“There are many brands of treason in the Christian camp. Men who deny the historicity and authenticity of God’s Word; worldlings who hobnob with the enemy; indifferent church members who come not to the help of the Lord against the mighty – all these are traitors. It sounds good to talk about forgetting all our differences and closing ranks to face the foe without, but we may lose to the foe within. Paul recognized two threats to the church – wolves from without and false leaders within” (Acts 20:29, 30).

~Vance Havner

In This Edition:

The Grace Of God

How To Have Boldness

“He Opened Not His Mouth”

How the Spirit Helps

Paul, the Pattern — His Conversion

The Accomplishments Of Calvary

Things New and Old

CAMPAIGN AGAINST RAMOTH-GILEAD

“There are many brands of treason in the Christian camp. Men who deny the historicity and authenticity of God’s Word; worldlings who hobnob with the enemy; indifferent church members who come not to the help of the Lord against the mighty – all these are traitors. It sounds good to talk about forgetting all our differences and closing ranks to face the foe without, but we may lose to the foe within. Paul recognized two threats to the church – wolves from without and false leaders within” (Acts 20:29, 30).

~Vance Havner

The Grace Of God

by Pastor Cornelius R. Stam

In the Bible, the grace of God is His loving favor toward fallen man. The Apostle Paul has more to say about grace than any other Bible writer, opening every one of his epistles with the declaration: “Grace be unto you and peace.”

Little wonder, for he himself was God’s greatest demonstration of salvation by grace. In I Timothy 1:13,14, he says:

“[I] was before a blasphemer, and a persecutor, and injurious; but I obtained mercy… and THE GRACE OF OUR LORD WAS EXCEEDING ABUNDANT….”

After years of service and suffering for Christ, he declared:

“But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify THE GOSPEL [GOOD NEWS] OF THE GRACE OF GOD”(Acts 20:24).

Salvation is wholly by God’s grace, not partly by man’s works, for in Romans 11:6 we read: “…if [it be] by grace, then is it no more of works: otherwise grace is no more grace.”

And in Romans 4:4,5: “…to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness.” Thus salvation is “not of works” but “unto good works” (Ephesians 2:8-10). Good works is the fruit, not the root.

“All have sinned,” says Romans 3:23 but, thank God, all may be “justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:24).

Thus it is God’s purpose “that in the ages to come He might show THE EXCEEDING RICHES OF HIS GRACE in His kindness toward us through Christ Jesus” (Ephesians 2:7).

How To Have Boldness

by Pastor Paul M. Sadler

Scripture Reading:

“And [pray] for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.”
— Ephesians 6:19,20

In our modern day there is a great demand for instant success. We read frequently of how many have risen to fame and fortune practically overnight. Seldom, however, do we hear of the hours of labor, practice, sacrifice and discipline it took to build that career. Most times we only hear and see the end result. Many have been deceived and disillusioned to think that they can have fame and fortune with little or no effort.

In these days in which we live, the world seems to have a powerful influence over the lives of many believers. For this reason many members of the Body of Christ are looking for that book, conference or seminar that will be a shortcut to spiritual maturity. When it comes to our spiritual lives and having boldness of faith we want instant results with little or no effort put into it. As a Pastor, I would have to say that to have boldness in the faith as the Apostle says, there must be three key ingredients.

Time:

Just as physical growth takes years, spiritual growth also takes time. As we come to spiritual maturity we become more and more confident to speak out for the Lord. It takes time to learn that we have to take our eyes off of ourselves which causes us to be reluctant to speak because of the fear of men.

Discipline:

It takes discipline to sit down with the Word of God and study to acquire a knowledge of the Scriptures. We don’t mean just reading the Bible devotionally. It is said that we retain only about 20 percent of what we read. But, if we read and study, we retain about 60 percent when comparing Scripture with Scripture. The better equipped you are in the Word of God the more comfortable you will be to share the truth, rightly divided.

