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Published Articles
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“If one is going to get ahead in life some sacrifices will have to be made. One cannot realistically sit around waiting for the proverbial pot of gold to appear before the eyes at the rainbow’s end! So I just helped things along a wee bit, taking the bull by the horns and making sure I got my fair share.” To him, the reasoning seemed sound enough, sitting there thinking of all the wealth he had amassed over the years, of all the finery that would be waiting for him at his return home. “I have the best money can buy,” he kept telling himself, hoping that the thoughts would block out the taunts and jeers his fellow citizens seemed never to tire from hurling at him. He told himself there were just jealous of his success, envious at his prosperity. Why, he had not changed in the least, he was still the same old Zaccheus. Yet, he knew deep down that he had changed, and that was he had come out in pubic so early in the day. He had lost something in the rush for success. He had compromised some principles along the way and had overemphasized the importance of the material. He had valued these more than friends and family. Often he would say that it did not matter who wrote the paycheck as long as it was regular and large. Yet, deep down, his own stomach churned at the realization that he had sold out and was working for the enemy. His nagging conscience was relentlessly persecuting the infamous tax-collector. The talk of the Messiah had seemed to rekindle the childhood faith long since discarded. Zaccheus caught himself looking down at his dangling feet and realized that he was out on a limb. He knew it was too late for himself; he just wanted a glimpse at Jesus. Zaccheus was in for a surprise. Unlike the religious leaders familiar to the publican, the one visiting Jericho was not deterred by a faltering faith. In fact, it was just such an ailment in which He specialized. Surrounding himself with the struggling, Jesus wrought His transforming power throughout His ministry and proved time and again that hopeless was not in faith’s vocabulary (Mark 9:23). That day in Jericho Jesus would prove it yet once more. A tax collector’s eyes focused on a man standing beneath the tree. “If you will only have faith,” the loving eyes silently beamed, “I can help you off the limb and back into life.” David Bragg Cape Girardeau, MO June 1992
The father's image may have been reflected in Timothy's face and build. His mannerisms may have been mimicked by his young son. He may have given his name to the boy who so quickly grew to manhood. It doesn't take much of a man to give those things. Eunice taught Timothy how to live (2 Timothy 1:5). She introduced him to a loving God and molded his heart by divine truths (2 Timothy 3:15). It was at her knees that he learned right from wrong, to respect God and to serve others. Timothy grew, thanks to his mother, to be respected by all who knew him (Acts 16:1-2). Paul immediately saw in him the spark of a servant carefully kindled under a mother's loving touch. God must have beamed with pride as Timothy, like His own Son, became a minister. Meanwhile Timothy's father is noticeably absent. It is as if his contributions ended at birth. Did Timothy ever know the love that must have resided in his father's heart? Could his father appreciate the man Timothy had become? Was this man, shrouded in a world Timothy chose not to share, the one who planted in a young heart the fear that would dog his every step as an adult (1 Timothy 5:12)? Timothy is an object lesson in a long line of inspired pronouncements for fathers to provide the leadership for which God ordained them. Ezekiel prophesied from captivity the destruction of Jerusalem by Babylon. Among the many reasons that great city fell the prophet noted one as the refusal of men to lead. God looked in vain for a man to stand before Him and build (Ezekiel 22:30-31). Fathers, God is looking for you. The call for fathers to stand tall in their children's eyes runs deep in the soil of the Old Testament. Moses, seeing the danger of neglected childhoods and uninvolved fathers, called for fathers to talk with their children, to walk with them, to put them to bed with a prayer and greet them each morning with joy. He insisted that they could no longer afford to neglect the children. They must invest the essential ingredient of time into that valuable relationship. In Deuteronomy chapter six Moses issued a challenge to fathers that remains especially applicable today. Fathers, do not assume your children know that you love them; spend enough time with them in meaningful communication that no doubt about it remain. Think of the great strides Timothy enjoyed for the cause of Christ through the investment of his mother. Imagine how much greater Timothy's achievements for good could have been had his father been a father. David Bragg Cape Girardeau, MO November 1994
How To Benefit From the Invitation He had the world's attention. General James Stockdale was center stage, with Dan Quayle and Al Gore, at the Vice-Presidential debate of the 1992 Presidential race. Almost immediately his opening words were replayed around the country. "Who am I?" "Why am I here?" America chuckled at his unusual introduction but the questions he posed were very relevant. Here we are at the invitation. How often have we heard it? Nearly every sermon closes with the well known plea and our mid-week Bible study feels incomplete without it. Yet at times it may seem only an unnecessary formality. "If you're here today and you've never . . . " is a universal signal that the sermon is nearly over. It is difficult not to reach for the song book and gather up the loose ends in the pew to prepare for the trip home. Some debate the invitation's usefulness noting its "traditional" role in the past. Trying to change they call for its repeal. However, I think our energy better spent examining the invitation's role in the present, labeling it useful even as we call for taking it seriously. Allow me to share some thoughts on how to benefit every time the invitation is offered in public. The invitation is an opportunity to look back at yourself. Where were you spiritually the last time a speaker in the invitation called you to examine yourself? Where, then, did you want to be now? Have you gained the victories you hoped to obtain? Have you sunk further away from God? Prepare for the invitation by taking a sincere look into your own eyes; do a reality check on your own spiritual condition. Look down deep into God's Word as you hear the invitation offered. This is the time to listen more carefully, not to stop listening. Open your Bibles and follow along with the speaker's thoughts. Let God's message sink deep into your heart. It is humbling to hold in your hands, commune with your eyes and receive with your ears the living and powerful Word of God. Let God speak to you and do not let the human rhetoric or inability of the speaker distract you from the Author. Armed with an awareness of your humanity and the insights of Truth, look ahead. Visualize where you want to be spiritually. See where God would