The Proclaimer

PROCLAIMING THE GOSPEL OF CHRIST TO A LOST AND DYING WORLD

Edited and Published by Jack Critchfield

Why Study The Old Testament?
Jack Critchfield

There are some brethren today who actually feel that it is wrong for Christians to teach or study the Old Testament since we are no longer under it today. The question has been asked more than once, "Why do we need to study the Old Testament?" The reasoning goes something like this; "We don't live under the Old Testament, so there is nothing we need to learn from it. There have even been instances where people have walked out of classes when the Old Testament was mentioned.

While it is certainly true that we are no longer under the Old Covenant (Col. 2:14), that is not to say that we can no longer benefit from a study of the Old. Romans 15:4 states, "For whatever things were written before were written for our learning, that through the patience and comfort of the Scriptures might have hope." And in speaking of some of the sins of Israel in the wilderness and what they incurred, Paul told the Corinthians, "Now these things became our examples, to the intent that we should not lust after evil things as they lusted," (1 Cor. 10:6). But how could we even know of these Old Testament examples, unless we study then?

Consider also that Matthew, Mark, Luke, and John deal primarily with the life of Christ. Though we refer to these books as part of the New Testament, the New Testament age did not really begin until after Christ's death on the cross (Heb. 9:15-18). Does that mean since we are no longer under the Old Testament period that we should not study about the life of Jesus from these books? To overlook Jesus would be to overlook eternal life and the way there (Jn. 14:6; 8:24).

And consider also the numerous times, the Old Testament is alluded to or quoted in the New Testament. If we shouldn't study the Old Testament, should we overlook the hundreds of verses that are quoted from it in the New Testament? The New Testament would definitely be much smaller if all of the Old Testament verses and passages in it were eliminated -- and would not our faith be much "smaller," also. For pointing out the fulfillment of Old Testament prophecy is one of the strong evidences toward the divine inspiration of God's word, as we realize that the Old Testament was completed about 450 years before Christ came into this world; and longer still, before the writing of the New Testament. Seeing these prophecies, their fulfillment's, and being made aware how highly improbable it would be for these to come about by mere chance or coincidence can do a lot for a person's faith; and I believe that by citing these Old Testament prophecies and showing their New Testament fulfillment's is a good way for one to "... always be ready to give a defense to everyone who asks you a reason for the hope that is in you....'' (1 Pet. 3:15). "Defense" comes from the Greek word "apologia," from which our word "apologetics" comes; and that is defined as, "The branch of theology concerned with the defense or proof of Christianity," (Random House Dictionary). Surely, Bible prophecy is one such area to cover in apologetics.

It has been said by some that "the Old Testament is the New Testament concealed, and the New Testament is the Old Testament revealed." For many verses and passages this is so, especially in connection with Old Testament prophecies that are fulfilled in the New Testament. I can think of no better commentator for these Old Testament revelations than a New Testament writer who had been inspired by the Holy Spirit. To read in the New Testament that Christ was born in Bethlehem is one thing, but to read this prophesied in the book of Micah, 700 years prior to the birth of Christ, is even more astounding.

There are many lessons to be inferred from the Old Testament. Even though we are no longer under its laws, it will help us to better understand the nature of God and our need to obey Him, for true faithfulness implies adherence to the Lord's commands.

How thankful we can be for the Old Testament and the truths it can instill. According to Paul, it is that which made Timothy "...wise for salvation through faith which is in Christ Jesus," (2 Tim. 3:15). He called these writings "Holy," which Timothy had known from his childhood. It's hard to conceive of writings that the Holy Spirit has called "Holy" as being something that one should not study because it would be "wrong" to do so. When did these "Holy" writings lose their sacredness? Just because the gospel came with more glory does not mean that the Old Testament had no glory nor has no value today (cf., 2 Cor. 3:7-11).

Following his remarks in 2 Timothy 3:15, Paul goes on to say in the next two verses: "All Scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be complete (perfect, KJV), thoroughly equipped (furnished, KJV) for every good work" (2 Tim. 3:16-17).

