CAPITAL PUNISHMENT. It is not murder to put criminals to death for heinous crimes. The Bible plainly says that the man who takes a life is to forfeit his own life (Ge. 9:6). The Law of Moses called for capital punishment in the case of murder (Le. 24:17; De. 19:11-13), idolatry (Le. 20:2; De. 17:2-7), witchcraft (Le. 20:27), adultery (Le. 20:10; De. 22:21,22), homosexuality (Le. 20:13), bestiality (Le. 20:15,16), rape (De. 22:25-27), incest (Le. 20:17), and blasphemy (Le. 24:11-16,23). The avenger of death in O.T. times was a relative or friend who put the murderer to death (De. 19:11-13 ). God allowed for this, and made provision for cities of refuge for those who had killed accidentally. In this dispensation God has given civil government the authority to put offenders to death. In Ro. 13 we see that God has given nations the authority to "bear the sword" against evil. This obviously refers to capital punishment. The sword certainly does not speak of a fine or of imprisonment!
Some think the Mosaic law was barbaric in its dealings with serious crime. On the contrary. It is barbaric to allow wickedness to go unpunished. When severe justice is not meted out to capital offenders, evil spreads like a leaven throughout society. The wicked become increasingly brazen. Fear of God diminishes. God is not only a God of love, but a God of holiness and justice.
When compared to the law codes of many ancient nations, the Mosaic law seems mild. In Alleged Discrepancies of the Bible, John Haley notes, "In the English code, about 200 years ago, there were 148 capital crimes, `many of them of a trivial nature, as petty thefts and trespasses upon property.' In England, in the 18th century, it was a capital crime to break down the mound of a fish-pond, to cut down a cherry-tree in an orchard, to steal a handkerchief or other trifle, of above the value of twelve pence, privately from another's person. In Sir William Blackstone's time (A.D. 1723-1780), no less than 160 offences (almost ten times as many as the Mosaic code), were declared by act of parliament to be capital crimes, worthy of instant death.' These facts should silence those who are perpetually inveighing against the `barbarity of the Mosaic code." [See Kill.]
CANDLESTICK. The seven-lamp candlestick was located in the Tabernacle built by Moses (Ex. 25:31-40; He. 9:2). The lamps were to be kept burning day and night (Le. 24:3-4). The candlestick pictures Jesus Christ as the Light of the men (Jn. 8:12; 12:35- 36). He gives light to every man (Jn. 1:4-9), and illumines the things of God to those who are born again (1 Co. 2:14-16). The candlestick also depicts the Holy Spirit who is representing the Lord Jesus in the world today and giving spiritual enlightenment to men (Jn. 16:7- 15; 1 Co. 2:10-12; 1 Jn. 2:20-27). [See Conscience, Creation, Holy Spirit, Inspiration.]
CHARGER. A dish or platter (Nu. 7:13-85).
CHRISTMAS. The celebration of the birth of Christ. Christmas refers to Christ's mass. Normally it is observed on December 25. The practice was popularized by the Catholic Church which adopted it from the pagan mid-winter solstice marking the turn of the year. "Saturnalia extended from December 17 to 24 and in A.D. 274 the emperor Aurelian made December 25 a feast of the invincible sun. January 6 was sacred to Dionysus. With the toleration of Christianity under Constantine, both December 25 and January 6 became Christianized feasts (Christmas and Epiphany, respectively). Symbols, originating largely from classical or Teutonic-Celtic paganism, such as lights, greenery, and special foods, gradually became associated with Christmas, as did St. Nicholas, whose feast on December 6 had been a time for giving gifts, especially to children" (20th-Century, pp. 181,182).
The Santa Claus observance is a Roman Catholic/pagan myth. The Catholic Pocket Dictionary of Saints has this to say about "Saint" Nicholas: "His popularity, already great, increased enormously in the West when his relics were brought to Bari in 1087, and his shrine was one of the great pilgrimage centers of medieval Europe. He is the patron of storm-beset sailors (for miraculously saving doomed mariners off the coast of Lycia), of prisoners, of children ... which led to the practice of children giving presents at Christmas in his name and the metamorphosis of his name, St. Nicholas, into Sint Klaes, into Santa Claus by the Dutch. It should be noted though that the figure of Santa Claus is really non-Christian and is based on the Germanic god Thor, who was associated with winter and the Yule log and rode on a chariot drawn by goats named Cracker and Gnasher" (pp. 369,370).
We don't have to reject every social pleasantry of the Christmas season, but God's people are plainly warned to beware of philosophy, the tradition of men, and the rudiments of the world which are not after Christ (Col. 2:8). Christmas can be a pleasant social holiday, and there is nothing wrong with such things, but that is all the Christmas holiday season really should be for the Christian. We reject the paganism and the Catholicism of the occasion. Our children have never believed in Santa Claus; we have never had Santa's image in our home.
I believe it is wrong to Christianize Christmas. We can't "put Christ back in Christmas" because He never was in Christmas! Christmas has nothing to do with the Bible. Christmas is not Christ's day. The first day of the week is the Lord's Day, the day of His resurrection, and it is the only special day God has given Christians. We are to honor Christ's resurrection, not His birth.
Christmas is a Catholic myth. We know that Christ was not born in December. The fact that the shepherds were out in the fields when He was born (Lk. 2:8) is evidence that Jesus was not born in the winter time. There is no indication in the Bible that God wants us to celebrate His birth with a special festival. If He did, He would have told us when He was born and what we should do on that day. Christianized error is error still.