Consistency:

If we are to gain the respect of others in order to more effectively minister the gospel, we must be consistent with the truth. Don’t sound an uncertain trumpet, be able to substantiate what you teach with the Blessed Book. Not only should we speak the truth in love consistently, we must also live the truth. Our lives are the only Bibles some men see. That’s why the Apostle Paul warns us to put “away lying, [and] speak every man truth with his neighbor: for we are members one of another” (Ephesians 4:25). True boldness in the faith does not come naturally, it is something we grow into as we increase in the knowledge of Him Who has called us into the glorious light.

“He Opened Not His Mouth”

In what many consider to be the most well-known prophecy concerning the coming of the Messiah, the prophet Isaiah foretold of the sufferings that Christ would endure amid His trial and crucifixion, saying (as if it had already happened):

But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed…. He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth (emp. added). Isaiah 53:5,7

According to Isaiah, not only was the Messiah going to suffer cruel punishment on His way to the grave, but He also would do so without opening His mouth. He would be as silent as a sheep is before its shearers.

The problem that some have with this passage is that the gospel writers indicate that Jesus did open His mouth before His accusers, and also later while hanging on the cross. After Jesus was arrested in the Garden of Gethsemane, the high priest questioned Jesus, saying, “Are You the Christ, the Son of the Blessed?” Jesus responded, not with silence, but with two statements that infuriated the Jewish council. He said: “I am. And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven” (Mark 14:61-62). Jesus then was sent to Pilate, where He was asked another question about His identity, “Are You the King of the Jews?” As he had done earlier that night, He did not keep silence, but answered Pilate with these words: “It is as you say” (Mark 15:2). Even while hanging on the cross a few hours later, Jesus made several statements, including, “Father, forgive them, for they do not know what they do” (Luke 23:34), and “My God, My God, why have You forsaken Me?” (Mark 15:34). So how could the suffering servant of Isaiah 53 be referring to Jesus, since He did, in fact, “open His mouth,” both during His trial, and while hanging on the cross?

Obviously, if the phrase, “He opened not His mouth,” meant that the Messiah would never speak one word while being oppressed and afflicted, then Jesus could not have been the prophesied suffering servant, and the inspired writers, preachers, and prophets of the first century who applied this passage to Him were mistaken (cf. Acts 8:32-33). A proper understanding of this phrase, however, reveals that it does not literally mean the accused “did not open his mouth.” First, not even the skeptic would interpret this verse to mean that the suffering servant literally kept his mouth closed—that if he ever separated his lips so as to allow air, water, or food to enter his mouth, then the prophecy would be annulled. Such would be a ridiculous interpretation of the phrase “He opened not His mouth,” because in this passage Isaiah clearly used the word “mouth” to refer to what the mouth does—it aids in speaking—a figure of speech known as metonymy (where one name or word is employed for another). Second, the phrases “open the mouth” and “do not open the mouth” are Hebrew idioms (appearing both in the Old and the New Testaments), which frequently are used to refer more to the length, freedom, and/or kind of speech, rather than whether one or more words actually are (or are not) spoken.

When Jephthah (the ninth judge of Israel listed in the book of Judges) spoke to his daughter following the victory that the Lord had given Israel over the Ammonites, He said: “Alas, my daughter! You have brought me very low! You are among those who trouble me! For I have given my word to the Lord, and I cannot go back on it” (Judges 11:35, emp. added). The phrase “I have given my word to the Lord” in the New King James Version is literally “I have opened my mouth unto the Lord” (NKJV, emp. added; see ASV). Jephthah had earlier made a vow to the Lord, saying, “If You will indeed deliver the people of Ammon into my hands, then it will be that whatever comes out of the doors of my house to meet me, when I return in peace of Ammon, shall surely be the Lord’s and I will offer it up as a burnt offering” (Judges 11:30-31). The reason that Jephthah was so distraught after returning home from war and seeing his daughter was not simply because he “opened his mouth” and prayed to God, but because included in this prayer was a promise to God—one that caused himself and his daughter great sadness (see Miller, 2003). Jephthah could have spoken to God all day without making such a significant and life-changing statement, and it not have been described as a time in which Jephthah “opened his mouth.” The phrase “opened my (thy) mouth” (Judges 11:35-36) meant that something extremely noteworthy was stated; a promise to God was made that could not be broken.

