Category Archives: Literature

Literature on Christian topics by David E. Moss

Building the Church According to Divine Specifications

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by David E. Moss

When my wife and I were looking for a house to buy, we found one we liked and signed a contract, agreeing to purchase it. Before we took possession, we had the house thoroughly inspected. During the inspection a structural problem was discovered and it was recommended that a structural engineer examine the property. Two engineers made independent inspections and both came to the same conclusion. The materials used to provide support in the house were insufficient to carry the load. There was no guarantee that the house would stand indefinitely. Fortunately, this was enough to nullify our contract and we were released from any obligation to proceed with the purchase but it left the owners with an unsaleable house.

When an engineer designs a building he provides the specifications for the construction. That is, he specifies what type of materials are to be used, what size they are to be, what their weight is to be, what their strength is to be, etc. For example, when deciding what to use between the first and second floors of a building, materials must be selected which will be strong enough to bear the weight that it will be supporting. The engineer specifies what is to be used and it is imperative that the builder use what the engineer specifies, or else the building may not stand.

In a similar way, God has provided some specifications for building the church. If we want our local church to be strong in the Lord and effective in His work, then we must meet God’s specifications as we edify the church. If we do not, then we could suffer serious internal damage and be greatly limited in our effectiveness.

Ephesians 4:12-16 presents this important principle. Jesus Christ gave some gifts to the church. Apostles and prophets laid the foundation. Evangelists, Pastors and Teachers are to add structure to the church. In doing so, they must work at bringing each believer and each local church up to the specifications provided by God.

The Purpose of Evangelists, Pastors and Teachers

In Ephesians 4:12, the word “for” is used three times in the English Bible:

  • FOR the perfecting of the saints,
  • FOR the work of the ministry,
  • FOR the edifying of the body of Christ.

The first of these carries the connotation “for the purpose of,” or “toward.” The second and third of these carry the connotation “with the ultimate goal being,” or “unto.” Expressed with these connotations, the verse says:

  • TOWARD the perfecting of the saints,
  • UNTO the work of the ministry,
  • UNTO the edifying of the body of Christ.

The effect of this is to divide the three statements into two categories, suggesting that the first statement, FOR the perfecting of the saints, refers to the main purpose of Evangelists, Pastors and Teachers; and that the other two, FOR the work of the ministry, FOR the edifying of the body of Christ, refer to two goals for the saints that are to result from the main purpose. In other words, Evangelists, Pastors and Teachers are to move the saints toward perfection so that the saints are able to do the work of the ministry and edify the body of Christ.

To perfect something (Strong’s #2677) is to adapt it perfectly to its intended purpose, or to bring something up to its intended specifications. The verb form of the word (Strong’s #2675) is used in Matthew 4:21 to refer to the mending of fishing nets. The nets were damaged in some way and needed to be restored to their proper condition in order to be usable in catching fish. This same verb is used in Galatians 6:1 to refer to restoring believers who are overtaken in faults. Such believers are ineffective in their Christian testimony until the faults are eliminated and the individuals are restored to integrity in their walk with God. Thus in Ephesians 4:12, to perfect the saints is to mold their lives so that they meet the biblical specifications for Christian service.

When the saints are perfected, or brought up to God’s specifications, they will be able to do the work of the ministry and edify the body of Christ effectively just as God intended. Thus the role of Evangelists, Pastors and Teachers and the role of the saints at large is clearly distinguished. Evangelists, Pastors and Teachers are not supposed to do all the work. Their purpose is to perfect the saints. It is the goal of that purpose to equip the saints so that the saints can do the work of the ministry and edify the body of Christ. According to Ephesians 4:16, all saints are supposed to participate in these two things. Concerning the work of the ministry, this verse says: by that which every joint supplieth, according to the effectual working in the measure of every part… Concerning the edifying of the body of Christ, it says: maketh increase of the body, unto the edifying of itself in love. The fisherman’s purpose was to mend his nets. But the goal of the mending was to make the net able to catch fish. The Evangelist’s, Pastor’s, and Teacher’s purpose is to perfect the saints. But the goal of this perfecting is to make the saints able to do the work of the ministry and edify the body of Christ.

The Specifications For The Perfecting Of The Saints

So what are the specifications unto which the saints are to be perfected? Ephesians 4:13 begins, Till we all come… It then uses three prepositions [each of which have the same connotation from Strong’s #1519], to outline three primary specifications for the saints:

  • IN the unity of the faith and of the knowledge of the Son of God,
  • UNTO a perfect man
  • UNTO the measure of the stature of the fulness of Christ.

  1. Specification #1: The unity of the faith and of the knowledge of the Son of God.

    The word unity means oneness or sameness. This may be a little confusing to some, because the present day popular definition of unity is a feeling of togetherness based upon a mutual tolerance of differences. This specification God has assigned to believers is something far different than that. In saying that saints are to have unity of the faith and of the knowledge of the Son of God, The LORD is addressing the need for doctrinal unity among believers which consists of sameness in what we believe and know.

    God says that sameness in belief and knowledge is necessary for the saints to be effective in their works of ministry and edification. This imperative of sameness is illustrated by the necessity of a person’s two eyes working together. If one eye sees far away and the other eye sees near, the eyes must be adjusted by corrective lenses or else the person’s vision will cause great annoyances.

    This specification not only requires that all saints believe and know the same things, but that they believe and know the same correct things. Even if both eyes have the same focus, they may be out of focus together. In this case, the same corrective lense is required for each eye in order to provide proper vision. So it is that believers must be brought together unto the same correct doctrinal focus in order to do the work that God intends for them to do.

  2. Specification #2: A perfect man.

    This word perfect (Strong’s #5046) has a slightly different connotation from the word perfect (Strong’s #2677) used in verse 12. It means to finish something, or bring it to its desired completed form. It bears the idea of full maturity.

    Maturity is a significant factor for effectiveness in Christian ministry. 1 Timothy 3:6 specifies that a novice should not be put into the office of bishop or elder because the instability that results from his immaturity bears the potential of pride and makes him susceptible to falling and vulnerable to the condemnation of the devil. 1 Corinthians 3:1-3 specifies that carnal believes are so unstable that they tend to cause envy, strife and divisions. Such immature people should never be let loose in the responsibilities of doing the work of the ministry or edifying the body of Christ. Consider: does the school system assign students to the responsibility of teaching? Does the military assign privates to the responsibility of determining battle strategy? Should the church assign spiritual novices to roles of teaching and leadership? Too many churches make the mistake of assigning important responsibilities to immature Christians simply because they are available and willing. But God says, to be effective in the work, a saint must meet certain specifications.

  3. Specification #3: The measure of the stature of the fulness of Christ.

    The word measure suggests the idea of a standard by which a thing can be evaluated. The measure, or the standard, is the ultimate desired level of qualification to which a saint is compared in order to determine his progress and suitability for service. That measure is the stature of the fulness of Christ. It is the nature and character of Christ Himself. It only stands to reason that if the saints are the body of Christ, then there ought to be some likeness of Christ in the body. Ephesians 4:15 says that we are to grow up into him in all things… It is the purpose of Evangelists, Pastors and Teachers to bring a person into Christ and then to help him grow up unto Christ’s example. Only when this specification is met can the saints then be effective in their assigned esponsibilities.