lead you in service. Set in your mind what you need to change or accomplish before the next time you hear the invitation being offered, in case you never do. See yourself, not through rose colored glasses of the world or vision stained with sin but, through God's eyes. Who can God help you to become? Finally, look up. Its only then that you can grow. Let God become real to you. Rely on His power to work in you as you yield to His Word in your life. Then don't just sing but "pray" the invitation song with meaning and conviction. Not only will you benefit from this spiritual inventory but you will contribute to an atmosphere conducive to encourage others. I've heard it said before, "No one ever responds to the invitation." If you could apply these four simple steps you can never hear the invitation offered without responding. It may not be a public response of walking down the aisle but a private self-evaluation. We need to see the invitation differently. "Why am I here?" To be able to answer the greater question, "Who am I." David Bragg Cape Girardeau, MO December 1994 Double, Double, Toil & Trouble (Witchcraft: A New Awareness) Just before school began on Friday morning a fifth grade teacher slipped on her patio, breaking her leg. The accident kept her home for over a week. Returning to school she was greeted with both concern and fear. The day before the accident a dispute had erupted over a book on witchcraft, which one of the students had brought to class. The teacher confiscated the book intending to return it at dismissal. In the hectic events at the final bell she forgot. Fear gripped the school the next morning as word of the accident spread along with the rumor that a spell had been cast on the teacher by the student's mother, a professing witch. Witchcraft enjoys popularity even today. Much has been written on the subject but the most authoritative information dates back to the writings of Moses. The injunction, "Thou shalt not suffer a witch to live" (Exodus 22:18) is often repeated in the Old Testament (Leviticus 19:31; 20:6 and 27; Deuteronomy 18:10; et. al). From these inspired writings emerge a negative portrait of witchcraft. In every instance it is clearly condemned. Witchcraft in the Old Testament dealt with seeking guidance or information from pagan gods or spirits of the dead. Modern practitioners worship the "Great Goddess" who rules the universe with the help of her male lover (only "so-called gods", 1 Corinthians 8:4-6). They claim the ability to cast spells and otherwise manipulate the unseen forces of the natural and supernatural realms. They believe there is no heaven, hell or devil while sanctioning every imaginable sin and, if possible, originating a few new ways to do evil. One cannot be an admirer of both witchcraft and God. Dabblers cannot please God and a review of their writings reveals a disinterest in even trying. The familiar story of the witch of Endor illustrates this trade of deception (1 Samuel 28:7-12). Contacted by a disguised King Saul to conjure up the dead prophet Samuel the "witch" presumes to do so only to be shocked when successful. The reader is left with the clear impression this had never happened to her before. Realizing her customer's identity she knew her life was in danger for practicing witchcraft. She begs for mercy from a helpless king who had stooped to the empty art of sorcery. This same portrait is continued in the New Testament. Elymas (Acts 13:6-9) was concerned only with preventing the spread of the Gospel of Jesus. He was willing to use any influence he possessed to obtain that goal. Paul had no fear of any power his enemy might claim to possess and Elymas was powerless to withstand the curse placed upon him for his treachery. Simon the Sorcerer (Acts 8:9-24), like Elymas and the witch of Endor, possessed no supernatural power. He deceived the people with purchased novelties (vss. 18-19). Upon seeing true miraculous power he was immediately convinced that God's power was at work in Philip. The Apostle Paul mentioned witchcraft among the practices capable of excluding one from Heaven (Galatians 5:20). The Greek word translated here as "witchcraft" entered the English language as "pharmacy". It employed the abuse of mind altering drugs to enslave its victims into dependence. Robin Skelton, a professing witch, writes of the use of alcohol or drugs to free inhibitions as an "aid" to performing witchcraft. She states, "this has always been a technique used by members of the Craft" (The Practice of Witchcraft Today, p. 40). Nothing magical or supernatural is involved in this practice, widespread even today. It is inaccurate to conclude that supernatural powers do not exist in this world. Paul recognized them (Ephesians 6:12) only to add that the true believer is secure, protected in Christ against such demonic forces. There is no cause for fear. Proponents of witchcraft assert that it is harmless, a religion of love. The one common bond among witches, they say, is a type of creed, "Do what ye will provided ye harm no-one" (Skelton, p. 19). Any witch who casts a spell to harm another out of maliciousness or revenge will themselves suffer the consequences three-fold. Such represents a grossly inflated sense of power and a blatant denial of the origin of this dark religion. Witchcraft is a tool of Satan who is behind the claims of supernatural powers, deceiving those who neglect God's truth (Romans 1:25 and 2 Thessalonians 2:11). Meanwhile true believers are equipped by the knowledge of truth to overcome this false teaching (Ephesians 6:10-11). Where is the proof to establish the validity of witchcraft? Anyone can claim responsibility for past events or make vague predictions to cover all potential future occurrences. These can never be adopted as convincing proof to honest truth seekers. Still, the debate will no doubt continue as to whether witchcraft is real or a hoax. There can, however, be no debate as to whether it is evil or where witchcraft's claims originate (2 Corinthians 2:11). Jesus possesses all power in Heaven and in earth (Matthew 28:18). The combined arsenal of Satan is powerless before our Lord (Colossians 2:15). In His word we find the confidence to face the deceptions of Satan because the Bible is the ultimate and only reliable guide to understanding the spiritual world. True followers of Jesus have nothing to fear from Satan or any who serve him (Romans 8:37-39). Definitive answers to the forces of evil lurking in God's creation may evade us (Ephesians 6:12), but in Jesus the faithful Christian finds safety. David Bragg Cape Girardeau, MO August 1998 Degrees of Reward & Punishment "And I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea. Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying, "Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying; and there shall be no more pain, for the former things have passed away" (Revelation 21:1-4 NKJV). Across the ages and around the world Christians brace themselves for death to eagerly welcome what lies beyond. To us the promise of Jesus is better than gold (John 14:1-3). While Christians long for heaven the world hopes in vain that what the Bible says about hell will prove mistaken. It is a place, in stark contrast to heaven, of darkness (Matthew 8:12), weeping and gnashing of teeth (Matthew 13:42) and eternal fire (Matthew 18:8). Some say God would never condemn anyone to a "Christless" eternity. Others profess to believe in the reality of hell while convinced they will escape such a fate even without obedience to Jesus. Our Lord is quite clear concerning the existence of both eternities when he said, "And these will go away into everlasting punishment, but the righteous into eternal life" (Matthew 25:46). Armed with an inspired description of heaven and hell one is equipped to chart life's course with confidence. Curiosity sometimes desires to reach further. What is the nature of the rewards of heaven and the punishments of hell? Will the "most righteous" inhabitant in heaven receive the same degree of reward as the "least righteous"? Will the "most wicked" prisoner of hell be punished the same as the "least wicked"? Such discussions are to be couched in caution. Only a handful of individuals have made the journey from life to death and back to life. Of these none have revealed the secrets that lie on the other side of the grave. Neither the Shunammite's son, Lazarus, the widow's son in Nain or even Jesus Christ himself have divulged this enduring secret. Even Paul who was permitted to ascend to the third heaven remained faithful in not compromising the sacred confidence entrusted to him (2 Corinthians 12:2-4). An incomplete knowledge of the specific nature of man's eternal destiny must not alter our direction in life. Many will be disappointed to discover hell's reality. No matter what the actual nature, or degree, they experience upon arrival it will be too late to render obedience to Christ and join the saved on the other side of the gulf (Luke 16:26). The fact remains that only two eternities exist. Upon death the dead enter the realm of hades, the unseen world, to await the return of Christ and the final judgment. Although the residence is temporary, no doubt remains about either the reality or destination they will forever inhabit. The lost will find themselves with the rich man in torment while the saved will find comfort in paradise (Luke 16:25 and 23:43). The gulf seals each one's fate, forever dividing hope from hopelessness. There is no reincarnation, annihilation or purgatory. Advocates of these are only "grasping at straws". They concoct vain hope for the living while directing the lost away from their only real hope. Despite this "handful of straws" there is no path of retreat for the lost on the other side of death. There are only two eternities. The question whether the nature of these eternal states include degrees remains an area of interest to some. Those who reject such a notion may point to the parable of the vineyard (Matthew 20:1-16) in which the early laborers, to their chagrin, were paid the same amount as those who had only recently joined their number at the eleventh hour. They are made equal. When applied to heaven this consistency of reward nudges students to reject the notion of degrees. Proponents of degrees of punishment can point to the parable of the wicked servants in Luke 12:42-48 in which some are given "many stripes" while others receive only "few". The stripes prefigure punishment, they say, while the number indicates degree. Thus some have concluded the presence of a graduated system of rewards and punishment within these two eternal destinies. The challenge is to find a common thread of clarity between these two positions. Such a thread does exist in a single word of a familiar passage. In Luke 16 Jesus has Abraham responding to the pleas of the condemned rich man, "remember ... in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented" (verse 25). Memories of this life will be retained in the next. Those punished in Luke 12 find their "degree" determined by the knowledge they had opportunity to reject. "And that servant who knew his master's will, and did not prepare himself or do according to his will, shall be beaten with many stripes. But he who did not know, yet committed things deserving of stripes, shall be beaten with few" (verses 47-48). Here the basis of the stripes rests in the knowledge of the servant. The workers in the vineyard, although provided the same pay, did not invest the same effort. In another context Jesus admits that "to whom little is forgiven, the same loves little" (Luke 7:47). Personal experience can enhance joy or increase suffering. This truth appears to be a fitting description of eternity. When Paul admonished "for we brought nothing into this world, and it is certain we can carry nothing out" (1 Timothy 6:7) he was excluding any amassed physical wealth in the next life not the elimination of our memories. These latter will accompany us wherever we are headed (Revelation 14:13). In the actual descriptions of the misery of hell and the glory of heaven no apparent distinction is made regarding degrees. One might safely conclude then that there are no degrees of rewards and punishment in the next life, only degrees of suffering and enjoyment. The elements of hell will affect each differently. Hell's horrors will be even more unbearable for those who fully understand what they see beyond the gulf, an eternity of comfort which might have been theirs. The rewards of heaven will be more enjoyable for those who suffered most to serve their crucified Lord. Certainly the companionship of those who influenced us and those influenced by us will add to the rapture of New Jerusalem. The respected Guy N. Woods was correct in writing, "All who go to heaven will enjoy it to the fullest extent of their ability. The extent, however, will be determined by their preparation here" (Questions and Answers Open Forum, Freed-Hardeman College, Henderson, TN, 1976; p. 231). Two prominent issues emerge as a result of this study. First, what can we do to enhance the enjoyment of heaven? We can fully understand and experience the faith which paves a strait and narrow path there. We can prepare ourselves to miss fewer and neglect none of the opportunities to serve others in the name of Jesus. We can prove over and again the validity and usefulness of God's word in our daily lives. In heaven those memories will provide added joy in the actual light that will warm us forever (Revelation 21:23). Second, no matter which of these views one takes regarding the issue of degrees of reward and punishment, we can recognize the obvious, inescapable truth: there is no degree of suffering in heaven and no degree of reward in hell. It is useless to aim at the lowest station of heaven to avoid the least suffering of hell. Jesus offers the last word in his gentle reminder, "Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also" (Matthew 6:19-21). What we do today will influence us forever. David Bragg Cape Girardeau, MO August 1999 To Die Is Gain - Shared Sorrow Text: John 11:30-44 Statistics compiled by Phil Sanders for an article in the March 2001 issue of the Gospel Advocate (“Growth in Churches of Christ,” p. 27) indicate that the death rate world-wide is two individuals every second. Here in the United States death is not quite so prevalent, the rate drops to only one every 13 seconds. Death