Is the "All Scripture" only the New Testament writings that were inspired by God? Peter answers this by saying, "for no prophecy ever came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit," (2 Pet. 1:21). And in his first epistle, Peter writes about these Old Testament prophets "who prophesied of the grace that would come to you." He points out that they "inquired and searched diligently...seeking to know what or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow" (1 Pet. 1:10-11). The "All Scripture" includes these Old Testament writings as well.

So, though we realize that to go back to the Old Testament, thinking we must keep its laws in order to be saved, would be wrong and cause the Christian to be cut off from Christ and fall from grace (Gal. 5:4), still there are many good truths, principles, examples, and history to be learned in the Old Testament which can lead, as we have seen, to encouragement, hope, and salvation in Jesus (Rom. 15:4; 2 Tim. 3:15).

Let us not overlook this large -- and valuable -- portion of the Bible: the Old Testament.

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Holiness - God & Man

The Hebrew word (qodesh) which is translated holiness in our English Bible is defined as, "A sacred place or thing; rarely abstract, sanctity..." (Strong's). Brown-Driver-Briggs says, "a set apartness." As such, it is generally used to denote something that is set apart (separated) from sinfulness. In effect, if a thing is holy it is sanctified, pure, whole. In the Bible, we find this word used with reference to both God and man. Notice the following:

The Holiness of God
We find, as we traverse the scriptures, many passages showing holiness to be an attribute of God. Another fact is made abundantly clear as we look at this attribute; in God alone is holiness complete. When we speak of the holiness of God, it must be understood we are referring to the fact that He is completely separate from evil. There is no sin in God. He is wholly good. There are many passages which affirm the holiness of God. Exodus 15:11, "Who is like You, O Lord, among the gods? Who is like You, glorious in holiness, fearful in praises, doing wonders?" Psalm 99:9, "Exalt the Lord our God, And worship at His holy hill; For the Lord our God is holy." Psalms 111:9, "He has sent redemption to His people; He has commanded His covenant forever: Holy and awesome is His name." As we look at these and others, we can see, truly, God is the epitome of holiness.

The Holiness of Man
When we speak of holiness with regard to any man, we recognize that the attribute is not complete in man. In other words, no man is wholly good. We read from Romans 3:23, "For all have sinned and fall short of the glory of God." Notice the following from Unger's Bible Dictionary, page 495, "...(4) Holiness, so far as it appears in man anywhere, is an outcome of God's gracious work in salvation, and yet not without the proper exertion of one's own free will, and the putting forth of strenuous effort (Eph. 4:22,24)."

This passage in Ephesians is very revealing. Paul writes, "that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness" (Eph. 4:22-24). We must realize that we are saved by the grace of God. However, that salvation and resulting holiness is available only as we "put off" the old man, and "put on" the new man.

If we are willing to apply ourselves, it is possible to attain a high degree of holiness in this life. "Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1). It takes dedication and effort, but it is possible for us to maintain our purity and be sanctified, even in the midst of an ungodly and hostile world.

In fact, God demands that we strive to be holy (1 Pet. 1:15-16). All too often Christians are willing to embrace certain worldly influences, and in so doing compromise their holiness. Immodest dress, immoral hobbies, and ungodly associations all adversely affect our claim to holiness. Remember the solemn warning of scripture, "Pursue peace with all people, and holiness, without which no one will see the Lord:" (Heb. 12:14).

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Profaning Our Singing
By Glen Young

Ezekiel rebuked Israel because her priests had done violence to God's law by profaning God's holy things. They were guilty as charged because they had made no distinction between the holy and the common, neither had they caused men to discern between the unclean and the clean and have hid their eyes from my Sabbaths (Ezekiel 22:26). Those things which God had sanctified for holy use were being used in a common manner. When speaking to Aaron regarding the duties of the priesthood, God told him that the high priest should be able to make a distinction between the holy and the common (Leviticus 10:10).