The Result Of Not Meeting The Specifications

One of the images that remains with me from my childhood is of a full grown man I saw walking around in his back yard clothed in a diaper. When I asked my mother about this, she informed me that this man’s mind had never developed and he would remain all his life as a 1 to 2 year old child. What a sad picture. Yet this is exactly the spiritual image the Bible gives us of those who do not grow up into Christ in all things. Ephesians 4:14 says, that we henceforth be no more children… When a saint is not brought up to God’s specifications, he remains a spiritual child, needing to feed on the milk of the Word, leaving him unskillful in the use of the Word of righteousness and unable to discern between good and bad (Hebrews 5:12-14). It also makes him vulnerable to the enemy.

Ephesians 4:14 describes this potential consequence of spiritual immaturity. There are enemies of Christ who use sleight, cunning craftiness, and deceit to destabilize immature saints. Sleight is a word associated with throwing dice and symbolizes the idea of cheating. A gambler entices a victim with the prospect of equal opportunity in winning at a game of chance. But the sleight of the gambler rigs the outcome so that the victim is certain to lose. Cunning craftiness is false wisdom. It is the seemingly wise rationale used to convince the victim to play, but is grossly misleading in substance. Deceit is a deliberate plan to lead someone down a wrong
path, to convince them that something false or bad is really true and good. Believers that have not met the specifications of doctrinal unity with the truth, spiritual maturity, and the measure of the stature of the fulness of Christ can be easy prey for the enemy. Such saints are tossed to and fro and carried about with every wind of doctrine, rendering them utterly ineffective in any
attempt to serve Christ. Sadly, the deception has been so thorough in present day Christianity, that many believers have fallen headlong into the snare of the enemy, yet have no idea that they have been deceived. They have been led to believe that doctrine does not matter and that experience is more notable than truth. This false wisdom has convinced many to play in a religion which offers no real victory. While they wander aimlessly without an ounce of spiritual conviction, they are kept from finding out the divine specifications and the structure of the church is weakened badly, inching ever more closely to total collapse.

The Result Of Meeting The Specifications

There is another image presented in this text that is more hopeful and encouraging. Ephesians 4:15 says that instead of being spiritual children, saints who speak the truth in love may grow up into Christ in all things. Children at certain stages enjoy dressing up in their mother’s and father’s clothes and pretend to be grown up. We have all seen the pictures of the little girl clopping around in her mother’s high heels, completely enveloped in her mother’s dress and weighed down with multiple layers of jewelry. Beside her stands her little brother, practically disappearing in his father’s large shoes, arms and legs of his fathers clothes flopping this way and that, eyes shielded by a hat that has nearly covered his head. But as that little boy and little girl grow up, those same clothes that looked so humorous and misfitting to their small stature, gradually fit better and eventually seem to look just right on their muturing physiques. So it is when a new believer finds himself in Christ for the first time, the stature of the fullness of Christ is overwhelming. But as he grows up into Christ in all things, the stature of the saint gradually conforms to the stature of Christ, equipping him to serve in the ministry of the church.

This is facilitated by speaking the truth in love. Please note that it does not say speaking love in truth. Someone may say, “I truly love you.” But that is a whole different concept from saying, “I love the truth, and I will tell you the truth and nothing but the truth and I will tell it to you in a loving manner.” Philippians 1:14-17 says that some preach Christ of envy and strife; others preach Christ of contention; and still others preach Christ of love. Note that all of these are preaching Christ. All are speaking the truth. It is not a question of substance, but of manner in which the truth is being preached. Some use this context to suggest that we ought to tolerate the differences in the messages that are being preached today about Christ. But in this Scripture, all preachers were saying the same thing. They were not, however, using the same tone of voice to speak those same words. The truth can be communicated in different ways, but spiritual maturity is facilitated most effectively when the truth is spoken in a loving manner.

When the truth is spoken in love, believers are encouraged to receive the truth with great desire. Then as the truth is received, godly character is developed within and spiritual maturity is expressed without and the perfected saint becomes skillful in the work of the ministry and in edifying the body of Christ.

The Work Of The Ministry And Edifying The Body of Christ

When the saints are brought up to code and meet divine specifications, the body of Christ will function according to God’s design. Ephesians 4:15 says that Christ is the head of the body. Verse 16 says that it is by means of the resources the body receives from the head that the work of the body is rendered productive. The suggestion of the text is that only those believers who meet divine specifications will have the ability to draw from the head the resources that are necessary for effective Christian ministry.

God’s desire is that the whole body draw these resources from the head. If the whole body is not drawing what it needs from the head, the whole body will not be able to contribute to the work of the church. If a person’s arm does not receive messages from his brain, the arm becomes paralyzed and unable to perform even the most simple task. The person then becomes handicapped because part of his body is not able to contribute to the person’s productivity. If the majority of his body stops receiving messages from his brain and paralysis overwhelms most of his body, the person becomes extremely limited in what he can produce. With so much spiritual ignorance and immaturity in the truth plaguing the church today, it is no wonder that much of the church seems lifeless and ineffective. The work of the ministry is hardly being done at all, and the edification of believers is being attempted with such low grade materials, that most outsiders see little reason to enter such a wobbly structure.

But if a local church would get serious about meeting divine specifications, that part of the body of Christ could show signs of real life and be tremendously effective. God says that if each joint is properly connected, and every joint is doing its job, working just like it is supposed to, then the body by the contribution of all its members each of whom is supplied by the head can fortify its own internal structure and add to its effectiveness in the world.

Conclusion

The cry goes out to present day Evangelists, Pastors and Teachers to rediscover their divine purpose. Jesus Christ gave gifts to the church. These gifts consist of Evangelists, Pastors and Teachers. To these He gave a purpose, that they would perfect the saints,
equipping them to do the work of the ministry and edify the body of Christ. If the work of the ministry is not being done and the body of Christ is not being edified in the truth, that means the saints are not properly equipped to get the job done. If the saints are not equipped, that means Evangelists, Pastors and Teachers are not fulfilling their purpose. If Evangelists, Pastors and Teachers are not fulfilling their purpose, what are they doing?

We found out that the structurally unsound house we almost bought was built in a township that had no building code in place at the time. There were no specifications for what was required in constructing a home and insuring its soundness. Without the code in place, the builder apparently did not have the wisdom to determine on his own what specifications he should follow in order to build a solid structure.

Evangelists, Pastors and Teachers do not have the same excuse. God has provided all the specifications necessary for building a sound and productive body of Christ. All we have to do is follow the building code He has provided in His Word. Failure to do so is not the result of an unfortunate lack of wisdom, but of an irresponsible neglect of the resources God has made available. This is no time to lay aside the Word of God and make up our own rules in the service of the church. We must return to the book of divine specifications and build the church accordingly.

The Biblical Doctrine of Separation

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by David E. Moss

Separation is a Biblical Doctrine. It is derived from that part of Scripture which instructs us concerning the difference between good and evil, right and wrong, truth and error.

The practice of Separation is the means by which this difference is demonstrated. Acknowledging a difference is insufficient; it must be shown through some tangible means. Such difference is to be maintained by the people of God as they live in contrast to an
unregenerate world. It is also to be maintained among the people of God to prevent the infiltration of error (II Corinthians 6:17; Leviticus 10:10-11).

