incomes and possessions to Him as well (Luke 14:33; Acts 2:44,45 and 4:32). Tertullian, writing to pagan s, said, "Family possessions, which usually destroy brotherhood among you, create fraternal bonds among us. Being on e in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us, ex cept our wives." As the children of the King, we will cheerfully, out of love, do all that we can to support one another and the work of the Kingdom wherever there is need, spiritual or physical. If selling our possessions is best, we sell; if sharin g is best, we share; if living or working together is best, we live or work together. The foreigner, the widow, and the orph an are actively sought out and protected by us (Deuteronomy 26:12-13; James 1:27). In the same way that we supply th e ongoing day-to-day needs of orphans and qualified widows, we must also be certain that those who share with us spiri tually as shepherds are, in turn, shared with and cared for in any physical needs that may arise (1 Timothy 5:17-18; Gala tians 6:6), and those doing the work of an evangelist are provided for in their travel and ministry away from home (Luke 10:1-8; 1 Corinthians 9:4-18; Philippians 4:15-19; 2 Thessalonians 3:7-9). As the practice holds a multitude of dangers a nd temptations, and as the Lord condemned the practice of old, we do not offer money (salary) for local, resident ministr y among believers (Micah 3:8-12; John 10:11-15 ; Acts 20:33-35; 2 Corinthians 2:17). ^back to top^ Main Menu

Submission and Authority All mankind is under authority and accountable in some way. In the Kingdom on earth, none are free to answer "only to

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God," since God has intentionally established internal and external checks and balances of all Christians to one another in various ways. As a result, all men must humbly submit in some way if they are godly leaders. The Lord established thi s basis of leadership long ago, not trusting to the ambitions of individual men or even independent groups of men. Irena eus, an early Christian leader, described it this way, "It is incumbent to obey the presbyters who are in the church ... thos e who, as I have shown, are succeeded from the apostles." All authority, including even Jesus' own authority as well as t he apostles' or priests' or any other leaders' in the Kingdom, has always been only: 1) delegated (Matthew 16:19; 1 Cori nthians 15:24-28), and 2) successive (John 20:21; 2 Timothy 2:2). That last one, the "apostolic succession" of leaders, has been mostly forgotten in modern churches for its original, practical purpose of maintaining spiritual accountability an d unity (even if they claim to uphold it, it is usually as a sort of carnal "pedigree" instead). Even if the channels of authority in a particular city or rural region are not rightfully in place, internally (Acts 6) or external ly (e.g. the apostles' and elders' charge through Timothy and Titus), the whole of the existing leaders must still be regard ed and submitted to obediently where they are agreed and are not in open contradiction to the Messiah and His kingdom . Obviously it does no good to dishonor or disobey God in one matter in order to please Him with honor and obedience i n another. Jesus gives us this instruction and example regarding the scribes and Pharisees at the opening of Matthew 2 3. Though having seated themselves in Moses' seat, our Lord said they were to be respected and obeyed but not imita ted. In other words, honor the role they fill but do not repeat and further their errors and hypocrisy. He also advised His d isciples to "leave them alone" rather than worrying when they take offense (Matthew 15:12-14). When the very situation arose later in Acts 4 where the disciples had to specifically apply the Lord's instruction, they complied in answering the le aders' questions, etc., until they were instructed to act against the Lord's own command to evangelize. At that point, they made it clear that they had to obey God rather than the leaders, regardless of the consequence (Acts 4:19 and again in Acts 5:29). In short, if we are unwilling to submit to authority over us, the Spirit of Christ does not dwell in us, for even Jesus Himself is submitted to His Father. Hebrews 13:17 and several other passages, as well as the early Christian writings, are clear about the Lord's expectations for unity and function in the Kingdom, and the relationship between our shepherds and our souls: God knows that humans placed in leadership are always going to be imperfect, but He also knows that one of the deadliest tendencies of our nature is to be independent and rebellious. Many a saint has humbly submitted to those less spiritual, and in this God is well pleased. Re: Loving God - David Bercot, on: 2006/8/6 21:53 this was really good. Thanks. Re: - posted by sermonindex (), on: 2006/8/6 23:10 I really enjoy the little of David Bercot's writings that I have read so far. He has a great emphasis on not only knowing the word of God but obeying it! this was the emphasis of the early church. Not only knowing about the God of the bible but actually knowing Him and in response obeying and serving Him. Re: - posted by PreachParsly (), on: 2006/8/7 11:46 I enjoy his perspective on many things also. His website is (http://scrollpublishing.com) Scroll Publishing

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