The showbread was called holy bread (1 Samuel 21:4) because it was set apart [sanctified] for use in the Tabernacle. It was not to be used as bread in a common meal. It was not lawful for anyone to eat the showbread except the priests (Matthew 12:3-4). The showbread was one of those holy things which was not to be used in a common way.

When Nebuchadnezzar captured Jerusalem and destroyed the temple, he took the vessels of the temple. His son, Belshazzar, became king and gave a great feast to a thousand of his lords. During the feast, as they drank wine, Belshazzar commanded that the vessels from the temple of God be brought to him. The vessels were used as drinking vessels for the drunken orgy. These vessels made by Solomon were holy, sanctified for special use (1 Kings 7:48-50; 2 Chronicles 7-22). God was not pleased with Belshazzar's action. He saw a hand appear and write upon the wall. The writing said that Belshazzar had been weighed in the balance and was found wanting (Daniel 5:1-5). Belshazzar had profaned, made common, that which was holy. He had profaned that which was sanctified for a special use.

I have shown that in the Old Testament God took a dim view upon using holy, sanctified things for common use. The question is, `Does the same apply today?' The answer is yes.

Every Christian is to purge himself from the defilement's of the world that he might be a sanctified, holy vessel for the Master's use, prepared unto every good work (2 Timothy 2:21). This includes all that we are and the things we do.

The psalms, hymns and spiritual songs which we sing in our assemblies are set apart, sanctified, for special use (Ephesians 5:19; Colossians 3:16). They are set apart for the purpose of teaching and admonishing the Christian. They stir the Christian to a higher service and closer relationship with God and one another. To sing these psalms, hymns and spiritual songs with the accompaniment of a mechanical instrument, is to profane a holy thing. Note, it makes no difference if the instrument is only used outside of the assembly, it still profanes. It makes no difference if done by only one, it still profanes.

Christians need to learn the lesson of holy things. We need to develop the ability to make a distinction between the holy and the common.

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Jairus' Daughter Raised From The Dead
Clarence Johnson

In Matt. 9:18-26, Matthew tells us of the first recorded instance of Jesus' raising someone from the dead. "While He spoke these things to them, behold a ruler came and worshiped Him, saying, 'My daughter has just died, but come and lay Your hand on her and she will live.' So Jesus arose and followed him, and so did His disciples... And when Jesus came into the ruler's house, and saw the flute players and the noisy crowd wailing, He said to them, 'Make room, for the girl is not dead, but sleeping.' And they laughed Him to scorn. But when the crowd was put outside, He went in and took her by the hand, and the girl arose. And the report of this went out into all the land" (Matt. 9:18-19, 23-26).

In the more detailed accounts of Mark and Luke, we learn that the girl's father was Jairus, a ruler of the synagogue; that she was twelve years old and an only daughter; and that she had not yet died when Jairus first came to Jesus, but before Jesus got to where she was, a word come to Jairus that his daughter had died, thus, Matthew, in his brief account gets right to the point, as Jairus begged Jesus, "My daughter has just died, but come and lay Your hand on her and she will live." For details, see Mark 5:21-43 and Luke 8:40-56.

Some have understandably been confused by Jesus' statement: "The girl is not dead, but sleeping." Jairus' friends apparently took Jesus' words at face value and ridiculed Him for not realizing she was dead. Jesus, of course, knew she had died, but He also knew what no other person there knew -- that her death was only temporary. It was in that sense that He referred to her as sleeping -- and then He awakened her from the sleep of death.

There are a number of noteworthy things we could consider from this event. First, we note the faith of the synagogue ruler: "My daughter has just died... but lay Your hand on her and she will live."

Second, we note the power and authority of Jesus over both life and death. See John 11:25.

Third, let us point out that Jesus accepted worship. Godly MEN and godly angels refuse to be worshiped because they are not Divine, Acts 10:25-26; Rev. 19:10. Jesus on numerous occasions allowed men to worship Him, therefore we necessarily conclude that Jesus was indeed Divine. See Matt. 8:2; 14:33; 15:25; 28:9; Luke 24:52; John 9:38; 10:28.