Separation has been practiced by God’s people in every era of human history: by the nation of Israel, by First Century Christians, by Reformers in the 1500’s, and by Believers in the early part of the Twentieth Century. It is not a new doctrine and it has perpetual relevance to every generation and to every culture.

Today, however, it is being questioned as a legitimate practice. There are those who seek to convince the people of God that loving toleration of error is more Christ-like than separating from it. Hence, in a time when it is politically incorrect to be against anything, it is becoming increasingly difficult to convince Christians to be distinctive in this world.

It is time the people of God reaffirm that Separation is a Biblical Doctrine and be instructed in its particulars. The alternative is the road to apostasy: having a form of godliness but denying the power thereof – playing church, but lacking the dynamic of genuine faith which includes obedience.

  1. The Divine Roots to the Doctrine of Separation

    If separation is a Biblical Doctrine, then it originated in the heart of God, the author of Holy Scripture. To be true, it must also be part of God’s instruction to those who believe in Him. If He instructs His followers to be separated, then it must be something He practices Himself.

    In fact, God is the one who set the precedent for separation. Long before Scripture ever began to be recorded, God separated Himself from doctrinal error and the angelic creatures who insisted upon believing it. He demonstrated consistency in the way He treated mankind, who also changed their beliefs, resulting in their rebellious actions. Throughout the Word of God, our Divine Parent has instructed us concerning the expediency of separating from all those who have rejected the truth and pursued an imaginary alternative set of beliefs.

    1. Why Did God Separate Himself from Satan?

      As a citizen of heaven, Satan became guilty of perpetrating a serious doctrinal error. He misinterpreted the nature of God, supposing that it was achievable by a lesser creature such as himself (Isaiah 14:13-14). He convinced about one third of the angels that this was possible, bringing about the first theological division in the history of creation (Revelation 12:4).

      If doctrinal differences are not grounds for separation, why then did God not attempt to agree with Satan on the essentials? Why did God not set an example of conciliation and love above division?

      By separating Satan from Himself, our Heavenly Father established a Divine principle for all His creatures to follow. He did it Himself to demonstrate what is the right thing to do under such circumstances. This supreme example, set by the One whose image believers are to reflect, defined separation as a matter of great importance.

    2. Why Did God Separate Adam and Eve from the Garden of Eden?

      Adam and Eve met a similar fate as Satan. They enjoyed a beautiful habitation called the Garden of Eden which must have seemed like Heaven on earth. However, they eventually found themselves separated from this place of peace and harmony by the decree of God.

      Also like Satan, Adam and Eve’s consequences were rooted in their adopting doctrinal error. The human race did not fall into disfavor with God by a mere act of disobedience. Their act of disobedience was a result of a false doctrine they were persuaded to believe. Influenced by the Diabolical one himself, our human parents came to believe that God did not have to be obeyed and that they could assume some form of deification themselves. Only after they believed these things did they eat of the forbidden tree.

      Here was God’s opportunity to show mankind that a little difference in belief should not hinder fellowship. Why did God not invite Adam and Eve to discuss the things which they still agreed upon? Why did He insist upon being so harsh and remove the first man and woman from their beautiful Garden?

      God acted consistently with the way He had treated Satan by demonstrating that doctrinal error has consequences. His compassionate heart, however, would not allow humanity to be sealed into such a condition (Genesis 3:22-24). Unlike His treatment of the fallen angels, the God of Grace and Mercy provided mankind with a means of redemption. He separated sinful man from fellowship with Himself but promised it could be renewed when man recanted his error and unequivocally agreed that God is right about everything. A human being could prove this faith by accepting God’s plan for redemption, but there was no room for compromise (Genesis 4).

    3. Why Did God Insist that Israel Be Separated from Other Nations?

      When God eventually chose a specific family on earth, through which to express His glory to the world, He gave them some instructions in this matter of separation. The children of Abraham, Isaac and Jacob were not to inter-marry with people of other families or nations, and strangers who dwelt among them were to be distinguished from true Israelites. This was not rooted in an ethnic bias but in theological conviction (Deuteronomy 7:1-4; Exodus 29:33).

      Under modern standards, though, this makes God sound discriminatory and politically incorrect, because it is certainly not a policy of inclusivism or loving tolerance of differences. Present day “enlightened” theologians would certainly have accused God of being a right wing fundamentalist, bigoted and hateful, had they been positioned in ancient times as they are today.

      The essential element of faith, however, is believing that God is right about everything. Rather than questioning the wisdom of God (which is an act of doctrinal error), one must believe that God’s directives are pure and unquestionably justified.
      Consequently, when God says His people should separate themselves from those who believe false doctrines, it is a profoundly wise directive to be obeyed without hesitation or reservation. It is precisely what He did Himself in His relationship with Satan; and He
      consistently has given this instruction to His followers ever since.

    4. Why Does God Want the Church to Be Exclusive Rather than Inclusive?

      It is no surprise that the New Testament instruction to the Church includes the same principle of separation.

      …Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

      II Corinthians 6:16-18

      God insists that His people are to be an exclusive group. In the same context as the Scripture above, He says the Church is to exclude fellowship with unrighteousness, communion with darkness, concord wi th Belial, participation with infidels and agreement with idols.

      For the same reason that the Israelites were not to inter-marry with people who followed false religions, members of the Body of Christ are not to inter-mingle with the perpetrators of religious beliefs which contradict Scripture. The reason is that such contact exposes the believer of truth to the influence of error which is the first step towards the collapse of faith in God. For the strong in faith who might engage the error in battle, contact may be a plausible activity under the right circumstances. But for the weak in faith who are still learning the intricacies of truth, such contact could be irreversibly destructive.

      The application of separation thus understood, suggests a serious danger in true believers cooperating with adherents to false religions for any cause, including social activism. To be specific, marching arm in arm with believers of error in a protest against abortion, or rallying with the same in a movement to motivate men to responsible action, exposes the children of God to a confusion regarding truth. The cause may be just. But cooperation with error even for just causes is a compromise of God’s directive to be exclusive.

    Conclusion

    It is important to understand that separating from others stems more from what one believes than from how one behaves, because a person only behaves according to what he believes. Satan rebelled against God because he believed God was vulnerable. Adam and Eve disobeyed because they believed God’s Word was questionable. People act immorally because they have imagined vain beliefs about the human condition, about man’s origin and destiny, or about man’s accountability to God.

    It is also important to understand that separating from others is not an option. As God demonstrated it in His own conduct, He has commanded it for those who wish to reflect His image.

    The matter of separating from others is not questioned by all of God’s Children, but many struggle with how far to go in carrying it out. Some agree that Christians ought to be separated from the world, but not from worldly practices which are being brought into the church in immense proportions. Some agree that Christians ought to be separated from unbelievers, but not from anyone who uses the name of Christ, regardless of how they use it. Some, on the other hand insist that Christians not only are to be separated from the world and from unbelievers, but also from many who use the name of Christ in compromising ways. Still others insist that Christians ought to be separated from other Christians who are right about many things, but wrong about many others.