CHURCH. The word "church" is used 115 times in the KJV. In 114 of those passages the Greek word translated "church" is ekklesia. (In one passage, Ac. 19:37, the Greek word hierosulos, meaning "a robber of a sacred place," is translated "church.")
THE FIRST MENTION OF CHURCH. The first mention of the word "church" in the N.T. is Mt. 16:16-19. Consider some important lessons from this passage: (1) The church is built by Christ ("I will build"). This is one of His most important present occupations. (2) The church is built upon Christ. The Rock upon which the church is built is Christ Himself--not Peter (compare 1 Co. 3:11; 10:4; Ep. 2:20; 1 Pe. 2:6; 1 Co. 10:4). [See Peter, Pope.] (3) The church did not exist until Christ came. It is an entity distinct from Israel (1 Co. 10:32). (4) The church belongs to Christ ("I will build my church"). This means that Christ is the sole Head of the church. He has given this position to no man, not even Peter and his so-called successors! Christ is also the sole legislator, law-giver, of the church. The church itself has no lawmaking powers; its sole purpose is to obey those laws that Christ has given in His Word. (5) The church will be preserved through all generations ("the gates of hell shall not prevail against it"). (6) The church is the only institution blessed with Christ's authority ("And I will give unto thee the keys of the kingdom of heaven..."). Mt. 18:18 makes it clear that this promise of authority is to the church and not just to Peter.
THE MEANING OF "CHURCH."
Ekklesia means a lawful, organized assembly. It is used in three ways in the N.T. (1) Israel in the wilderness (Ac. 7:38). (2) A political assembly (Ac. 19:32-41). (3) Christ's assembly (Mt. 16:18). Of the 115 N.T. references to the "church," 111 refer to Christ's assembly.
The references to Christ's church are divided into three categories: (1) The Local Assembly on earth (Ac. 2:47; 13:1). This forms the vast majority of the Bible references to the church. Sometimes "church" refers to the local church in a general, generic, institutional sense (1 Co. 15:9; Ga. 1:13; Ph. 3:6). (2) The Heavenly Assembly of the saints (He. 12:23; 2:12). (3) The Future Eternal Assembly of all the saints of all ages (Ep. 1:10-11; 2:16-22). In this sense the church is eternal (Ep. 3:21).
WHAT IS NEEDED FOR A CHURCH TO BE PROPERLY CONSTITUTED?
The book of Titus was written to instruct in the proper organization of churches. There were believers in Crete, but there was still something lacking: they needed to be organized into N.T. churches (Tit. 1:5). According to Titus, the following are necessary for a proper church:
(1) A proper Gospel (Tit. 1:1-3). The one true Gospel is eternal life through faith in the grace of Jesus Christ. It is grace alone and faith alone without admixture. Anything else is cursed (Ga. 1:6-9). The sound Gospel also calls for sound ordinances which symbolize the Gospel--believer's baptism as symbolic of the death, burial, and resurrection of Christ (Ro. 6:3-5), and the Lord's Supper as a memorial meal symbolizing Christ's atonement through His shed blood and broken body (1 Co. 11:23- 26). Churches which pervert the Gospel also tend to pervert the ordinances. [See Baptism, Gospel, Grace, Lord's Supper.]
(2) Proper leadership (Tit. 1:5-9). The only proper leaders for a N.T. church are the pastors, also called "elders" (Tit. 1:5) and "bishops" (Tit. 1:7). A church is not to be run by a deacon board, or trustees, or a denominational hierarchy.
(3) Proper doctrine (Tit. 2:1). A N.T. church is grounded in the whole counsel of God (Ac. 20:27; Mt. 28:20), in sound doctrine pertaining to Christ, God, Man, Sin, Death, Heaven, Hell, Angels, Prophecy, the Church, and every other Bible truth.
(4) Proper living (Tit. 2:2-12). A N.T. church will manifest godliness in Christian life and service.
(4) Proper discipline (Tit. 3:10-11). A N.T. church will exercise discipline pertaining to morals (1 Co. 5) and doctrine.
WHAT THE CHURCH IS NOT.
(1) The church is not a man-made organization, but is a divinely given and designed institution. (2) The church is not a Bible study or merely an unorganized group of believers, but is a body properly organized according to the N.T. pattern (1 Timothy, 2 Timothy, Titus). (3) The church is not Christendom or some ecumenical body. True churches are composed of "faithful brethren in Christ" (Col. 1:2). Christendom is more properly identified as the Harlot of Re. 17, and her daughters. (4) The church is not a national church, or the churches of a particular area. The Bible always uses the plural term "churches" to refer to the churches of an area (Ac. 15:41; Ro. 16:4,16; 1 Co. 16:19; 2 Co. 8:1; Ga. 12:22; 1 Th. 2:14; Re. 1:4). It is wrong to refer to "the church of Nepal," or "the church of Germany." There are churchES in Nepal, and churchES in Germany. (5) The church is not the kingdom of God (2 Ti. 4:1,18). Christians are not building the kingdom; that will be built at Christ's return (Ac. 1:6-8). Christians are to pray for the kingdom of God to come, referring to the future when Christ returns (Mt. 6:9-10). [See Allegorical, Kingdom of God.] (6) The church is not a denomination. The Bible never uses the term "church" to refer to any particular denomination. It is not proper to refer to the "Anglican Church", or the "Roman Catholic Church", or the "Presbyterian Church."