Notice also how the idea of “opening one’s mouth” is used on occasion in the New Testament. Sometime after Philip had spoken with the eunuch from Ethiopia about the passage of Scripture from which he was reading (Isaiah 53 ironically enough—see Acts 8:30-33), the text states: “Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to Him” (Acts 8:35, emp. added). Notice that Philip already had been speaking with the eunuch (8:30), and most likely had made other introductory comments to this stranger that are not recorded by Luke in the book of Acts. However, it was not until Philip began to speak at length to the eunuch, and to preach to him the good news of Jesus, that Philip was described as one who “opened his mouth.”

In chapter ten of the book of Acts, Luke recorded Peter’s visit with a Gentile named Cornelius. After being summoned by the Spirit of God (10:19-20) to travel to the city of Cornelius (i.e., Caesarea), Peter departed on the next day. Upon his arrival, Peter spoke to Cornelius about several things (Acts 10:25-29). He first rebuked Cornelius for worshipping him, saying, “Stand up; I myself am also a man” (10:26). He proceeded to speak with him about other things not specifically mentioned in the text (10:27). And then he revealed to Cornelius and his household that God had shown him (a Jew) that Gentiles should no longer be considered unclean. After several minutes (or perhaps even a few hours) of conversation between Peter and Cornelius (10:24-33), Luke then recorded that “Peter opened his mouth” (10:34) and gave a defense of the Christ and the Christian faith. Had Peter’s mouth been “open” before this time? Yes. Had he already spoken to Cornelius about several things? Certainly. Now Peter really begins to speak. He had already been speaking, but now he “opens his mouth.” Now he preaches the Gospel of Christ.

In writing to the church at Corinth, Paul once made the comment: “Our mouth is open unto you, O Corinthians” (2 Corinthians 6:11, ASV, emp. added). This statement obviously carries more meaning than simply, “Paul spoke to the Corinthians.” Certain modern versions translate this verse using such words as “openly” (NKJV) or “freely” (NIV) to describe how Paul and Timothy spoke to the Corinthians. Rather than suppressing various truths that would be beneficial to the church at Corinth (cf. 2 Corinthians 4:2-3), they spoke openly and without restraint. They unreservedly commended themselves and their ministry to the Corinthians in order that they might accept their message (cf. 2 Corinthians 6:1-2; see Jamieson, et al., 1997). This is how Paul used the phrase “to open the mouth.”

When the prophet Isaiah wrote that the suffering Servant “opened not His mouth” while being oppressed and afflicted (Isaiah 53:7), he did not mean that Jesus never uttered a word from the time He was arrested in the garden until His death on the cross. The thought behind this phrase is that the Jesus would not speak freely and unreservedly in defense of Himself. Whereas Jesus could have responded to His accusers with “an open mouth” and given a strong, lengthy defense of His innocence (similar to how Philip, Peter, and Paul testified of both Christ and their own ministry with “an open mouth”), Jesus chose to restrain Himself before His accusers and tormentors. Rather than calling twelve legions of angels to fight this battle for Him (cf. Matthew 26:53), Jesus humbly submitted to His enemies. Rather than performing some notable miracle before Herod so as to gain His freedom (cf. Luke 23:8), and instead of striking the high priest with blindness in an attempt to convince the Sanhedrin that He truly was the Son of God, Jesus suppressed His powers. Less than twenty-four hours earlier, Jesus had healed Malchus’ severed ear, yet Jesus did nothing to lighten His own affliction during His trial and crucifixion—not even mentioning this miracle so as to defend His deity. In light of what Christ could have done to His accusers and what oral defense He could have given before them on His own behalf, Christ’s passive submission before them is remarkable. Truly, “[w]hen He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously” (1 Peter 2:23).

To prophesy that the Suffering Servant “opened not His mouth,” is to use a Hebrew idiom and hyperbolic expression which means that Jesus refrained from giving an exhaustive legal defense on His own behalf. During much of His affliction and oppression He was completely silent (cf. Matthew 26:62-63; 27:12-14). At other times He spoke only a few words—none of which comes close to being the kind of defense He could have offered on His own behalf had He been trying to avoid persecution and crucifixion.