    It appears to be a dilemma, but only to those who fail to understand the true nature of God. God does not compromise on any issue. God never includes a single error in His fellowship. He is pure, holy, righteous, true and infinitely exclusive of their opposites — and His expectation of those who believe in Him is for the same.

    The bottom line is that a person who desires to please God can never be too exclusive in adhering to sound doctrine. Fellowship is not an option for those who believe the Word of God with those who clearly reject it.

  2. Should Some Christians be Separated from Other Christians?

    The word “separation” strikes a curious note in the Church of our modern world. For a very long time the Church divided itself into smaller and smaller groups called denominations and independent churches. In our time, however, the tide has turned. Instead of remaining divided, various segments of Christianity are moving toward closer association. It began when liberal churches were swept together in the ecumenical movement; but in more recent years, the rushing tide has reached into evangelical circles. Instead of frantically trying to define how they are different, large numbers of Christians are diligently searching for how they are the same.

    Certainly, the reunification of the Church would solve a very perplexing problem: diversity within the Church, which is a confusing puzzle to the world looking on. Under the label “Christianity” there are so many different doctrinal beliefs and convictions concerning behavior, that it makes people outside the Church hesitant to join something so diverse within itself. They are forced to wonder if all parts of Christianity can be equally valid, even though they contradict each other. And, if they are not, how does an outsider determine which version of Christianity is the true one, when the Church’s own members cannot agree?

    Ecumenists seek to address this problem by sorting through all existing dogmas and opinions, hoping to find common ground among Christians. The suggestion of this process is that the things Christians differ on are not essential to the definition of true Christianity. Supposedly, only those things upon which all Christians agree are essential to the faith and sufficient to define the Church for the world at large. But, because of the wide range of differences that exist, the common ground ends up being an extremely small piece of spiritual real estate. It is difficult to believe that something so small is sufficient to convince a skeptical world that Christendom’s substantial diversity does not matter. Besides, such a watered down, common ground version of Christianity cannot possibly be what God intended for the institution that would be the “pillar and ground of the truth” (I Timothy 4:15).

    The question we must address is whether we can afford to ignore any Scripture that is profitable for doctrine, reproof, correction, and instruction in righteousness for the sake of unity. If God is right and the whole Bible fits into these categories, what man has the authority to decide that some truth may be sacrificed in order that disagreeing Christians may cooperate? The choice is clear — do we associate with everyone who calls himself a Christian because of a humanized ecumenical philosophy, or do we separate from some according to divine instruction in the Bible?

    Biblical Christianity prescribes both a proper association with adherents to a “like precious faith” and a proper separation from Christians who contradict their identity with the truth. Holy Scripture is clear in its instructions on how to maintain this balance in the Christian life.

    1. The True Basis of Separation

      For a Christian to know whether to associate with one person or to separate from another, it is essential for him to understand the principles upon which such choices may be made wisely. If he does not, he will have difficulty recognizing what endangers his purity. The 6 classic illustration for this point is that the United States Bureau of Printing and Engraving trains its employees to identity flaws in the newly printed dollar bills by exposing them in training sessions to perfect bills only! Once they are indoctrinated with a perfect standard, they have no difficulty identifying what is acceptable and what is not.

      So what is the basis upon which a Christian associates with or separates from certain individuals or organizations? It is a Biblically correct relationship with Jesus Christ — which is not as general a statement as it may seem. If the real Christ is in us and His real Spirit is expressing Himself through us, the outward characteristics of our Christianity, such as theology, behavior, appearance, etc., will conform from within to the values of Christ as defined by Scripture. Christ will not contradict Himself. Therefore, He will produce the same theology and the same behavior and the same life values in everyone who belongs to him. Thus, all those who have the real Christ will outwardly look very much like each other. Associations will be obvious because of the striking similarity. Separations will be easy because of the obvious differences.

      The flaw in the evangelical ecumenism being promoted today is that it uses an erroneous basis for getting together. Christian unity, they say, is not based upon the striking similarity of all those who belong to Jesus Christ, but upon the ability of those who use His name to lay aside their differences. This raises a serious question — from where do the differences come? They certainly do not come from Jesus Christ, because He would never lead two different people to believe contradictory things about himself or anything else. For at least one of any two contradictory beliefs, there must always be a source other than Christ. And if a
      “Christian” is being molded by a source other than Christ, one must be concerned about the effect this un-Christ influence will have on Christ’s true followers (Biblical Christians) if they join hands.

      The Bible cautions the disciples of Christ against associations with those who claim to follow the Lord but whose doctrine and behavior give evidence they really do not (I Corinthians 5:7-11; Romans 16:17; Galatians 1:7-9; Philippians 3:14-21; Colossians 2:4-8; II Thessalonians 3:6,14; II Peter 2:1-2; II John 10; Revelation 2:14,20). It also instructs that both the error and the people who proclaim it are clearly identified so that less discerning believers may guard against associating with potentially harmful influences. Paul said “mark them” (Romans 16:17) and “note that man” (II Thessalonians 3:14). Talking in generalities about those from whom believers ought to be separated is not always sufficient. Sometimes it is necessary to be very specific.

    2. The Personal Aspect of Separation

      The Scriptures talk about the togetherness of the people who make up the body of Christ. Ephesians 4:14-16 says it this way: “That we…may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” In other places, the Bible uses words like fellowship, unity, assembling together, and oneness of mind to emphasize the importance of the integration of believers. How sweet is the fellowship of the Saints! Or is it?

      The people who make up the Church of Jesus Christ are definitely not fitly joined together. Nor has there ever really been a time in which this has been the case. Since the Church at Corinth in the first century, there have been divisions and schisms among those who claim to be God’s people. How could it be that the group which is intended to be so much together could have so many lines of separation within it? Does the Bible really support such fragmentation? Or, has the doctrine of separation erroneously led to the departmentalization of all those who are truly part of the body of Christ?

      The Bible does indeed instruct Christians to separate from other Christians along two lines: (1) those who claim identity with Jesus Christ but fail to confirm that identity with purity in their behavior, and (2) those who claim identity with Jesus Christ but fail to confirm that identity with purity in what they believe.

      1. Separating from Disorderly Beleivers

        God’s Word is very clear regarding a believer’s withdrawal of fellowship from disorderly brethren. One category of this type is found in I Corinthians 5:11 where several behavioral problems are said to dictate separation: including fornication, covetousness, idolatry, railing, drunkenness, and extortion. Another category of this type is found in II Thessalonians 3:6-15 where the disorderly brethren may not be committing heinous sins but they are failing to conform to Biblical instruction on responsible Christian behavior. These also are to be shunned.

        The purpose of such withdrawal is to impress the guilty person with the error of his ways and to direct him to re-evaluate his participation in such activities. Ultimately the separating believer is to seek an opportunity to offer forgiveness and comfort, confirming that the withdrawal of fellowship was based on love and not on snobbish piety (II Corinthians 2:6-8). This suggests that any association with disorderly Christians should be confined to exhortation and restoration ministries and not include recreation or fellowship.