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Can We Understand The Bible Alike?
Olen Holderby

I know that much has been said lately on this subject, especially in the gospel papers; and, I very well may not have read them all. However, I shall run the risk of being repetitious in order to say some things that need to be said

This writer is convinced that many problems which con-front brethren today are caused and propitiated by the claim, ''We all cannot see the Bible alike." Many of us have for years found this claim to be quite common in regard to our religious neighbors. When such people could think of no other answer, we expected to hear, "But, we do not all understand the Bible alike." In recent years this same claim is being heard more and more from the lips of our own brethren. To this writer such a claim sounds like a page out of a denominational publication; and it ought to be returned to its source. It seems that such a claim is made in an effort to bolster the idea that we must have "unity-in-diversity.'' If the claim is true, the alternative would at least be acceptable. But, is the claim true?

Before seeking an answer to his question, I wish to make it plain that I am not speaking of things indifferent within themselves as discussed in Romans 14. Rather, I am speaking of things commonly referred to as "doctrinal" matters, things upon which God has legislated. Some have misused Romans 14 in applying the principles there to doctrinal matters. I will not be dealing with Romans 14 in this article; however, I must insist that in order to so use Romans 14 one has to stretch both his imagination and the Scripture. If there was just one place in the "doctrine of Christ'' that endorsed the idea of "unity-in-diversity," it, no doubt, would have been produced long ago. But, no such place exists.

Now, let us go back to the statement, "We cannot all see the Bible alike." Several reasons (or arguments) shall be offered to show that such a claim is absolutely false.