REFERENCES

Jamieson, Robert, et al. (1997), Jamieson, Fausset, Brown Bible Commentary (Electronic Database: Biblesoft).

Miller, Dave (2003), “Jephthah’s Daughter,” [On-line], URL: http://www.apologeticspress.org/articles/2320.

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How the Spirit Helps

by Pastor Cornelius R. Stam

“The Spirit… helpeth our infirmities” (Romans 8:26).

A chain is no stronger than its weakest link. If one link in a chain will hold one hundred pounds, another fifty, and another ten, the chain as a whole will hold ten pounds, no more. This is why James 2:10 says:

“For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.”

Many people suppose that we will be saved or lost according to how good or bad we have been. This is not so. It is not a question of how good or bad we have been, but of whether or not we have sinned. A man need commit only one robbery to be a robber, burn only one house to be an arsonist, kill only one human being to be a murderer — and commit only one sin to be a sinner. This is why the Word of God says that all are sinners.

How wonderful to know that in grace “Christ died for our sins” and that by simple faith in Him we may be saved and fully justified before God! (Romans 5:6,8,10).

But born-again Christians find that the above principle is just as true of them as of the unbeliever. None of us is any stronger than his weakest point. Frightening, isn’t it, especially when we consider that Satan constantly attacks us at our weakest point to wreck our testimony if he can.

But here is where the believer can rejoice that “the Spirit… helpeth our infirmities” (Romans 8:26). He dwells within to help in time of need, so that we need not fail (Romans 8:11,12). This does not mean, however, that He takes control of us without being called upon, as He did “when the day of Pentecost was fully come.” Unlike the Pentecostal believers, we live under “the dispensation of the grace of God.”

What God provides by grace we must appropriate by faith. Thus in any given case we may have victory. Indeed it is concerning the weak brother in Christ that Paul declares by inspiration:

“God is able to make him stand” (Romans 14:4).

Paul, the Pattern — His Conversion

by Pastor Cornelius R. Stam

No conversion in sacred history is given so much attention as that of the Apostle Paul. Besides the many references to it, we find three detailed accounts of it in the book of Acts. As Saul of Tarsus, the learned Pharisee, he had led his nation and the world in rebellion against God and the Lord Jesus Christ.

The Apostle Luke says: “As for Saul, he made havock of the church” (Acts 8:3). The believers at Damascus feared Saul’s presence among them, saying: “Is not this he that destroyed them which called on this name in Jerusalem?” (Acts 9:21). Paul himself later testified: “Many of the saints did I shut up in prison…and when they were put to death, I gave my voice [vote] against them” (Acts 26:10). “…beyond measure I persecuted the church of God, and wasted it [laid it waste]” (Galatians 1:13).

There must have been an important reason why God saved this rebel leader. Clearly it was that He might make Paul, not only the herald, but the living example of “the exceeding riches of His grace” to sinners. Paul himself said:

“And I thank Christ Jesus our Lord…for…putting me into the ministry; who was before A BLASPHEMER, AND A PERSECUTOR, AND INJURIOUS: but I obtained mercy, because I did it ignorantly in unbelief. AND THE GRACE OF OUR LORD WAS EXCEEDING ABUNDANT….This is a faithful saying, and worthy of all acceptation, that CHRIST JESUS CAME INTO THE WORLD TO SAVE SINNERS, OF WHOM I AM CHIEF. HOWBEIT FOR THIS CAUSE I OBTAINED MERCY, THAT IN ME FIRST JESUS CHRIST MIGHT SHOW FORTH ALL LONGSUFFERING, FOR A PATTERN TO THEM WHICH SHOULD HEREAFTER BELIEVE ON HIM TO LIFE EVERLASTING” (I Timothy 1:12-16).

The Accomplishments Of Calvary

by Pastor Cornelius R. Stam

Three times in Romans 5 we read that Christ died for us. Verse 6 tells us that He died for us in our weakness, Verse 8 that He died for us in our sin, and Verse 10 that He died for us in our rebellion.

First, Verse 6 says: “For when we were yet WITHOUT STRENGTH, in due time Christ died for the ungodly”.