may be common, but it is not ordinary. The minds of some who gather to worship with the saints on any given Lord’s Day will be preoccupied with the subject of death. On any given Sunday, we may find ourselves among their ranks as we are touched with the loss of someone dear. When news of Lazarus’ illness reached Jesus, His hesitation to return to the bedside of His ailing friend might easily be misconstrued as fear for His own safety (John 11:8, 16) or concern for a mission too lofty for the earthly bonds of friendship. Little did any of those involved understand, from apostles to sisters to friends and comforters, that Jesus was about to disclose lessons of vital importance and deep personal warmth as He stood at death’s door. Lesson #1. Returning to Bethany Jesus was encountered with the broken hearts of Mary and Martha. John recorded Jesus’ reaction in verse 33: “when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled” (NKJV). As Jesus was standing so close to the suffering and loss that was endured by this family, He teaches us that He is aware of the sorrow for those hurting at the loss of their loved one. Jesus’ delay was intentional (John 11:11-14). He knew what Martha and Mary had not even dared to dream. Jesus returned to Bethany not to heal Lazarus of his illness but to release him from his tomb. The appeals of the sisters, “Lord, if You had been here, my brother would not have died” (John 11:21, 32), tore at the tender heart of the Lord. Friends and acquaintances praised Frank Graeff, a popular denominational minister at the dawn of the twentieth century, for his positive disposition. Known as the “Sunshine Minister,” his peers remembered Graeff as “a spiritual optimist.” Yet he struggled at times with bouts of depression, great physical pain and doubt. It was during one of these dark times that he gave vent to his doubts resulting in the popular hymn “Does Jesus Care?” (101 More Hymn Stories by Ken Osbeck, 77). It is that very question John answers in chapter 11 with a resounding Yes! “O yes, He cares – I know He cares / His heart is touched with my grief.” Jesus did not stay away because of apathy or fear. He stayed away so that God could be glorified through the power of the miracle He would perform in Bethany (John 11:4). Mary and Martha would be unable to appreciate that because the specter of death and grief loomed so large, obscuring their vision. But Jesus was aware of their sorrow and hurt. John, standing by, noticed that tenderness in his Master and penned it for us to read. Jesus cares. Lesson #2. Jesus also revealed, as He stood at death’s door in this Bethany cemetery, that He understands the pain of our loss in losing a loved one. Jesus and Lazarus shared a close physical friendship unlike any other in the recorded accounts of Jesus’ life. Standing in the cemetery He understood the loss others faced (verse 35). The tears Jesus shed that day conveyed His love and pain (John 11:36). Although the parting was only temporary, the pain was just as real. He knew the pain in the hearts of others as well (John 2:25). Ann Wells relates standing with her brother-in-law as he handed her an expensive slip her sister had purchased. “Jan bought this the first time we went to New York, at least eight or nine years ago. She never wore it. She was saving it for a special occasion. Well, I guess this is the occasion.” The slip was carefully placed with the other clothes to be taken to the mortician. She writes, “His hands lingered on the soft material for a moment, then he slammed the drawer shut and turned to me. “Don’t ever save anything for a special occasion. Every day you are alive is a special occasion” (“KneEmail,” Mike Benson, editor, www.oakhillcoc.org). However Mary and Martha might have taken their brother’s presence for granted in the past, now they didn’t. Jesus was sensitive to the pain death brought, He felt it too. He offers a balm for that pain that none other can offer, the hope of a joyous reunion (1 Thessalonians 4:13). Only Jesus can offer true hope that can transcend the pain of death’s loss. Lesson #3. “Did I not say to you that if you would believe you would see the glory of God” (verse 40)? Death is never final. This may be the most important lesson Jesus taught in that cemetery. That day those present saw the glory of God. Lazarus stood in the door of the open tomb. The dead lived. But the glory they experienced in miniature Jesus promises to all humanity in full. Jesus has the final word and that word is “Arise!” The late Marshall Keeble is credited with the observation that Jesus had to specify Lazarus by name, not to perform this great miracle, but to prevent the resurrection of ALL the dead. There will be such a day, Jesus promises, when “all who are in the graves will hear His voice and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation” (John 5:28-29). Meanwhile, the believer is cradled with these two sisters in the comforting assurance that only Jesus can bring. “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. “And whoever lives and believes in Me shall never die” (John 11:25). In this assurance Paul asserts the confidence that succors us as we offer comfort to others at death’s door: “Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed— in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: “Death is swallowed up in victory.” “O Death, where is your sting? O Hades, where is your victory?” The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord” (1 Corinthians 15:51-58). “Do you believe this” (John 11:25)? David Bragg Cape Girardeau, MO April 2002 The modern “Christian” world has repeatedly displayed a willingness to deny the Bible’s clear teaching on the subject of baptism. While the Scriptures plainly teach that baptism is essential for salvation, representing the atoning intersection of Divine grace and human faith, the nearly unanimous voice of denominationalism asserts that this was never the intention of the inspired writers. For all its clarity, baptism may be the most controversial of all New Testament doctrines. Yet it is an amazingly simple subject. Christian baptism re-enacts the death, burial and resurrection of Jesus (Romans 6:1-4). It is in baptism alone that the convert contacts the blood of Christ, finds the forgiveness of sins, and gains access into the church, Christ's body (Mark 16:16; Acts 2:38; 22:16; 1 Peter 3:21). Baptism is essential to salvation. Those refusing to obey on His terms have no legitimate claim on the hope He offers. One of the major characters in this onslaught against baptism is the “thief on the cross” (Luke 23:34-43). In an effort to escape obedience, many have latched onto this pardoned criminal to justify their own refusal to teach and obey the demands of Jesus. A careful study of this text reveals that it has nothing to do with the doctrine of Christian baptism other than to validate the context that gives baptism meaning: the death, burial, and resurrection of Jesus. It would be nearly two months after the death of this thief before Peter’s introduction of Christian baptism (Acts 2:1, 38). It is a misuse of this passage to offer it as an exception to the New Testament doctrine of baptism. The account of the thief on the