1. The Old Testament prophesied of the simplicity of God's way. "Butter and honey shall he eat, that he may know to refuse the evil, and to choose the good" (Isa. 7:15). This is, as all may understand, a prophecy of the forthcoming Saviour; and that Saviour is our example (1 Pet. 2:21). Again, "And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein" (Isa. 35:8). Did the prophet accurately reflect upon God's way here?
2. God created man and in his own image (Gen. 1:26-27). As Creator of man God well knew man's limitations; and he knew the capabilities of man. God had this knowledge before he gave the gospel. The gospel came from the mouth of God (2 Tim. 3:16). The question is, could God give a gospel that all men could understand alike? If we say "no," we question the wisdom, the knowledge, and the power of God. So, our answer must be in the affirmative. The next question is, did God give a gospel that we all can understand alike? Dear reader, if you say "no," you question the mercy, the justice, and even the love of God for man. So again, the answer must be in the affirmative. Remembering, then, that God created man in his own image, and that God gave the gospel for man, to claim that "we cannot all understand the Bible alike" is an insult to the Almighty!
3. Paul called God's giving of the gospel a "revelation'' (Eph. 3:3). Of this word (apokalupsis) Thayer (p.62) says it means, "a laying bare ... a disclosure of truth, … concerning divine things before unknown." W.E. Vine concurs in this definition, but adds, "an uncovering . . . of 'the mystery,' the purpose of God in this age, Rom. 16:25; Eph. 3:3. . . an expression of the mind of God for the instruction of the church.'' Brethren, think about these definitions. We have all preached the gospel as the revelation of God to man. If the gospel is the revelation of God to man (and it is), it has to uncover, to make known to man the purpose of God for this age, it has to make known God's mind for the instruction of the church. If the gospel does not do that, it is not a revelation from God to man. Once revealed the revelation must be understandable in order to be a revelation.
4. We are commanded to understand this revelation. ''Wherefore be ye not unwise, but understanding what the will of the Lord is" (Eph. 5:17). "How that by revelation he made known unto me the mystery; (as I wrote afore in few words), whereby when ye read, ye may understand my knowledge in the mystery of Christ" (Eph. 3:3-4). How can anyone read these verses and then say, "we cannot all understand alike"? Would God command us to do something which we cannot do?
5. God's revelation to man is a complete revelation, containing all information necessary for our understanding and direction (2 Tim. 3:16-17). This revelation contains "all things that pertain to life and godliness" (2 Pet. 1:3). Again, I say, we must remember that God created man and knew exactly how to express his will so that man could understand. God implied that all men could understand the gospel when he commanded that the gospel be preached to every creature (Mk. 16:15). Further, God implied that all Christians could understand the gospel when he instructed that our lives conform to the gospel (Phil. 1:27; Rom. 12:2). Further implication for the same thing is implied in the command to study (2 Timothy 2:15). Yes sir, "The entrance of thy words giveth light; it giveth understanding unto the simple" (Psa. 119:130).
6. God has made our salvation contingent upon our understanding of his revealed will. "And ye shall know the truth, and the truth shall make you free'' (Jn. 8:32). We are to obey the truth to purify our souls (I Pet. 1:22); but, how can we obey that truth if we cannot understand that truth? Paul said that Timothy had ''known the holy Scriptures" from the time he was a child (2 Tim. 3:15). This would, of course, make reference to the Old Testament Scriptures. It seems to this writer that Timothy had things harder to be understood than what we have today; yet, he understood them. If we cannot understand that by which we arc going to be judged (Jn. 12:48), how can we prepare for the judgment?
7. Certain easily understood instruction could not be followed if we cannot understand what God wants of us. ''Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment'' (I Cor. 1:10). How could any number of people know that they were speaking the same thing, and speaking the truth, if they could not understand? How could they be of the same mind? How could ["mark them which cause divisions and offences contrary to the doctrine which ye have learned" (Rom. 16:17) if I cannot understand that doctrine?
8. Limitations which God's word places upon us forces the conclusion that we must understand his word. Consider again I Corinthians 1:10; we must speak the same thing and be of the same mind. The familiar statement of 2 John 9 further illustrates this point. If I cannot understand the doctrine of Christ, how can I know whether I am in or out of that doctrine?
9. Paul says that ''we walk by faith'' (2 Cor. 5:7); and ''without faith it is impossible to please'' God (Heb. 11:6). "So then faith cometh by hearing, and hearing by the word of God" (Rom. 10:17). If there is no word of God there can be no faith; and I cannot please him without that faith. If I cannot understand God's word, what happens to my faith? We can understand that if we operate in the realm of silence, we operate without faith; but, is this any worse than operating with a faith that is based upon a perversion? In what do I really trust? No longer can I say, with Paul, "I have fought a good fight, I have kept the faith." For my faith in him to be real, effective, and acceptable I must understand his word.

Still Folks Do Not Understand

All of that, you say, is well and good; yet many do not understand, and you wish to know why. Jesus spoke of an evil heart that did not understand (Matt. 13:15); not because they could not understand, but because they had an evil heart. Prejudice, envy, and jealousy all may preclude an understanding (Acts 17:5,32; 13:40-45). Stephen gave "stiff-necked and uncircumcised in heart and ears" as being at fault (Acts 7:51). Jesus, perhaps, assigned the reason for most not understanding, "Ye do err, not knowing the Scriptures" (Matt. 22:29). And, what causes one to not know the Scriptures? The answer comes bouncing back - a failure to honestly and sincerely study the Scriptures (2 Tim. 2:15). When an open and receptive heart comes to God's word, he can understand God's word. Yes, effort is required, sometimes much effort. Not only do some people learn more quickly than others, some have farther to go than others. But, every accountable person upon God's earth can understand God's word; and every group of such persons can understand God's word alike! If this is not so, there really is no standard at all.

The claim that ''we cannot all see the Bible alike" cannot be used to justify "unity-in-diversity." And, since we can all see the Bible alike, there is no valid reason to plead for ''unity-in-diversity.''

May God help us all to have room in our hearts for an understanding of his word; for, if we do not the consequences could be terrible, both in this life and the one to come.
Guardian of Truth, July, 15, 1993

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Jack Critchfield, Editor & Publisher
403 Coit Way, Salinas, Ca. 93907
critch1@juno.com or jcritch@jps.net