        The moral dimension of Scripture requires that God’s children not touch the unclean thing (II Corinthians 6:17). Before we are saved we are all as an unclean thing, and all our righteousnesses are as filthy rags (Isaiah 64:6). However, when we are born again by faith in Jesus Christ, we are made clean and our scarlet sinfulness is made white as snow (Isaiah 1:16-18). Being clothed with the cleanliness of God’s righteousness (II Corinthians 5:21), we are automatically separated from the filth of a world saturated with ungodliness (II Corinthians 6:14-16). It is our duty to honor our association with Jesus Christ by refraining even from an appearance of touching unclean things (I Thessalonians 5:22).

        Unfortunately, some Christians have the potential of bearing an immoral influence when they are guilty of unrestricted indulgence in the works of the flesh. It is, therefore, not safe to spend a lot of time with people like this, lest we be enticed by them to touch the unclean things which have spoiled their testimonies (I Corinthians 15:33).

      2. Separating from Doctrinally Impure Believers

        Separating from professing believers who are doctrinally impure is a much more intense situation. They may appear to be very moral people and upstanding members of the Christian community. Yet, fellowship and cooperative ministry between these people and Biblical Christians offers a serious threat to the integrity of the Church.

        The reason for separating along doctrinal lines involves a policy of protectionism. As Paul admonished the Corinthians, “I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ” (II Corinthians 11:3). Fellowship with those who fail the test of sound doctrine threatens the purity of those who pass. Separation is necessary in order to prevent the leaven of false doctrine from corrupting their minds.

        Laying aside doctrinal differences is not really a proof that we love one another anyway. Instead, it is a destructive force that eats away at the truth. Fellowship and cooperative ministry among those who disagree doctrinally waters down the value of the inerrancy of Scripture. A willingness to compromise what one believes communicates a lack of complete confidence in
        the words holy men of God wrote as they were moved by the Holy Spirit. Are they true or not? If they are, they must be non-negotiable.

        The purpose of doctrinal separation is to challenge people to question the validity of what they believe. Ultimately, we hope for an opportunity to exhort and convince (II Timothy 2:24-26; Titus 1:9). Wisdom, of course, must be used in distinguishing between the opportunities to correct false doctrine and the danger it poses in a context of fellowship and cooperation. The only reason a Biblical Christian should have contact with adherents to false doctrine is to exhort, teach and rescue. All other contact risks the purity of what a Biblical Christian has obtained in Christ.

        Isolation from believers of false doctrine may be a necessary step. II John declares that such should not be received into one’s home, or into a local congregation. Romans 16:17 states that those who hold to contrary doctrine should be avoided. II Peter 2:1-3 proclaims that the failure to clean a house doctrinally can be destructive to the Body of Christ because of the contrary influence false teachers can have. These are all very definite statements about total avoidance of contact with those who promote unbiblical doctrine. They eliminate any and all forms of cooperation for the purpose of ministry or fellowship among those who do not agree doctrinally, regardless of how good the ecumenists make it sound.

    Conclusion

    The current fragmented state of the church is discouraging. Compacting is not happening. The joints are not supplying what is needed. There is ineffectual working in every part and the body at large is not being increased unto the edifying of itself in love. There is a real solution, however — accept the full volume of Holy Scripture as the exhaustive definition of true Christianity, full of doctrines to believe and guidelines for living: all of which is essential and none of which can be laid aside (II Timothy 3:16-17). Believe that true Christianity is thorough, substantive and authoritative; and, that it brings its adherents together, unified in their distinction from everything inside and outside the Church which does not agree.

    Separation for the Biblical Christian will be a logical outworking of his spiritual wisdom. He will understand its necessity to protect the weak, but he will constantly seek opportunity to admonish and correct the errant. He will know when and how to dine with sinners without damaging his identity and when it would be better to stay away. He will be able to discern when to associate with disobedient brethren, so that he may teach them the way more perfectly, and when to withdraw, demonstrating to them the error of their ways.

    His associations will also stem from a mature understanding of Biblical truth. They will be confined to those who are strikingly similar to himself and to those whose doctrine and living standards provide a compatibility that is natural and not forced by compromise.

    It is unfortunate that separation is as much a necessity in the Christian life as association, but real unity in the Body of Christ can only be secured by an unedited agreement in Biblical truth. The lesser process of agreeing on the essentials and elevating “love” above truth actually destroys the integrity of the Church rather than enhancing it. God Himself says it best in His own rhetorical question, “Can two walk together, except they be agreed?” (Amos 3:3).

A Need for Revival

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by David E. Moss

In Lancaster County, Pennsylvania, there lives a quaint people called the Amish. They are different from everyone else, dressing in very plain clothing, traveling by horse and buggy instead of motorized vehicles, and living without electricity. Because they are so different, they are also a curiosity. People travel from all over the country to observe these folks and their ways. Tourists look at these people with wondering eyes and ask many questions to try to understand how they can live in such contrast to the world around them. They wonder why they persist in an unchanged culture while everyone else has conformed to the gradual changes that have taken place in civilized human society. From time to time there are individual Amish people who fall away from the old ways and adopt a modern lifestyle. But the faithful continue on, unmoved by all the conveniences and opportunities for change that lie at their finger tips.

Would to God that we could say the same for the evangelical Christian community. If it were unchanged from its biblical foundations, the church too would be a curiosity in this world. People would gaze at it with the same wonder, being puzzled at how Christians could live so differently, believe so dogmatically, and walk so confidently in the midst of such a perverse and crooked generation. They would ask questions and try to understand what keeps Christians focused and unmoved by all the things that stand in contrast to their faith. And there would be more than curiosity. In seeing the difference between Christians and themselves, people in the world would ask how they could escape their culture of darkness and join the Christians in the society of light.

But this is not the way it is. The evangelical Christian community has adopted change as its policy and has assimilated the fads, philosophies, and follies of each new generation to such an extent that the Christian’s vocabulary, wardrobe, music, forms of
entertainment, social mores, and moral values have become a mirror image of the world’s. Now, the world’s only curiosity about the church is its claim to be different.

How did it get to be this way? Is this really what God wants for the church? Can it be changed?

God’s Desire For The Church

In 2 Corinthians 6:4-18, God makes an emphatic statement about the distinction that exists and should be maintained between His people and the people of the world.

14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?

16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

He says that a yoke between believers and unbelievers is an unequal yoke and should not be entered into. He also says that believers should be separated from unbelievers and should not touch the unclean thing.

  1. God wants the distinction that exists between His people and the people of the world to be maintained.

    There is a profound difference between believers and unbelievers. Believers are characterized by the righteousness of God with which they are clothed in the moment of their salvation. They walk in the light which reveals the way of truth and godliness.
    They are the body of Christ, which is intended to be a reflection of the Savior to the lost world He seeks to redeem. They are people of faith, who believe God implicitly and trust Him for everything from daily provisions to eternal security. Unbelievers could not
    be any more different from believers than they are. Unbelievers walk the path of unrighteousness and do the opposite of everything that pleases God. They walk in darkness and do not the truth, having changed the truth of God into a lie. They are the children of the devil, doing the works of the one who is the enemy of Christ. They are devoid of faith, refusing to glorify God as God, and changing the glory of the incorruptible God into an image of their own imagination. Between these two entities there could not be a stronger contrast. Believers are the temple of God, the place of His residence, housing the very substance of the divine nature (2 Peter 1:4). Unbelievers are idolaters, worshiping themselves, or other creatures, or evil spirits who have rebelled against the true God (Romans 1:18-32).