cross serves to verify Jesus’ earlier teaching regarding the events that follow death. While some conclude that this is the extent of Jesus’ promise to the thief, His mention of “paradise” indicates that the man’s sins would be forgiven. Beyond the grave there are two distinct destinations (Luke 16:22-23). One is a place of comfort and the other of suffering. Together they make up Hades, a temporary realm of the dead (Rev. 20:13-14). Those in the “negative” side, like the rich man in Luke 16, are offered no hope of ever entering Heaven. Lazarus, on the other hand, found himself in a place of comfort, described by Jesus as Abraham’s bosom in Luke 16 and “paradise” in Luke 23. The forgiven thief received a final promise from Jesus to join the poor man of Luke 16 in anticipation of their eternal reward. From Acts 2 onward only those having reached maturity, being accountable before God, who have fully obeyed Jesus in baptism can truly hope to enter paradise after death and from there to inhabit heaven. The greater contribution of Luke’s account of the penitent thief is to reaffirm Jesus’ authority to forgive. He alone possessed the power to forgive sins while He lived on the earth (Mark 2:10). Jesus exercised that power on the invalid in Capernaum and also in the case of this thief (Luke 23:42-43). Following His resurrection Jesus announced that He had been given “all authority in Heaven and on earth” (Matthew 28:18). The ability Jesus possessed on earth to pardon sin was only magnified following His death. It remains His exclusive right (Acts. 4:12). This thief never lived under the New Testament ushered into existence by the resurrected Christ. Yet, he benefited from Jesus’ power and willingness to forgive. Luke’s depiction of the thief on the cross addresses the subject of forgiveness, not baptism. The sad irony is that anyone today who tries to use the experience of THIS THIEF to justify their lack of obedience to Jesus’ commands, most resembles the attitude of the OTHER THIEF. When anyone minimizes the vital role of baptism in God’s plan of salvation they profane the atoning sacrifice of Jesus Christ and rob the cross of its significance. These will certainly be held accountable for the eternal loss incurred through their teaching. They have themselves become “thieves” of the cross. As all the false assertions regarding the pardon of the one thief swirl around this text, one fact has often been overlooked: Jesus loved the other thief also. This should come as no surprise since it is consistent with our Lord’s stated mission (Luke 19:10; 2 Timothy 2:4). Every Christian needs to understand that Hell was never created as an eternal residence for man (Matthew 25:41). Each soul condemned to its eternal torment represents a loss to God’s intention. This thief, like his pardoned partner, deserved punishment for his crimes (Luke 23:40-41). His anger was unjustly directed towards Jesus (see Matthew 27:44 and Mark 15:32 where both thieves reviled Jesus). But in the end he failed to recognize that Jesus was the Christ. That final failure would cost him forever (Luke 23:39-41). One thief demanded to be delivered from his cross. The other begged to be forgiven. The latter’s plea was freely granted (Luke 23:42-43). Before the eyes of the former the forgiveness of the latter was transacted. That unrepentant “thief on the cross” looked on as his former partner in crime died in hope. This often overlooked thief died alone. He was so close to the possibility of gaining salvation but was not willing to take Jesus at His word. He died with the One who was dying for him. Jesus loved him. He refused to love Jesus. For that reason he was twice condemned. David Bragg Cape Girardeau, MO October 2002 (A Study From Romans 1) George Dawson’s grandfather was a slave. Born in 1898, Mr. Dawson took his first job at the age of only twelve. In the years that followed he worked hard to make a good life for himself and to provide for his growing family. Like his father before him, George lived as a free man, but in reality he was not free at all. Although not bound by visible chains, he lived in a servitude of his own making. George could not read. A defining moment in Mr. Dawson’s life came when a stranger knocked on his door offering to enroll him in a literacy program. “I just figured,” George said, “if everybody else can learn to read, I could too” (Reader’s Digest, 6/98, 156). He was right. Liberated from his unseen chains, George Dawson could finally read the Bible for himself. He could read of God’s holiness and humanity’s losing battle with sin. He could read of God’s inexhaustible wisdom and humanity’s foolish resistance to truth. He could read of God’s immeasurable love, making saving grace possible, and humanity’s inability to save itself. In the familiar story of the flood these opposing realities of good (God) and evil (sinful man) collide, resulting in the surprising revelation that “the Lord was sorry that He had made man on the earth, and He was grieved in His heart” (Genesis 6:5-6, NKJV). Like sand in an hourglass, God’s patience with rebellious man was running out. The defining moment Noah had predicted would come did come, catching the skeptical masses unprepared. On that historic day the world’s population plummeted from wicked multitudes to a righteous eight. All those who believed that “God cannot see, nor hear, nor judge” perished in the flood they insisted could never happen (Psalm 94:7-9). God is appropriately celebrated throughout the Bible for His patience (Exodus 34:6; Numbers 14:18). Sadly, those who claimed to love Him most too often tested His patience by refusing to fully obey Him. The sobering reality of the flood is that even the longsuffering of God has a limit (Psalm 103:8-9). Just as the Spirit of Christ, which preached through Noah, was rejected then (1 Peter 3:18-21; 1:11), the incarnate Messiah would fare no better. All warnings were rejected. All evidence was denied. Puny man pushed God’s patience to the limit. It was in this context that Paul drafted the Roman letter. Against the backdrop of Rome’s corrupt society the apostle asserts three times in Romans 1 that God had “given up” on those determined to disobey Him. God gave up on those who were entrenched in misplaced affections (Romans 1:20-24). They worshiped a god of their own creation while denying the true God that created all things. Denying the evidence of nature (Psalm 19:1), they embraced a powerless god that would only lead them further away from the truth (Romans 1:23, 25). In God’s rebuke of the wicked He plainly stated their fatal error, “You thought I was altogether like you” (Psalm 50:21). Paul knew better because he knew God. That is why he could stand on Mar’s Hill, surrounded by tokens of every god imaginable, and plead with the “wise” men and “scholars” of his day to recognize the only true God (Acts 17:22-ff). According to a German scientific study, based on 450 photographs of Iraqi dictator Saddam Hussein and examined by coroners using facial recognition technology, at least three imposters are used for public appearances. They claim that since 1998 only the imposters were seen. If their conclusions are true, imposters have duped the entire world. There