THE IMPORTANCE OF THE CHURCH. The Holy Spirit in Scripture has exalted the local church in the following ways: (1) It is the only institution Jesus is building today (Mt. 16:18). (2) It is the pillar and ground of the truth (1 Ti. 3:15). (3) It is the house of God (1 Ti. 3:15). (4) It is where Jesus is standing (Re. 1). (5) It is the institution to which the Holy Spirit is speaking (Re. 2:7,11,17,29; 3:6,13,22). (6) It is the recipient of the Great Commission and the headquarters for world missions (Mt. 18:15-17; 28:18-20; Ac. 11,13). It is the center for the discipline of Christians (1 Co. 5); the exercise of spiritual gifts (1 Co. 12-14); the training of Christians (He. 13:7); ordaining missionaries (Ac. 13:3); supporting missionaries (Phil. 4:16; 2 Co. 11:8); Christian service (Tit. 2); and prayer (Ac. 12:5). (7) It is the institution through which God is to be glorified (Ep. 3:21). (8) It is God's church (Ac. 20:28). The term "church of God" is used 13 times in the N.T. and always of the local church. (9) It is purchased with Christ's blood (Ac. 20:28). (10) It is Christ's body (1 Co. 12:27).
LESSONS FROM REVELATION 1-3. (1) The churches are to be independent and autonomous. Revelation addresses the churchES (plural) of Asia, not the church (singular) of Asia. Each church had its own message from Christ. There was no reference to the establishment of any kind of interchurch union. Each was addressed and respected as a sovereign, autonomous body. (2) Each church possesses the glory of Christ, which is symbolized by the "golden candlesticks" (Re. 1:12). (3) Each church is an autonomous light. There was not one candlestick (singular) in the region of Asia, but seven individual candlesticks (plural). Each church is to seek to fulfill the Great Commission and has every right to do so--to preach, disciple, baptize, ordain, and send forth missionaries. Compare Ac. 13:1-4; 1 Th. 1:7-8; Ph. 2:15-16. (4) Christ is concerned today with the churches. He is standing in the midst of the churches. In the next age He will be enthroned in the midst of the New Jerusalem (Re. 21:22-23; 22:3). (5) The Holy Spirit is speaking today to Christians particularly through the churches (Re. 2:7,11,17,29; 3:6,13,22). Though we know that the Holy Spirit speaks directly to every believer, it is also true that He speaks to Christians corporately through the churches. (6) The church is not mentioned during the Tribulation period. The church is mentioned 19 times in the first three chapters of Revelation, but not again until 22:16. Israel comes back onto center stage during the Tribulation (Re. 7:3-8; 11:3-13; 12:13) because this is the seventieth week of Daniel (Da. 9:24-27). The Harlot "church" also comes onto center stage in the Tribulation (Re. 17). [See Apostle, Baptism - Immersion, Baptism - Infant, Church Discipline, Daniel, Deacon, Doctrine, Footwashing, Lord's Supper, Missionary, Ordination, Pastor, Revelation, Separation, Timothy, Unity.]
CHURCH DISCIPLINE. The term discipline might sound harsh and cruel to the ears of this pampered, self-esteem mad generation, but true Bible discipline is neither. Bible discipline is training and chastening with the goal of conforming an individual or a church to the will of God. It involves teaching, encouragement, correction and reproof, punishment when required, and restoration. Church discipline involves everything necessary to keep a church pure before God. It is a matter of love--love for God and for holiness, love for the truth, love for Christ's testimony in the church, and love for the brethren. "The discipline of a church consists in their admitting or rejecting those who offer themselves to join with them; in the members watching over each other; in reproving and admonishing those who walk disorderly, and taking all proper methods to reform them; and in rejecting those who will not be reclaimed, but continue obstinate and unreformed, when all proper means have been previously used to bring them to repentance" (Samuel Hopkins).
"Each Christian has a moral and spiritual obligation to live a life above reproach, and each true church has a duty to execute disciplinary judgment upon those who do not measure up to the standard. It is little wonder that the world holds the church in contempt when the churches have so miserably failed to conduct themselves as they ought. If every Christian lived like a Christian, and every church imitated the pattern of the churches of the N.T., we would see a revival, the like of which has not been seen since the first century. But so long as the churches fail to preserve a pure membership, so long as they refuse to purge out the obvious leaven, so long as they fail to seek to reconcile those who may have been excluded, there is little hope for any improvement in the condition of the churches, and good reason to expect the churches to move in the opposite direction" (Davis W. Huckabee, The Constitution of the Church).
The goals of church discipline.
(1) To maintain a good testimony before the unbelieving community (Ph. 2:14-15; 1 Pe. 2:9-12).
(2) To protect the church from being permeated with sin and false doctrine (1 Co. 5:6-8; Ga. 5:7-9). Both of these passages are written in the context of church discipline. In fact, the very letters themselves (1 Corinthians and Galatians) are examples of the process of church discipline. The Apostle was writing to correct error and sin; he was teaching, pleading, rebuking, warning. All of these things are involved in church discipline. Sin and false teaching are called "leaven," because if moral and doctrinal impurities are not corrected or removed from the assembly, these will permeate the body and destroy the church. Unrepentant sin and false teaching cannot be ignored in the vain hope that the problem will somehow disappear on its on. It must be dealt with in a biblical fashion.
(3) To keep the church ready for Christ's return (Tit. 2:11-15). We are warned that the church or individual Christian failing to remain pure and ready for Christ's appearing will be ashamed when He comes (1 Jn. 2:28).
(4) To please and glorify the Lord. In Tit. 2:14 we learn that a pure church pleases the Lord because this was His purpose in our redemption. In 1 Pe. 2:9,11-12 we see that a pure church is a praise and glory to the Lord.