    God wants this profound difference between believers and unbelievers to be observed and protected by a practice of separation. God does not want believers to fellowship with unbelievers. That is, He does not want believers to participate with unbelievers in common activities, the moral implications of which contradict the righteousness of God. God does not want believers to have communion with unbelievers. That is, He does not want believers to share with unbelievers in anything that by association would dim a believer’s testimony. God does not want believers to have any concord with unbelievers. That is, He does not want believers to make compromises with unbelievers that would devalue a believer’s integrity by making him appear to be similar to an unbeliever. God does not want believers to have any part with an unbeliever. That is, He does not want believers to participate with unbelievers
    in joint ventures that would obscure the distinction between the faithful and the faithless. God insists that there is not nor can be any agreement between believers and unbelievers. Believers are the temple of God. Unbelievers are idolaters. The reality of the distinction is clear. The maintaining of the distinction is the spiritual duty of a child of God.

  2. God wants believers to refrain from touching the unclean thing.

    The obvious thing from this part of God’s directive is that something is unclean and God wants His people to have absolutely no contact with this unclean thing.

    What is the unclean thing? In the Old Testament, God named specific things that were unclean. They consisted of such specific things as the carcasses of unclean animals and the bodies of people who have certain diseases or infirmities. In this New
    Testament context, God makes it equally clear what He considers to be unclean. Unrighteousness, darkness, Belial, infidelity, idolatry, and, by implication, anything associated with these matters clearly constitute the unclean thing to which God refers as taboo for believers. Although these things appear to be of an intangible nature, they have very specific tangible applications.

    What does it mean not to touch the unclean thing? It means to have no contact with those things. Contact would soil or spoil the testimony of a believer and the New Testament is replete with instruction concerning God’s desire for the cleanness of His people. He calls for purity in 1 Timothy 1:5. He calls for holiness in 1 Peter 1:15-16. He calls for sanctification in 1 Thessalonians 4:3-4. He calls for chastity in 2 Corinthians 11:2. He calls for a good and pure conscience in 1 Timothy 1:19 and 3:9. He calls for godliness in 1 Timothy 4:7. He calls for righteous living in Titus 2:12. This can only be achieved by a concerted effort to refrain from touching those things in this world that are contaminated with uncleanness.

    God makes it abundantly clear that as His people are delivered from sin by His Son Jesus Christ, they are given a definite distinction from those who have not been delivered. He wants that distinction to be visible and obvious and constantly on display. Let your light so shine before men, Jesus said, that they may see your good works, and glorify your Father which is in heaven. Do not hide it under a bushel basket. Put it in a visible place for all to see (Matthew 5:14-16).

The Crisis

Many believers have rejected this directive from God. Instead of maintaining a distinction between themselves and the people of the world, many Christians have embraced the people of the world and have emulated their appearance, values, activities, etc. Instead of refraining from touching the unclean thing, many Christians have refused even to consider what the unclean thing might be, and have chosen rather to touch everything that is available to them in this world without making moral judgments about doing so.

As a result there is a serious identity crisis in Christianity. The world looks at Christianity and it cannot see a reflection of Jesus Christ, because Christians do not resemble Him. Christians today tend to resemble the world. Consequently, the world looks at Christianity and sees a mirror image of itself. It sees the same moral flaws, the same selfish ambitions, and the same diabolical ethics that characterize its own. As a result, the world is uninterested and unmoved by the message of the church because it is a hollow message being proclaimed by those who by appearance do not seem to have been affected by it.

What are the mistakes that Christians have made that has brought about this crisis of identity?

  1. The Acceptance of the World

    God said that Christians are not to love the world, neither are they to love the things that are in the world (I John 2:15). Yet that is exactly what they do. Christians love the way the world dresses. In spite of God’s insistence that His people dress modestly, skimpy and revealing clothing are typically worn by professing believers. In addition, cries of legalism are cast into the face of any Christian who attempts to define modest guidelines for the clothes Christians choose to wear. Many Christians also love the way the world sings. There is a popular argument that modern styles of music are being used by Christians to help certain groups of people identify with the message of the church. But what really happens is that when Christians adopt the world’s design of musical styles, Christians learn to love them and tend to use them as a means of entertainment and personal gratification and not just as bait for seekers. Many Christians also love other things that are in the world including such things as
    questionable forms of entertainment, unethical choices, and immoral values. For example, on more than one occasion I have been approached by a young couple who wanted to be married, of whom both professed to be believers, yet they were already living together in the same house or apartment and were already sexually active as if they were husband and wife. When confronted with the immoral nature of their living conditions, some of these young people have been literally appalled that I would suggest they were committing sin and living in fornication. They reasoned that since they were engaged and fully committed to be married, their living conditions were completely justified. They had no sense of guilt or remorse for what they were doing and resented that I tried to make them feel guilty. They had no idea that they had succumbed to the influence of the world’s moral values which contradict the Word of God. [The number of unmarried couple households in the USA increased sevenfold from 1970 to 1996. In 1970 there were 523,000 unmarried couple households. In 1996 there were 4 million. The world clearly accepts living together without being married as a legitimate lifestyle. God clearly rejects it (1 Corinthians 7:1-2) yet many Christians accept it right along with the world.] The saddest thing of all is that in each case like this that I know of, the couple was able to find another preacher who was willing to perform a church wedding ceremony for them without confronting the moral implications of their living conditions. Such moral values do not come from the Bible. They come from the world. And many Christians love the world’s low standards, gleefully living by them in spite of the what God has said.

  2. The Indulgence of the Flesh

    The Bible says that the works of the flesh stand in stark contrast to the fruit of the Spirit and that if we walk in the Spirit, we shall not fulfill the lust of the flesh (Galatians 5:16-26). Yet Christians seem to be completely devoid of discernment in distinguishing between the things of the flesh and the things of the Spirit. In their love for the world, Christians have allowed the will of their flesh to rationalize away the immoral connotations of many activities. In the spirit of politically correct speech, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, revellings, and such like (which constitute the works of the flesh – Galatians 19-21) are repackaged in religiously palatable euphemisms, allowing Christians to indulge in them without a sense of guilt. For example, a popular Christian musical artist was discovered to be having an affair with a man in violation of her marriage covenant. Yet she was successfully painted as a victim, allowed to go through an appropriate time of healing and in the process maintained an undiminished level of popularity with her fans. In another case, a nationally known evangelical preacher experienced difficulties in his marriage and made
    a promise to his congregation that if his marriage ever ended in divorce he would resign as pastor; yet when the divorce actually occurred, he was allowed to break his promise to the people and ignore the biblical qualifications for serving as a pastor. In spite of these things, He continues to be heralded as one of America’s great preachers. In other cases, Christians are known to have abortions, live as homosexuals, consult ouji boards, play the lottery, drink alcohol, sow discord among the brethren, lie, cause
    divisions and split churches, yet they still preach in pulpits, serve on church boards, teach Sunday School classes and proudly profess their Christianity. Something is seriously wrong when the flesh can be so readily indulged by those who earnestly align
    themselves with Christ and in spite of it they are still applauded as notable Christians.