is no such duplicity with God. So Paul preached in Athens that the one “unknown god” they served among a multitude is the only One among many imposters. God gave up on those who were enslaved to unnatural feelings (Romans 1:26-27). What was the “uncleanness” of which Paul wrote in verse 24? It is the overthrow of Divine Truth to replace it with feelings and carnal urges. This is the seedbed from which homosexuality grows: “in the lusts of their hearts, to dishonor their bodies among themselves.” What Paul brands as “against nature” modern proponents work feverishly to portray as “only natural,” an acceptable “alternative lifestyle.” The Bible is unmistakable on this matter: homosexuality is unacceptable to God and therefore condemned (Leviticus 20:13; 18:22; 1 Corinthians 6:9-10). No amount of clever “exegesis” or re-translation will succeed in changing God’s appraisal of this sinful activity. Not only do practicing homosexuals condemn themselves by their actions, they blatantly offend their Creator by abandoning His natural laws designed to protect them (Genesis 1:26; Matthew 19:4-6). How could such a departure be justified? The “gay” social lobbyists contend that they had no choice regarding their sexuality. The Bible convincingly refutes that argument. Paul challenged the Corinthians to reject homosexuality, branding it both as a deliberate choice and a sin (1 Corinthians 6:9-10). The Corinthians clearly demonstrated that homosexuals can and must change. Many of them had (verse 11). Those who reject God’s appraisal, as in Romans 1:26-27, make the mistake of replacing His Truth with their own feelings and desires. Finally, Paul asserted that the longsuffering God had given up on those who exalted sin (Romans 1:28-32). Two groups are placed on equal footing, both contrary to God: those who practice evil and those who derive pleasure, thereby granting their approval, from the evil others practice. There is no shortage today of either “practicing” or “spectator” sinners. The implications of Paul’s statement must not be ignored by today’s generation. Could modern Christians be guilty of being “entertained” by the world’s immoral standards of “decency”? Yes, especially when culture is permitted to “lull” God’s people to sleep while gradually eroding their value system. In November of 2001 a Sarasota, Florida man was arrested after brawling with a referee at his young son’s flag football game. The father just happened to be the leader of an anti-violence group (Firm Foundation, 12/01, 30). Unlike that father’s example, Christians must be consistent. The world needs to see Christians neither embracing nor applauding sin. Individual members of the local church must “practice what they preach.” The stakes could never be higher. This “moral blindness” contributed to the once influential Ephesians losing their first love (Revelation 2:4). It likely cost Demas his soul (2 Timothy 4:10) and the world’s unconverted, whether Jewish or Gentile, heaven (Romans 3:10-18, 23 and 6:23). Charles Spurgeon related the story of a man rescued from the sea after falling overboard. Shipmates threw a lifeline into the desperate hands of the endangered sailor. Although quickly retrieved from the ocean it took hours for the rescued man’s grip to relax on his lifeline. “With such eagerness, indeed, had he clutched the object that was to save him, that the strands of the rope became embedded in the flesh of his hands!” Paul urges the Roman Christians to never relax their grip on Jesus, their lifeline (Romans 1:16-17). Then they can rest in the confidence that God will never give up on them. God’s patience has a limit. The New Testament church tests His patience when they abandon His mission. Modern Christians should be humbled and encouraged by Paul’s motivation to preach the Good News of Jesus (Romans 1:14-15). God has not repealed the church’s original marching orders (Matthew 28:18-20). His love for the world has not diminished (John 3:16; 1 Timothy 2:4). If the church, as trustees of God’s Truth (1 Timothy 3:16), remains silent, the lost can only hear the chilling words, “I never knew you” (Matthew 7:23). How will the church explain that to God? By doing nothing the church has given up on God. Those enslaved in a life of sin also test God’s patience without even knowing Him. Living without Jesus, they need to know that it is not too late to become God’s children. Like George Dawson, whose life changed at the age of ninety-eight when he learned to read, the lost must hear the church’s message of hope. This accounts for Paul’s urgent desire to preach in Rome. He understood the imperative of time. While today is not too late, tomorrow may be. David Bragg Cape Girardeau, MO January 2003 The Lord's Supper - "Until He Comes" The synoptic Gospels clearly portray the institution of the Lord’s Supper (Matthew 26:26-29, and parallels), revealing the occasion, elements, Founder and meaning that enrich the poignant moments of the apostles’ final hours with Jesus. From Acts the frequency of observance is clearly disclosed (“on the first day of the week,” Acts 20:7 NKJV). But only in 1 Corinthians 11:27-34 is one instructed HOW to observe the Lord’s Supper. A major objection raised against the authorized practice of weekly communion is the potential danger of it becoming a meaningless ritual. Cloaked with such “good intentions,” various groups offer the Lord’s Supper on only a monthly, quarterly, or even an annual basis. The fear fueling this unwarranted change had become the reality in Corinth, where the communion was turned into a social competition, further dividing an already splintered fellowship (11:17-18; 1:11-12; 11:19-22). For them the Lord’s Supper was a meaningless ritual, yet Paul does not call for a change in the frequency of observances (16:1-2), but rather in those observing it. Beginning in 1 Corinthians 11:17, Paul’s attention fully turns to the corrupt practices of the Corinthians masquerading as worship around the Lord’s Supper. The passage easily falls into three sections: their abusive practices (11:17-22), the true meaning (11:23-25), and how to properly observe the Lord’s Supper (11:26-34). Modern worshippers stand to gain greatly from Paul’s correction of the Corinthian church’s abuse of the Lord’s Supper. Although the elements that constitute the Lord’s Supper are very basic, they possess great symbolic value (11:24-25). The actual cost of the bread and juice consumed by the individual member of the average congregation on any given Sunday can’t be more than just a few cents (even with the cost of the disposable plastic cup). But the Lord’s Supper is the most expensive meal one will ever eat because of what it cost Jesus. Paul is quite emphatic as he repeats the words Jesus spoke “on the same night in which He was betrayed,” as He lifted the bread, then the cup, explained the new meaning attached to each, and commanded them to partake “in remembrance of Me.” There is no comparison between this solemn origin of the Lord’s Supper and the Corinthian observance (11:17-23). At the Lord’s Table in Corinth sharing with each other was the farthest thing, and Jesus the farthest Person from their minds. It is no wonder Paul upbraided them, “when you come