(5) To correct erring church members (1 Co. 5:5; 2 Co. 2:6-8). We must ever keep in mind as we exercise church discipline that our goal is not to destroy people, but to help them. Even when a member must be put of the assembly, the goal always is to see that one restored.
(6) To restrain sin (De. 13:11; 17:12-13; 19:18-20; Ac. 5:1-11; 1 Ti. 5:20). "Modern psychology objects to a negative approach and opposes commandments and warnings. God's Word does not support such a theory, for the theory ignores the awful fact of a depraved human nature. It would be ideal if men could be encouraged to live godly lives without any warning of judgment upon ungodliness. But to suppose they will do so is idealistic and contrary to all observation, as well as to Scripture. God warns of impending judgment and says, `It is a fearful thing to fall into the hands of the living God' (He. 10:31). `Because there is wrath, beware...' (Job 36:18). If sin goes unjudged in a church, we are thereby inviting others to become self-indulgent. It will not do to plead `love' as a basis for neglect. ... God does not put love and punishment in opposition to each other. He says, `For whom the Lord loveth he chasteneth...' (He. 12:5-11). The church has a solemn responsibility to restrain sin by proper discipline. If we do not exercise the judgment, the Lord will (1 Co. 11:31-32)" (Paul R. Jackson, The Doctrine and Administration of the Church).
Two prerequisites for church discipline (Ro. 15:14). (1) Spirituality, "full of goodness" (compare Ga. 6:1). (2) Knowledge, "filled with all knowledge." If church discipline is exercised by unspiritual or unknowledgeable people, it will probably result in more harm being accomplished than good.
How to exercise church discipline.
PREVENTIVE CHURCH DISCIPLINE. "Prevention is the best medicine." This is true in church discipline as well as in other areas of life. God's goal in disciplining His children is to cause them to live the right kind of lives. He does not want to punish us. He simply wants to instruct us from His Word by His Spirit and have us obey (Ps. 32:8-9). He punishes only when we refuse to follow His instructions. Preventive discipline, then, is everything the church does in an attempt to cause the members to live obedient lives and to avoid the need for disciplinary correction.
(1) Preventive discipline is maintained through having Bible standards for church members (Ac. 2:41-42). This is a very basic and essential part of church discipline. It is impossible to keep the church pure unless efforts are made to guard the door into church membership by seeking to ascertain if people are born again and committed to the N.T. faith before they are brought onto the church roll.
(2) Preventive discipline is maintained through the preaching and teaching ministry of the church. Church discipline is exercised when the leaders teach and preach the Bible in such a way that God's people become what they should be. The kind of preaching and teaching a church has will largely (but not entirely, of course) determine what kind of church it will be. The word translated "chasten" in He. 12:6 is translated "instruct" in 2 Ti. 3:16, showing that discipline comes through the Scriptures. Church leaders who faithfully preach the Bible are thereby disciplining their members.
(3) Preventive discipline is maintained through the pastoral ministry of the leaders (1 Th. 2:7-12; Col. 1:28). While the preaching ministry of the church is crucial, there is also the need for a personal, private ministry to individuals. Love and personal attention is necessary. This is referred to in the title of "pastor," meaning shepherd. Many Christians have become discouraged because of the failure of church leaders to love and help them on an individual basis. I recall such a case in a church some years ago. The pastor faithfully and in great detail taught the Bible, but he did not exercise a personal ministry to the members, and it is not unlikely that this failure was partially to blame for the subsequent divorce of two young married couples in the church. The pastor did not visit the couples and try to help them privately. Today two of the people involved have returned to the Lord and to the church, but their lives are marred and broken by the pain of divorce. It was their sin that brought this ruin upon their lives, but it is also possible that the divorces could have been avoided if the pastor had fulfilled his responsibility as a shepherd. Contrast this failure with the following testimony of a genuine pastor who recognizes the importance of shepherding his flock:
"I truly long to be of service to you as your pastor. When I first got saved, I thought pastors were half human and half divine and that it was good to stay away from them. As a result, I did not grow as I should. Had I known that I could approach my pastor, there were many questions he could have answered for me, and there was much needed counseling that he could have given me. ... There is a very tender relationship between the shepherd and the sheep, and our Lord wills it thus for the pastor and the members of the church family. When you have sickness, problems, and other difficulties, please call me. ... I am busy, but not too busy to be concerned to help you with your burdens and heartaches" (James Crumpton, New Testament Church Discipline). See Ps. 23; Je. 23:1-4; Jn. 10:11-30; Ac. 20:28-32; 1 Th. 2; 1 Pe. 5:1-4.
(4) Preventive discipline is maintained through the fellowship of the church members. It is not enough for the church leaders to preach and shepherd the flock. They are limited in number and simply cannot do everything that is needed for the sanctification of the assembly. The members must minister to one another day by day. Every Christian, therefore, has a vital part in maintaining the discipline of the church. The members are to teach one another (Col. 3:16), exhort and correct one another (He. 3:12-14; 10:24-25; Ro. 15:14), minister to one another (1 Pe. 4:9-10), comfort one another (1 Th. 4:18; 5:11), love and forgive one another (Ro. 12:10; Ga. 5:13; Ep. 4:32; Col. 3:13; 1 Pe. 3:8), visit and help the sick and widows (Jam. 1:27), confess faults to one another and pray for one another (Jam. 5:16).
CORRECTIVE CHURCH DISCIPLINE. Though God does not desire to punish His children, if a Christian refuses to walk in obedience, he must be corrected with whatever measures are necessary. There comes a time for corrective church discipline when preventive discipline has failed to do the job.