Men sometimes try to make themselves acceptable to God by human effort, but they never succeed. We can’t walk or run to heaven, we can’t even fly there, and we certainly can’t climb there — not even by doing good works, for good works is what we ought to do, and we should not expect them to counter-balance our sinful thoughts and deeds. Anyway, heaven is God’s and He says we cannot gain it by works:

“For by grace are ye saved, through faith, and that not of yourselves; it is the gift of God; not of works, lest any man should boast” (Ephesians 2:8,9).

Next, Romans 5:8 says: “God commendeth His love toward us, in that, while we were yet SINNERS, Christ died for us”.

Many people feel shut out of heaven, not merely because of a sense of helplessness, but because of a sense of sinfulness and condemnation. To such God proclaims the glad news that “Christ died for sinners”, and “came into the world to save sinners” (I Timothy 1:15). At Calvary He paid the just penalty for sin — for the sins of all mankind — so that we, by faith, might be “justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:24).

But Romans 5:10 goes even further, offering hope and grace to those who have resisted God’s grace and rejected His Son, for here the greatest Christ-rejecter of all time, now gloriously saved and changed, declares:

“When we were ENEMIES, we were reconciled to God by the death of His Son” (Romans 5:10).

And so the helpless, the sinful, yes, and the rebellious, can find acceptance with God if only they will turn to Him from their sin and failure. “BELIEVE ON THE LORD JESUS CHRIST AND THOU SHALT BE SAVED…” (Acts 16:31).

Things New and Old

by Pastor Cornelius R. Stam

When our Lord had finished His familiar discourse on “the mysteries of the kingdom of heaven,” He said:

“THEREFORE, EVERY SCRIBE WHICH IS INSTRUCTED UNTO THE KINGDOM OF HEAVEN IS LIKE A MAN THAT IS AN HOUSEHOLDER, WHO BRINGS FORTH OUT OF HIS TREASURE THINGS NEW AND OLD” (Matthew 13:52).

A new era had just dawned in the world’s history. A new message was being proclaimed. John the Baptist had begun to cry: “Repent ye, for the kingdom of heaven is at hand!” and the Lord Jesus and the twelve had taken up the same message.

Some listened eagerly, others turned away — among them many of the scribes, the Bible teachers of the day. They did not welcome any new teaching. Yet Christ’s message of the kingdom in no way conflicted with the Old Testament Scriptures. Indeed, it was based on the Old Testament and confirmed by it. This is why our Lord reminded His hearers that the right kind of scribe would bring forth out of the treasure-house of Scripture, things both new and old.

How this lesson is needed today! Some cast away precious treasures out of the Bible, contending that they are old and out of date. Others, while clinging tenaciously to old truths, reject new light. While mere professors of religion too often cast aside old truths with the complaint that they are outworn, true possessors often reject new light simply because it is new. They vie with each other to be orthodox instead of vying to find more light from the unfathomable Word of
God.

Is it possible that we have drained the Well of Scripture dry? Are there no more precious stones in that exhaustless Mine? Have any of us received all the light that shines from the Holy Bible?

Then, cost what it may, let us keep digging into the Scriptures, that as we minister to others we may bring forth out of the divine Treasure-house things both new and old.

CAMPAIGN AGAINST RAMOTH-GILEAD

By Vance Havner

Shouldest thou help the ungodly, and love them that hate the Lord?
II Chronicles 19:2

Jehoshaphat was a good man, but he allowed himself to be persuaded by Ahab to join him in an expedition against Ramoth-gilead. They called in the prophets after the decision already had been made in order to get their blessing, just as we often make our plans and then ask God to bless them instead of asking God for a plan. All the sycophant prophets concurred, except Micaiah, who told them the truth and was put in prison and fed the bread and water of affliction. The expedition resulted in Ahab’s death. Then Jehu reproved Jehoshaphat with the words of our text.

God never wants His people to team up with the ungodly in their ventures. We have a different program and there is no concord between Christ and Belial. Ahab is always going up against some Ramoth-gilead, and all it takes, as in this case, is a big supper to line up unwise Jehoshaphats. Better a Micaiah on bread and water than a Jehoshaphat at a banquet, when a Ramoth-gilead campaign is brewing.

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