together in one place, it is not to eat the Lord’s Supper” (11:20). The elements used, unleavened bread and fruit of the vine, must not be eaten improperly. So Paul twice warns against observing the Lord’s Supper “in an unworthy manner” (11:27, 29). To partake in an “unworthy manner” suggests that there is an inherent “value” or “worth” beyond the material elements used. They symbolically represent Jesus’ physical body and blood. Throughout this passage the symbolic value is continually stressed without any physical change to the emblems (the bread is still “bread” in verses 26, 27, and 28). To eat the elements as common food is to partake unworthily. One eats the Lord’s Supper in a worthy manner when it is eaten as symbolically representing Jesus’ body and blood. In appreciating the value Jesus assigned each element the worshipper will obey, honor and remember the One who died for all. The Lord’s Supper cannot be eaten without consequence. There are only two possible alternatives each time an individual partakes of it. Either it is observed properly, “as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes” (11:26), or improperly, “whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord” (11:27). There is no middle ground. To be “guilty of the body and blood of the Lord” is a very strong charge. Peter employed it in his first sermon to convict his audience (Acts 2:36; cf. 3:14-15; 4:10; 5:28, 30). In this sense Paul warns that for one to thoughtlessly consume, or otherwise abuse, the Lord’s Supper is as if they sat in Pilate’s seat or personally drove the nails into the cross. This is a fearful plight for any who seriously desire God’s approval (1 Corinthians 11:19). Just as Jesus described the symbolic nature of the communion, much to the displeasure of the Jews, “He who eats My flesh and drinks My blood abides in Me, and I in him” (John 6:56), Paul now describes God’s judgment of the careless worshipper as the same kind of food. Each time the Supper is observed, Jesus is either honored or insulted. The bread is either a symbol of His “body” or of God’s “judgment” (1 Corinthians 11:29). In observing the Lord’s Supper it is the obligation of each worshipper to “discern the Lord’s body” (11:29). To “discern” means to distinguish (cf. Hebrews 5:14), to make a mental determination of the value of something. In this case it is the value Jesus assigned to the bread, as representing His physical body. While it is true that Paul identifies “the body” as “the church” both before and after this passage (1 Corinthians 10:16-17; 12:12-13), within the passage itself he mentions the church twice without ever referring to it as “the body” (11:18, 22). He clearly equates “the body” with “the bread” and consistently uses the bread as a symbol of Jesus’ physical body in verses 24, 27, and 29. Although appealing, given the many problems plaguing Corinth (11:21), the explanation that the church is “the body” to be discerned misses the very heart of the communion observance. While their atrocious behavior at the Lord’s Table might be corrected by their recognition of each other’s presence, as equal members of Christ’s body, their recognition of the Lord’s presence would offer them the solution to all of their problems. The Corinthian’s greatest error was their focus on themselves (11:22). It was not the Lord’s Supper they ate because their focus was not on the Lord. Abusing the Supper, their divisions deepened and their sinful lifestyles, recited in the previous chapters of this letter, slowly drained the life out of the church (11:30). This was not the emphasis Jesus intended when He said, “do this in remembrance of Me.” When properly observed, individuals would emerge from the Lord’s Supper as a united and stronger congregation, ready to treat each other properly and live committed lives as God’s people. The crucial element each worshipper must bring to the weekly communion is an honest personal evaluation (11:28). When Paul calls for each to “examine” themselves they must look within themselves for that which Jesus saw as worth redeeming. The word Paul uses means to test, to prove the worth of something (the “judge ourselves” of verse 32 is the same word as “discerning” in verse 29), to determine one’s value. The result of this self-examination will not be self-righteousness but His righteousness (Philippians 3:9). This is not the sort of evaluation that keeps any Christian away from the Lord’s Supper because it is not a declaration of the believer’s worth but of the Savior’s greatness. Two years ago Marty Johnson, a Minnesota man who was adopted as a child, finally learned the secrets of his past. He learned that his father, who had received his college education in the United States, upon returning to his home in Nigeria is in line to become chief. Johnson, his wife and two children, plan to visit Nigeria in December 2003 where he will receive a royal welcome. In Minnesota he is a mortgage broker. In Nigeria, he is a prince (Associated Press, March 10, 2003). Christians are adopted, too (Romans 8:15). Jesus, the greatest Prince, came into this world of sin to let sinners know just how valuable they are to God (5:8). In this world they will have no hope. With Him they become “kings and priests” (Revelation 1:6). The New Testament closes with the marvelous reminder that Jesus is coming again. Until that time, He asks that His people remember Him each week as they meet together to worship and eat the Lord’s Supper. David Bragg Cape Girardeau, MO June 2003 The Bible possess a tremendous power to endure, it has done so while making great demands of those willing to follow its teachings. As Jesus delivered His famous “Sermon on the Mount” (Mat. 5-7) it was obvious that the demands of “holiness” expected under the Law would not only be respected, but also enhanced by Jesus (5:19-20). The unique authority with which He spoke was also clearly evident (7:28-29). The gathered crowds listened in awe at Jesus’ series of bold, emphatic assertions that conclude Matthew’s fifth chapter: “You have heard that it was said” … “But I say to you.” Of these six directives, the second best illustrates the entire group while demonstrating Jesus’ concern for His followers. Every accountable individual in Jesus’ audience was familiar with the seventh commandment, “You shall not commit adultery” (Exodus 20:14; Deuteronomy 5:18, NKJV). They would have also been familiar with the “pre-Mosaic” disapproval of extra-marital (unauthorized) sexual activity in the inspired story of Joseph’s encounter with his master’s wife. Joseph demonstrated wisdom by taking steps to avoid temptation, when that failed he exercised urgency in removing himself. He also enunciated the spiritual principle at the heart of all sexual sin, “How then can I do this great wickedness, and sin against God?” (Genesis 39:9). God’s demand for holiness among His people has not diminished with the changing of covenants. It runs throughout the Bible (Exodus 22:31, Revelation 22:11). Holiness, an intentional rejection of personal sin, is firmly grounded in God’s nature (1 Peter 1:15-16). The call of holiness is reflected in the Christian’s name, “saints” (Romans 1:7, and etc.), and in their status with God as “a holy nation” (1 Peter 2:9), “kings and priests” (Revelation 1:6), and as “God’s temple” (1 Corinthians 3:16-17). Timothy is admonished in Paul’s final letter, “Nevertheless the solid foundation of God stands, having this seal: “The Lord knows those who are His,” and, “Let everyone who names the name of Christ depart from iniquity” (2 Timothy 2:19). Special consideration is given to the topic of the individual Christian’s holiness and the danger of sexual sin. “For this is the will of God, your sanctification: that you should abstain from sexual immorality” (1 Thessalonians 4:3). Paul’s list of “the works of the flesh” begins with adultery and fornication, two sexual sins (Galatians 5:19). It is against this backdrop that God’s original design of marriage as a divine institution, and the sole avenue of sanctioned sexual expression, must be judged. Jesus, and the inspired writers of the New Testament, recognized marriage as the only relationship where sexual intimacy has God’s approval (Matthew 5:32, 19:4-6; 1 Corinthians 7:1-5, Hebrews 13:4). In quoting the seventh commandment Jesus demonstrated His concern for the physical holiness of His followers (Matthew 5:27). Some Pharisees were numbered among the multitudes of Jesus’ audience. On the subject of adultery they taught that God was only concerned about the physical purity of Israel. Therefore He was satisfied with anything a person did as long as they did not physically commit a sexual sin. Jesus disagreed. A closer look at the Ten Commandments shows that in breaking the seventh commandment the adulterer was also guilty of breaking the tenth, “You shall not covet your … neighbor’s wife” (Exodus 20:17). Jesus was clearly justified in moving the transgression back a stage, to the contemplation that preceded the physical act, when He said, “But I say to you that whoever looks at a woman to lust for her…” (Matthew 5:28a). The “look” of which Jesus spoke is a “constant fixation of the eyes” with the result of creating “lust,” or literally keeping her “in your mind.” It is to unlawfully and “earnestly to covet her.” Before the physical sin becomes reality the eyes rehearse and plan the ignoble deed. Jerome said, “The face is the mirror of the mind; and eyes, without speaking, confess the secrets of the heart.” It must undoubtedly be true that the gift of sight is not fully appreciated until it is lost. While there are things worse than physical blindness, there is nothing worse than spiritual blindness (Matthew 6:22-23; 2 Peter 1:9; 2:14). The Jewish rabbi’s said, “Passions lodge only in him who sees.” Jesus’ description of the eyes as “the light of the body” is fitting because they drink in the truth of God’s Word to light the path to life (Psalm 119:105). But when lust and other carnal desires crowd into one’s life they “cloud” the vision and darken their life. Before the watchful eyes of the entire nation a member of the U. S. House of Representatives blamed the death of the motorcyclist struck by his car on his swerving to avoid another car. One local reporter made the observation that this was the same defense offered for each of the three prior incidents (except once it was an animal rather than a car) and that in none of the four cases was there any evidence to support his claim. In August 2003 a man was viciously stabbed in Skowhegan, Maine and police charged a forty-six year old female with the assault. The woman denied the allegation, informing authorities that it was the man’s ex-wife that had attacked him. The only problem was that the assailant’s ex-wife had died a number of years before. From the first transgression that darkened Eden’s joyful communion of the created with their Creator, mankind has often retreated to the familiar but superficial security of blaming circumstances, people, anything and everything except honestly recognizing their own personal accountability before God (Genesis 3:12-13). Although the blame may be placed elsewhere, Jesus argues that the real problem is not with one’s eye but with one’s heart. The “act” is preceded by the “look,” which is encouraged by the sin-filled heart where the sin of adultery “has already [been] committed” (Matthew 5:28). Jesus wants His disciples to keep their bodies and hearts pure (5:18-19). Moses legislated against murder, adultery, false oaths, and hatred. Jesus taught the simple truth that if anger and lust is controlled murder or adultery will be eliminated (5:21, 27). If one is always honest there is no need for an oath (5:33). If one is generous and charitable there will be no need for revenge or hatred (5:38, 42). When one considers the eternal consequences of the sins Moses legislated against, the wisdom of adopting the restraints Jesus endorsed will become obvious (5:29-30). A few, like Oregin, took Jesus literally, but most understood Him in the spirit of the rabbinical saying … “It is better for thee to be scorched with a little fire in this world, than to be burned with a devouring fire in the world to come.” Of what consolation could it possibly be for the Christian to stand before the Judgment Throne on the last day claiming innocence to the physical sin of adultery when their eyes and heart are completely corrupted with worldly lust? David Bragg Cape Girardeau, MO May 2004 The English Bible has a long and glorious history with a few “embarrassing moments.” A slight typographical error in the word “prince” of Psalm 119:161 produced the “Printer’s Bible.” The heading of Luke chapter 20, the parable of the vineyard, was misprinted in an 1817 edition that would become the “Vinegar Bible.” Among the most infamous misprintings were the 1810 “Wife Hater’s Bible” (had “wife” instead of “life” in Luke 14:26) and the 1631 “Wicked Bible,” so called because the word “not” was inadvertently left out of the seventh commandment (Exodus 20:14). These few “oddities” represent the tiniest fraction of the many editions of the Bible that have been printed since the type was first set on Guttenberg’s press, despite the bold assertions of some that the Bible would never see the light of modern times. According to the French writer, Voltaire (1694-1778), “Another century and there will not be a Bible on earth.” Robert Ingersoll (1833-1899), famous lawyer and agnostic, said, “In twenty-five years the Bible will be a forgotten book.” They have been gone 225 and 104 years respectively and the Bible is still readily available because it is God’s Word (Isaiah 55:10-11). The story of the printed Bible seems incomplete without John Gipson’s footnote. He wrote of the Philippine government’s discovery of a raft of pornographic material, which is illegal in that country. The paper was shredded and then given to the Philippine Bible Society who used it to print Bibles. More amazing than the Bible’s power to endure through time is its power to change lives stained with sin and purify minds polluted by the world. “Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23). Endnotes Sweeting, George, Who Said That, Moody Press, Chicago, 1995. Gipson, John, “Presto Change-O,” Keynoter, Sixth and Izard Church of Christ, Little Rock, AR, June 11, 1998.
David Bragg Cape Girardeau, MO May
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