(1) Corrective discipline is exercised through private efforts to correct a particular problem (Mt. 18:15-17). This passage speaks of problems between church members. Please note that this is not the procedure for dealing with heretics (Tit. 3:10-11), with false teachers (Ro. 16:17-18), or with sinning church leaders (1 Ti. 5:19-10). In all cases, though, we should spare no effort in our attempts to help an erring person and to bring him to repentance and obedience. The last step of church discipline--dismissal--is a most serious matter, and should be carried out only when other steps fail. Pertaining to the steps of Mt. 18:15-17 in reference to problems between church members: "When one has been offended by a fellow church member, he is to (1) Go to him privately and seek to reconcile that offense. (2) If the offender has the right attitude, he will want to get right with his brother. (3) The opposite may also be true; the offended party may not know of the offense. If not, and if the offense comes to the knowledge of the offender, he is to seek the reconciliation (Mt. 5:23-24). The Scripture puts the responsibility of reconciliation equally upon both parties. (4) If the first overture is rejected he is to take one or two more with him and make a second attempt at reconciliation. If the offender is adjudged guilty of the offense by the disinterested parties (it is sometimes the case that the supposedly offended brother is the one who really is at fault) and he refuses to make it right with his brother, then, and only then, (5) the matter is to be taken before the church for consideration. Even here, there is still opportunity for reconciliation and righting of the wrong" (Huckabee).
(2) Corrective discipline is exercised through dismissal from the church fellowship when necessary (Mt. 18:15-17; 1 Co. 5:11; Tit. 3:10-11). Note that there is no higher body of appeal in the N.T. than the local assembly. Denominational practices of establishing headquarters and committees to which the assembly must appeal its decisions is unscriptural.
The reasons for dismissal from the church.
(1) Unresolved personal conflicts (Mt. 18:15-17).
(2) Unrepentant moral sin (1 Co. 5:11). The six moral evils referred to in this passage are immorality, covetousness, idolatry, railing, drunkenness, and extortion. All of these evils are definite causes for church discipline, because the church which allows its members to partake in such things without exercising discipline becomes a reproach to the name of Christ (2 Sa. 12:14).
(3) Doctrinal error (Ro. 16:17; Tit. 3:10-11). The Apostle Paul warned the leaders at the church in Ephesus that false teaching would come from without and from within (Ac. 20:20-21). This is even more applicable in these closing days of the church age, days of great apostasy from the faith and of serious compromise of the faith even among those who claim to be Bible-believers. We must be constantly alert to this danger and deal with every false doctrine which reveals itself within the assembly (Ep. 4:11-14). First there must be a serious attempt to turn those involved away from their error. If this fails, those persisting in promoting false teaching must be dismissed from the church. We should note that these passages are not dealing with believers who are merely weak or ignorant in the faith, but with those who are stubbornly committed to error.
(4) Refusal to obey Apostolic instruction in practical matters (2 Th. 2:15; 3:6). The example given in 2 Th. 3 is disorderly conduct in one's daily life--refusing to work and becoming a busybody in the affairs of others. We believe this principle applies to other instances of refusing to obey the Apostolic pattern. It would seem preposterous to think that churches are to discipline members who refuse to work while ignoring even more serious offences. Other examples would be (1) a wife who refuses to submit to her husband's authority in the home (Ep. 5:22); (2) a husband who refuses to love and care for his family (Ep. 5:25--6:4); (3) a young person who is rebellious against his parents (Ep. 6:1-4); (4) an individual who is a reproach to Christ because of his actions in the workplace (Ep. 6:5-8); (5) a young widow who is idle and a busybody (1 Ti. 5:11-14); (6) those who refuse to practice Bible separation (Ro. 16:17-18; 2 Co. 6:14-17; 1 Ti. 6:3-5; 2 Ti. 2:16-21; 2 Jn. 9-11) (an example of this would be ecumenical evangelists and leaders of Christian organizations who ignore the Word of God and fellowship with false teachers; there would not be a neo-evangelical movement if the churches would exercised discipline toward those who are rebelling against the Bible in these matters); (7) those who disregard the N.T. pattern for church order, such as those who ordain women to the ministry, or who set up unscriptural denominational systems, or who exercise spiritual gifts contrary to the N.T. pattern.
The attitude of dismissal. (1) The attitude of humility (Ga. 6:1). (2) The attitude of love and concern (2 Co. 7:12). (3) The attitude of mourning (2 Co. 2:4). (4) The attitude of firmness of purpose (1 Co. 5:3-5,13).
The extent of dismissal. What does it mean to dismiss a member from a congregation? (1) It means the members must not have close fellowship with the one under discipline (1 Co. 5:11). (2) It means the offender is not allowed to partake in the Lord's Supper (1 Co. 5:11). The eating in this verse can refer to personal social eating as well as to eating the Lord's Supper (1 Co. 11:26,29). (3) It involves turning someone over to Satan (1 Co. 5:5). This refers to turning the unrepentant offender over to Satan's domain, the world, and over to Satan's power for chastisement (Lk. 22:31-32; 13:16; 2 Co. 4:4; 12:7; 1 Jn. 5:19). Though Job was not undergoing church discipline, he does give us an example of how the Lord can use the devil for his good purposes (Job).
The power for dismissal (1 Co. 5:4; Mt. 18:18-19). Dismissing someone from the church is not an easy matter. There are often many doubts and fears. Will it hurt the church? Has everything possible been done to correct the problem in other ways? Will some protest and sympathize with the offender? How will the erring one(s) react? How will his or her friends or relatives react? The power of God is needed in exercising church discipline, and the Bible promises that His power will be available when His people are earnestly trying to walk in obedience to Him.