  3. The Failure to take the Devil seriously.

    The Bible says that the Devil is our adversary, acting like a roaring lion, determined to devour his prey (1 Peter 5:7). Yet many Christians exert little or no effort in trying to resist him. They seem ignorant of his wiles and his uncanny ability to transform himself into an angel of light. Thus they fall prey to the Devil’s most subtle trick. He infiltrates the very ranks of professing Christians and successfully deceives some of the most well meaning of them. The trick of the Devil has been to create a wide diversity of doctrines within the church, many of which actually contradict each other. Based on this diversity, many Christians are then confused as to which is true and which is not. The diversity of beliefs among professing Christians then is used to convince many that much of the Word of God is irrelevant and should be set aside for the sake of the more important issues of peace and unity. By this means, the Devil successfully prevents much of God’s truth from be taken seriously by those who profess to believe. As a result, Christians who still preach the whole counsel of God are shouted down as legalists, bigots, and promoters of negativism by fellow Christians, while the Devil stands in the corner and laughs. The sad result is a fulfillment of a biblical prediction. In the latter times, the Bible says, some who have been part of the faith will depart because they gave heed to seducing spirits and doctrines of devils (1 Timothy 4:1).

Conclusion

Because they have loved the things of the world, have given in to the will of the flesh, and have failed to resist the Devil, many professing Christians bear little resemblance to Jesus Christ. Instead, they look pretty much like everyone else. In fact, in many cases they look worse. By professing that Christ has made them to be different from everyone else in the world, yet appearing to be very much the same, Christians often come across as hypocrites. Many unbelievers refuse to attend church services or listen to a gospel witness because they have come to believe that all Christians are hypocrites. While some of the accusations of hypocrisy are merely stereotypical, far too many have legitimate grounds.

God’s intention is that his redeemed people bear a testimony of the Savior to the lost world. This testimony is to consist of both word and deed. It is not enough for us to echo the words of the gospel; our lives must resound with a reflection of the person and
nature of Christ. God said, Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the
gospel (Philippians 1:27).

God appointed all believers to be participants in a holy and royal priesthood, offering up spiritual sacrifices, acceptable to God by Jesus Christ, and showing forth the praises of him who called them out of darkness into his marvelous light (1 Peter 2:5,9). As priests to the world, it is a Christian’s duty to publicly demonstrate the difference between what is holy and what it is unholy and between what is clean and what is unclean (Leviticus 10:10, 1 Peter 1:15-16).

The same grace of God that brings salvation also teaches redeemed people that ungodliness and worldly lusts are to be denied in the pursuit of living soberly, righteously, and godly in this present world. The grace of God is intended to make a difference in a person’s life not only for eternity, but for the present experience on earth as well.

It is God’s will that every believer know how to possess his vessel in sanctification and honor (1 Thessalonians 4:4). This requires abstaining from unclean things that are available in this world. It requires restraint and discipline in faithfully walking in the Spirit so that the works of the flesh will not be fulfilled in the life of a believer (Galatians 5:16).

It is necessary for Christians to be aware of the enemy, to take him seriously, and to resist him diligently. No believer need be intimidated by the Devil. God has promised that when a Christian resists the Devil, he will flee from them (James 4:7). It is necessary, however, for Christians to actively and diligently resist the Devil, or he will not flee.

The world, the flesh, and the Devil have done us in. The Bible says that friendship with the world is enmity with God (James 4:4). The Bible says that he who sows to the flesh reaps corruption (Galatians 6:8M). The Bible says that the snare of the devil brings reproach (1 Timothy 3:7). When a lost world cannot see Christ in Christians because large numbers of them are at enmity with God, are contaminated with corruption and are bearing reproach, there is a serious crisis in Christianity.

What can be done about it? It is because of this crisis that many are calling for revival. They would like to see a passionate movement sweep across Christianity in which masses of professing believers are compelled to fall on their knees and renew
themselves spiritually before God. There have been such revivals in the past, but the results have often been tenuous and short lived. Biblical revival actually works in a reverse of this plan. It begins with the individual and swells as others become personally involved one at a time. Repentance is not corporate, but personal. Sanctification is not corporate, but personal. Each professing Christian must examine himself (2 Corinthians 13:5; 1 Corinthians 11:28). Each professing Christian must make himself transparent before God (Psalm 139:23-24). Each professing Christian must personally commit himself to spiritual renewal (Romans 12:1-2). Consider what would happen if many Christians did this. Each individual would be brought into harmony with the image of Christ. Collectively, they would resemble each other because they all individually resemble the same Person. The impact of this collective image of Christ on the lost world would be overwhelming. Christians would become a curiosity to the world, not because they are numbly following a movement, but because each and everyone is equally committed to their Lord and Master. The
people of the world would ask questions and try to understand what keeps Christians focused and unmoved by all the things that stand in contrast to their faith. And in seeing the difference between Christians and themselves, people in the world would begin to ask how they could escape their culture of darkness and join the Christians in the society of light.

It is okay to pray that revival would sweep across Christianity. But too often, those who pray for revival sit passively and wait for it to start someplace else. If revival will ever occur, it is going to have to start with me — and with you. You and I are the key to solving the crisis in Christianity.

Alcohol

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by David E. Moss

One of the major social issues of our day is the use of alcoholic beverages. The hypocrisy of our secular society on this subject is distressing enough. Even more disappointing, though, is the lack of knowledge among Christians about the evils of this wicked substance. In spite of what many wish, the Bible is immensely clear in its attitude toward alcoholic beverages and their uses by those who belong to Christ.

Our society insists upon labeling alcoholism as a disease. Because of this we have been well informed about its effects and consequences. Intoxication is one of the major causes of accidents, injury and death on the nations’s highways. So serious is this problem, that extensive advertising campaigns have been conducted to convince people that they should not drive if they have been drinking. Even if a drunken person is not driving an automobile, he still jeopardizes the lives of other people, especially his family members who are constantly exposed to his irresponsible behavior. Then, of course, there is the danger to one’s own health which
results from consuming alcoholic beverages. The long range effect has the potential of leading to irritation and inflammation of the digestive system and may seriously affect the heart, liver, stomach, and other organs. In very small doses, alcohol destroys brain cells, which means the cumulative affect of long term use may cause the alteration of the personality due to extensive brain damage.

The Bible, on the other hand defines drunkenness as sin. It is one of the works of the flesh listed in Galatians 5:19-21 along with such things as adultery, fornication, idolatry, heresies, and murders, among others. There are a multitude of Bible verses that address the evil of the substance and the spiritual consequences of its use. For example, Proverbs 20:1 says, “Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.” Proverbs 4:17 associates wine with violence and Proverbs 23:31-33 declares that the use of alcohol leads to promiscuity.

With all of the information available from both a secular and spiritual perspective, there are still Christians who insist that a little drink now and then is acceptable. Is it okay? Or, can the case be made for total abstinence?

Seeking A License To Drink

For those who want to indulge, the contention is that the Bible never says it is wrong to drink alcohol; it only says it is wrong to drink a lot of alcohol. Indeed, there are Bible verses that appear to support this. In Ephesians 5:18, only excess seems to be criticized. I Timothy 5:23 suggests a “little wine” is good for the stomach. I Timothy 3:8 and Titus 2:3 instruct deacons and aged women not to be given to much wine. And, Proverbs 31:6 proposes that wine has medicinal value, both physically and psychologically.