The limitations of discipline. (1) It pertains only to matters upon the earth. The church cannot open and close the doors of Heaven at will. Only Christ `openeth, and no man shutteth; and shutteth, and no man openeth' (Re. 3:7). (2) It pertains only to church matters, not to civil matters. To confuse these things has often been at the root of persecution. (3) It pertains only to matters within a given church. While the church should honor the disciplinary decisions of a sister church, it can only act upon disorders within its own ranks. (4) It pertains only to the exclusion of the person from the privileges and fellowship of the church. No corporal or physical punishment is to be inflicted by the church. Once outside the church, God administers the judgment, sometimes even to the point of taking the life (He. 12:6-8; 1 Co. 11:30-32; 1 Jn. 5:19) (Huckabee).
COAT. (1) Clothing; a covering (Ge. 3:21; 37:3; Ex. 28:4; 1 Sa. 2:19; 2 Sa. 15:32; Job 30:18; Song 5:3; Da. 3:21,27; Mt. 5:40; 10:10; Jn. 19:23; 21:7; Ac. 9:39). (2) Body armor (1 Sa. 17:5,38).
The coats with which the Lord clothed Adam and Eve covered their nakedness; they also symbolized salvation. In vain Adam and Eve had tried to cover their own nakedness and undo their evil deeds. God showed them that He Himself would provide their salvation. He killed animals and covered the man and the woman. Some lessons from this: (1) Man's efforts at self-redemption are unacceptible to God (Is. 64:6). (2) God has provided full salvation; garments often picture salvation (Is. 61:10; Zec. 3:4). (3) This salvation is through the death and blood of an innocent substitute (Is. 53:6). (4) This salvation is offered freely; man's part is simply to receive it from God's hand (Ep. 2:8,9; Ro. 3:24; Tit. 3:5).
(5) God Himself instigated salvation; men do not seek God; God seeks sinful man. His hand has been extended to man ever since the Fall. His coat of salvation in Jesus Christ is freely offered to "whosoever will." (6) Nakedness is no longer a proper condition for man. [See Adam, Atonement, Blood, Lamb, Gospel, Justification, Modesty, Nakedness.]
CONEY. A rabbit. The Bible speaks of the coney in Le. 11:5,6; De. 14:7; Ps. 104:18; and Pr. 30:26. Some claim that this word is a mistranslation in the KJV, because, supposedly, "rabbits do not chew the cud, nor do they live in the rocks, nor in Palestine." These would translate the Hebrew term (shaphan) as "badger." Jack Moorman answers this charge: "While neither animal [the coney or the hare] is a true ruminant, they do rechew their food, and so in that sense "chew the cud." Dake's Bible says of the hare: `After first nibbling and partially chewing its food, the hare deposits some in its cheeks to be chewed a second time more fully before swallowing.' In fact, the rock badger is not a ruminant either! It chews the cud only in the sense that a rabbit does. As for their location, the hare is found in Palestine today and there is reason to believe that in Bible times the rabbit was also. Rabbits proliferated in North Africa and would easily have spread to Israel. This is the opinion of C.D. Ginsburg: `The coney ... is the meaning of the Hebrew expression shaphan according to the definition of those who had to explain and administer this law at the time of Christ. As these interpreters lived in Palestine, where they saw the animals in question, the objection that the rabbit is not indigenous in Palestine falls to the ground' (Ellicott's Commentary on Leviticus 11:5). As for rabbits not living in rocky places: What about those known as desert cottontails and mountain cottontails living in North America! `Rabbit' is the translation of the Greek dasupoda in the Bagster Septuagint Greek and English Old Testament."
CONVERSATION. (1) Manner of life (Ps. 37:14; 50:21; Ga. 1:13; Ep. 4:22; 1 Ti. 4:12; He. 13:7; Jam. 3:13; 1 Pe. 1:15,18; 2:12; 3:1,2,16; 2 Pe. 2:7; 3:11). (2) Citizenship (Ph. 3:20).
CONVERT. To turn; to change. "In a theological or moral sense, a change of heart, or dispositions, in which the enmity of the heart to God and his law and the obstinacy of the will are subdued, and are succeeded by supreme love to God and his moral government, and a reformation of life. Conversion is used in Scripture in a way similar to repentance" (Webster) (Is. 6:10; Ps. 51:13; Mt. 1315; 18:3; Lk. 22:32; Ac. 3:19; 28:27; Ja. 5:19-20). [See Born Again, Eternal Security, Gospel, Justification, Repentance.]
COVENANT. A covenant is an agreement and a promise. It is also called a testament. God has made several covenants with man.
(1) Noah's covenant (Ge. 8). God gave the rainbow to symbolize his covenant with Noah and His promise never again to destroy the world with water. [See Rainbow.]
(2) Abrahamic covenant (Ge. 12:1-3,7; 13:14-18; 15:1-21). God promised to bless Abraham and his nation and the entire world through his Seed. Jesus Christ is Abraham's Son and inherits these blessings and bestows them upon those who believe (Mt. 1:1; Ga. 3:6-29). The national, physical aspects of Abraham's covenant will yet be fulfilled to the nation Israel (Je. 30-33). [See Millennium.]
(3) Mosaic covenant (Ex. 19-24). This is also called the Old Covenant (Testament), or the Law of Moses. The Mosaic covenant was a system of law God gave to Israel on Mt. Sinai. The purpose of this law was to prepare Israel and the world for the Savior by (1) revealing sin through showing God's standard of righteousness, and (2) showing God's way of salvation and pointing to Christ in types such as the Tabernacle, the Levitical offerings, the priesthood, and the feasts (Ro. 3:19-10; Ga. 3:10- 13). The Mosaic law was also given to separate Israel from other nations that she might remain pure through the centuries as God accomplished His will through her (Le. 20:22-26).
The Mosaic law was never intended as a means of salvation, which has always been received, in any age, through faith in God's revelation and on the basis of the shed blood of Christ (Ro. 3:19-22; 4:3- 13; Ga. 3). [See Gospel, Grace, Law.] For the following reasons we know that Israel's disobedience to the law of Moses and God's judgment which followed have not annulled the promises contained in the Abrahamic and Davidic covenants: (1) The Mosaic covenant was not connected to the Abrahamic, thus it could not overthrow it (De. 5:1-3). (2) The Mosaic law was only a temporary system given to prepare Israel for salvation--not given to overthrow her promises in the Abrahamic and Davidic covenants (Ro. 4:9-16; Ga. 3:21--4:5; also contrast He. 6:13- 20 with He. 8:13). (3) The New Covenant, which reaffirms all promises of the Abrahamic and Davidic covenants, was given after Israel had miserably broken the Mosaic law and judgment had been pronounced by God (Je. 31:32).
The Mosaic covenant was done away with when Christ died (2 Co. 3; Ga. 3; Ro. 4; He. 7-9).
(4) Davidic covenant (2 Sa. 7:12-17). The Davidic covenant is an extension of the covenant God made with Abraham. In the Davidic covenant God reaffirmed and detailed the kingdom aspect of the Abrahamic covenant. God's covenant with David (1) reaffirmed the Abrahamic covenant (2 Sa. 7:10); (2) promised that the throne of David would be established forever through David's seed (2 Sa. 7:13); (3) promised chastisement for sin, but never annulment of the promise (2 Sa. 7:14-15); (4) established David's house and kingdom forever (2 Sa. 7:16). All of this is fulfilled through Jesus Christ, David's Son, who has inherited the throne of David (Mt. 1:1) and who will establish the Davidic kingdom at His return from Heaven (Is. 9:6-7).
Other O.T. mentions of the Davidic covenant: (1) Solomon believed it literally (2 Ch. 6:4-10,14-17,42). (2) The Psalms teach it literally (Ps. 18:50; 89; 122:5; 132). (3) The prophets believed it literally (Is. 9:6-7; 16:5; 22:22; 55:3; Je. 23:5; 30:9; 33:15-26; Eze. 34:23-24; 37:24-25; Ho. 3:4-5; Am. 9:11-15; Zec. 12:7--13:1). (4) It is directly connected with the Abrahamic covenant (Je. 33:25-26). (5) It is the vehicle through which God will establish His kingdom on earth (Ps. 9:19-20; 89:20-29).
Israel's future existence, restoration and kingdom is based on God's promise to Abraham and David. This is why the kingdom is certain in spite of Israel's rebellion. The covenants are unconditional and eternal. [See Allegorical, Kingdom of God, Millennium.]
(5) New Covenant (Je. 31-33; He. 8:7-13; 10:9-22). This is God's promise to give free blessing to men through Jesus Christ. It was given to the nation Israel (Je. 31-34), but Christians also share in the spiritual aspects of the New covenant through Christ (He. 8:7-13). The New covenant with Israel promises that God will restore them to their promised land and give them a new heart to obey Him. This will happen when Jesus returns from Heaven (Ro. 11:25-27; Zec. 13-14).
The promise of the New Covenant: (1) It was made with the nation Israel (Je. 31:31). (2) It will replace the Mosaic covenant (Je. 31:32; He. 10:8-9). It promises regeneration and cleansing from sin (Je. 31:33-34). (4) It reaffirms Israel's national security and future kingdom (Je. 31:35-37). (5) It promises Israel's possession of the land (Je. 32:37,41-44). (6) It is eternal (Je. 32:40). (7) It promises God's blessing upon the land (Eze. 36:29-30).
Other O.T. mentions of the New Covenant: (1) It will be established when Israel is restored and blessed before the eyes of all nations (Is. 61:8-11; Eze. 37:21-28). (2) It will involve the placing of God's sanctuary in the midst of Israel forever (Eze. 37:26-27). (3) Some Psalms record prayers of this future spiritual regneration (Ps. 80:18-19; 79:8-9). (4) Some Psalms picture the fulfillment of this covenant (Ps. 85; 130; 72). (5) Mentions of Israel seeking God in the future are references to the New Covenant (Jo. 3:5; 5:15; 6:1). (6) Jesus referred to the New Covenant in His teaching of the new birth (compare Jn. 3:1-15 and Eze. 36:24-29).
The New Covenant and the Church: If the New Covenant is not fulfilled in the church (referring to the church in a general, institutional sense), why does the writer of Hebrews apply it to Christians (He. 8:6-13; 10:15-19)? Hebrews does not say the New Covenant is fulfilled in the church; it plainly says the New Covenant belongs to "the house of Israel" (He. 8:10). Hebrews refers to the New Covenant to show that the Mosaic system was only temporary and that even the O.T. promised that one day it would be abolished and replaced by another covenant. The writer of Hebrews indicates that every N.T. believer partakes of the spiritual blessings of the New Covenant through Christ, but nowhere does he say that this covenant has been transferred from national Israel to the church. The Apostle Paul taught that the New Covenant will be literally fulfilled following the church age (Ro. 11:25-27). [See Allegorical, Kingdom of God, Millennial.]