Besides, the argument continues, Jesus himself drank wine. In Matthew 26:27-29, He even blessed a cup full of the fruit of the vine, gave it to His disciples and told them He would drink it with them again in the Kingdom to come.

A serious question must be asked, though. Why would Jesus encourage the use of such a deadly substance? The assumption is that if Jesus drank wine, He drank alcohol. But did He? Or, were there wines in the Bible which contained no alcoholic content? If so, how
does this affect some of the contexts which suggest the use of wine?

Understanding Wine in the Bible

While the current usage of the word wine refers exclusively to beverages of alcoholic content, this has not always been the only definition of the word. In older dictionaries, wine is defined more generally as a beverage derived from the fruit of vines which may be either alcoholic or non-alcoholic.

New Century Dictionary, published by Appleton-Century-Crofts, Inc. in 1927: Wine is “unfermented grape juice; also, the juice, fermented or unfermented of various other fruits or plants, used as a beverage, etc.” (Page 2214)

It is equally true that the Bible uses the word wine to refer to both fermented and unfermented beverages. William Patton, in his book Bible Wines or Laws of Fermentation and Wines of the Ancients, states,

In the Hebrew Scriptures the word “yayin” in its broadest meaning, designates grape-juice, or the liquid which the fruit of the vine yields. This may be new or old, sweet or sour, fermented or unfermented, intoxicating or unintoxicating (page 56). In the New Testament we have oinos, which correspond exactly to the Hebrew yayin. As both yayin and oinos are generic words, they designate the juice of the grape in all its stages (page 62).

Just because Jesus drank wine does not mean He drank alcoholic beverages or that He meant for anyone else to do so. In fact, at the last supper Jesus designated the bread of the Passover as representative of His body and the wine as representative of His blood. The bread was unleavened which means it contained no yeast. Yeast in the Scripture was consistently used as a symbol of sin and since Jesus was Himself without sin, He was careful to use a yeastless bread as a symbol for the perfect body that would serve as the sacrificial lamb without blemish. It is unreasonable then to believe that Jesus would use a deteriorated, intoxicating wine to symbolize His pure blood that would pay for all man’s sin? Some would argue that because He took upon Himself the sin of the whole world, alcoholic wine serves as a better symbol for the contamination Christ experienced on the cross. If Christ wanted to include the
contamination of sin in the symbols of His sacrifice, He would have imposed it upon the bread, not the juice, for the payment of sin required a pure blood that could wash away the sin of mankind, which is evidenced by the contamination of the flesh.

Clearly, the wine Jesus used in the “Last Supper” was unfermented. It would have been totally uncharacteristic of Christ, who never committed any sin and at the time of the Last Supper had not yet taken upon Himself the sin of the whole world, to have consumed an intoxicating substance even in the smallest of quantities, jeopardizes the perfect condition of his flawless humanity.

The use of unfermented wine was in common usage during Bible days. William Patton documents its usage as well as the processes used to preserve the grape juice in its sweet form. Augustine Calmet, the learned author of the Dictionary of the Bible, published around
1700 said, “The ancients possessed the secret of preserving wines sweet throughout the whole year.” Furthermore, many men of ancient times testify to this including Aristotle, Columella, Pliny, Horace, Virgil and others.

The Scriptures treat wine in two respects which correspond to its fermented and unfermented conditions. Some Scriptures condemn wine as an evil substance and use it to illustrate judgment and wrath. Other references praise wine as a sweet substance to be enjoyed and use it to illustrate blessing and worship. The distinction is obviously not based upon quantity of consumption, but upon kind. Fermented wine is always the evil substance and unfermented grape juice is the sweet.

The Logic of Total Abstinence

  1. A Christian is crucified to the flesh.

    Drunkenness is a work of the flesh (Galatians 5:21). Those who belong to Jesus Christ have “crucified the flesh with the affections and lusts” thereof (Galatians 5:24). Therefore, to open the door to the works of the flesh by consuming any form or quantity of a substance, that is clearly related to the works of the flesh, contradicts the work of Christ in rescuing us from those things. As sanctified and justified people, we have been washed clean of such things (I Corinthians 6:9-11). Our past involvement in them is sufficient indulgence for the flesh (I Peter 4:1-4). We ought to leave it alone.

  2. A Priest Is To Show The Difference Between What is Holy and What is Unholy.

    Every Christian has been designated a priest as a member of the Body of Christ. I Peter 2:5 says, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”

    Old Testament regulations for priests mandate some important principles for the way every believer should conduct his life. In Leviticus 10:9-10, priests were forbidden to consume any alcoholic beverages at a time which would leave any trace of the substance in his system when he entered the tabernacle. Large groups of people watched the priests go into the tent where the very glory of the presence of God dwelt. It was absolutely essential that the priests demonstrate the holy nature of God by entering His presence in the most sanctified state possible. Other wise, God’s integrity could have been jeopardized. The present day parallel should be obvious. Not only are Christians priests, their bodies are the temple of the Holy Spirit (I Corinthians 6:19). If God did not want any alcohol in the system of an Old Testament priest when he entered the Tabernacle, He surely does not appreciate any alcohol being poured into the very tabernacle (human body) where He is presently dwelling on earth.

Conclusion

As far as the contexts are concerned where Bible verses seem to give approval for consuming alcoholic beverages, there is a logical explanation for each. For example, when elders are instructed to be “not given to wine”, total abstention is clear. But what is meant when the deacons are told not to be given to much wine? It was common practice in Roman influenced culture to eat and drink at regular meals in such quantity as to cause regurgitation. Consuming a large quantity of beverages was part of the process and being given to much wine became an idiom referring to gluttony.

Excessive drinking, even of uninebriated drinks, was a vice prevalent in the days of St. Paul, and corresponded to gluttony, also common — the excessive use of food, but not of an intoxicating kind. (The Temperance Bible Commentary by F. R. Lees and D. Burns, published in London, 1868, page 368.)

There is not one Bible reference that can be used to justify even the smallest consumption of alcoholic beverage. When Timothy is told to drink a little wine for his stomach sake, it is a reference to unfermented wine. The medicinal use of alcohol was largely external (Luke 10:34). The condemnation of drunkenness in no way is intended to be a license for lesser forms of consumption.

Alcoholics certainly need help because of the addictive nature of intoxicants. There are physical, mental and social consequences of their long term use. Professional help is required and freedom does not come easy. Any assistance must include both medical and spiritual therapy if full recovery is to be secured.

The best cure for alcoholism, however, is to totally abstain from ever using the substance in the first place. At one time, we enjoyed a Constitutional amendment prohibiting the consumption of alcoholic beverages. Unfortunately, our government felt it better to license the use of a deadly substance than enforce the law.

Compromise is never a wise solution for a Christian. If we really want to show the world what God is like, we must avoid indulging in vices that contradict such a testimony. Isaiah 5:22-23 says, “Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him!” It is a spiritual oxymoron to say that a person is strong enough to drink a substance that makes him weak. Be a truly strong believer-priest. Be clean from all the wicked substances of the world and demonstrate the difference between the holy and the unholy.