CREMATION. Burning of the dead. The following are the reasons we are convinced that cremation should not be practiced by Christians:
Cremation has a heathen origin and purpose. Why do the Hindus and those of other heathen religions cremate? They do it in the belief that the dead are not raised again, whereas the Bible says there is a resurrection of the just and the unjust. The heathen practice cremation in the belief that the dead will be reincarnated; to destroy the body is sometimes considered a way of releasing the spirit of the deceased. Again, some practice cremation with the heathen idea that by destroying the body of the deceased the fear of that individual staying in the vicinity and haunting the loved ones is diminished. There is nothing Christian about cremation.
God's people have always practiced burial. Abraham (Ge. 25:8-10), Sarah (Ge. 23:1-4), Rachel (Ge. 35:19-20), Isaac (Ge. 35:29), Jacob (Ge. 49:33; 50:1-13), Joseph (Ge. 50:26), Joshua (Jos. 24:29-30), Eleazar (Jos. 24:33), Samuel (1 Sa. 25:1), David (1 Ki. 2:10), John the Baptist (Ma. 14:10-12), Ananias and Sapphira (Ac. 5:5-10), Stephen (Ac. 8:2). In Ro. 15:4 and 1 Co. 10:11 God tells us that we are to follow the Bible's examples as well as its direct instructions.
Even in difficult circumstances God's people in olden days practiced burial. For example, Joseph's body was kept for over 400 years in Egypt and then carried through the 40 years of wilderness wanderings before being buried in the Promised Land. We read of this in Ge. 50:24-25; Ex. 13:19 and Jos. 24:32. How much simpler it would have been for the Israelites to have cremated Joseph, then carried his ashes with them in a tiny container! But this they refused to do. Joseph, a follower of the one true God, a man who looked forward to the bodily resurrection, was given an honorable burial. From this important example, we learn that even if cremation is less expensive or easier than burial, it is still to be rejected, as the Israelites rejected the economical and simpler way to transport Joseph's body.
Burial looks forward to resurrection. The reason God's people have always been careful to practice burial is not difficult to understand. We believe in a bodily resurrection (Ro. 8:22-23; 1 Co. 15:20-23; 2 Co. 5:1; 1 Co. 15:51-57). Yes, the buried body will decompose in time. Yes, there are occasions in which Christians die in ways which render burial impossible--in the sinking of ships, in fires, etc. But when at all possible we bury. Why the trouble? Because it is our certain hope that the same individual will be raised in the same body, only changed. The physical body is called the seed for the resurrection body. When planted, a seed decomposes, and the new plant comes forth. The Bible uses this to illustrate resurrection.
In 1 Co. 15:35-44 the Apostle answers those who would ask how it is possible for God to raise again a decomposed body. The terminology used by the Holy Spirit in this passage is that of husbandry--planting seed. The farmer does not destroy his seed; he plants it, then from the decaying seed comes forth the new life. Such is burial and the resurrection. When we bury a Christian loved one, we are planting the seed for the resurrection body! It is a powerful testimony of our unwavering faith in God's Word regarding the promise of bodily resurrection.
Contrast heathenism. They have no such knowledge or hope. The Hindus and Buddhists, for example, believe in reincarnation. Though they believe in a human soul which is distinct from the body, they do not believe that soul, once departed from the body at death, will be resurrected in any relation whatsoever to the first body. Rather they believe the soul will be reincarnated in another entirely unrelated body, or into a non-physical sphere of existence.
God's people have always buried their dead with this magnificent hope burning in their hearts. "We will see that brother or sister again in that same body, only changed, glorified!" Hallelujah! Only through the death and shed blood of our Lord and Savior Jesus Christ can we have this certain hope. He has taken upon Himself on the cross the punishment for our sins, carried our sins into the grave, and rose again in eternal triumph three days later. When an individual thoroughly acknowledges his sinfulness before God, repents of his sin, and receives Jesus Christ as his or her Lord and Savior, the sin debt is paid, and eternal life and glory is promised from God the Father. Part of this heritage in Christ is the glorified resurrection body.
God practices burial (De. 34:5,6).
Cremation is a sign of God's curse. Throughout the Bible the destruction of a human body or of an object by fire is used as a sign of divine wrath (Ex. 32:20; Le. 10:1-2; De. 7:25; Nu. 16:35; 2 Ki. 10:26; 1 Ch. 14:12; Ac. 19:18-19; Re. 20:15).
For a person not to have a proper burial was considered a dishonor (1 Ki. 21:23-24; Ps. 83:9-10).
The Christian's body belongs to God. The body is not ours to destroy by fire or by any other means (Ro. 14:8; 1 Co. 6:19- 20).
God has plainly called cremation wickedness (Am. 2:1).
The Lord Jesus Christ was buried, and He is our great example (Jn. 19:38-42).
Just as the Lord Jesus Christ was buried in certainty that He would rise again on the third day according to the Scriptures, even so is the Christian said to rest at death. To be absent from the body is to be present with the Lord, as the Apostle Paul testified (2 Co. 5:9 and Ph. 1:21-23). The body without the spirit is dead (Jam. 2:26). The dead body sleeps in the grave while the redeemed soul waits in glory for the great resurrection day.
Of course we cannot force people either to bury or not to bury. We also know that the manner of one's burial does not affect one's salvation or resurrection, but we do believe these things are important, and we are convinced that Christians should take their stand upon the examples of the Word of God. [See Death, Eternal Security, Gospel, Grace, Resurrection]