The Lord Jesus Christ is called the “Lamb of God” in John 1:29. Certainly in His death He fulfilled the prophecy of Isaiah 53:7 in that, “He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth” (Acts 8:32). When the chief priests and the elders accused Him personally, “he answered nothing” (Mt. 27:12). The following verses reveal, “Then said Pilate unto him, Hearest thou not how many things they witness against thee? And he answered him to never a word; insomuch that the governor marvelled greatly” (Mt. 27:13-14).

However, when attacks were made against His doctrine, He fought back. The silent lamb then became the Lion of the tribe of Judah (Rev. 5:5). Opponents to His doctrine were exposed as hypocrites, and left embarrassed, not daring to pursue further argumentation (Mt. 22:18, 46). Though many examples of Jesus’ masterful reasoning in defense of the truth could be explored, space only allows for the examination of one such confrontation in this week’s article.

Jesus cast out a demon from one who, as a result, gained the ability to see and speak (Mt. 12:22). The people marveled at the miracle, asking, “Is this the son of David?” (Mt. 12:23). From the powerful evidence, they had concluded that Jesus must be the Messiah, God’s king, the Son of David. The Pharisees, envious of Jesus’ influence over the people, slandered Him saying, “This fellow doth not cast out devils, but by Beelzebub the prince of the devils” (Mt. 12:23). Jesus response thoroughly refuted the charge of His enemies and plainly declared the lesson to be learned from such a staggering display of power in the spiritual realm; He said:

Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.” (Matthew 12:25-28.).

From the fact to which all agreed, a demon had been cast out, Jesus argued (1) that if the demon was cast out by the power of Satan, then Satan’s house would be divided, and (2) the followers of the Pharisee who claimed to cast out demons must then cast them out by the power of Satan as well. The Pharisees would have to admit first that Satan’s house is not divided. It stands and the power of it was evident from the demon possession taking place during that period of time. Next, the Pharisees would have to admit that when their followers claimed to cast out demons, they would not do such a thing by the power of Satan. Given those two admissions, the possibility that this demon was cast out by the power of Satan is removed. The only remaining possibility is that this demon was cast out by the power of God. Thus, Jesus—giving the significance of the miracle—concludes: “the kingdom of God is come unto you.”

Jesus’ wonderful love for the lost made Him go to the cross as a lamb to be sacrificed for the world’s sins, but it also moved Him to stand firm and argue when power-hungry religious leaders tried to obfuscate saving truths in the minds of those who were honest with the evidence. His reasoning was air-tight and His opponents knew it. Love is often redefined as acceptance in today’s world. To expose religious and moral sins that will cause the soul to be lost is thought by many to be unloving. Instead of accepting everything for the sake of others’ feelings, Jesus reasoned with others to bring out the truth and show right from wrong. Certainly, our approach must differ in regard to the attitude of the one involved in religious errors or moral sins (Jude 22-23); notwithstanding, to tell someone what stands in their way of being saved is loving and is following the example of the Lord Jesus Christ (Mk. 10:21). Let us learn to be like our Lord, to be lions or lambs when love deems it appropriate.

-Mark Day

Brother Hugh Fulford is a regular writer for several brotherhood publications. He also posts articles on Facebook under “Hugh’s News and Views”. Recently he posted the above titled article and it contains truths we should all reflect on as New Testament Christians. –Jerry Sturgill

1. Christian living, in its essence, involves walking in the steps of Christ (I Peter 2:21). Marshall Keeble (1878-1968), the great black evangelist, said, “When you take ‘Christ’ out of ‘Christian,’ all you have left is i.a.n., and that just means ‘I ain’t nothing’!” As we say today, brother Keeble was “spot on.”
2. Christian living demands that we “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (II Peter 3:18).
3. It expects us to observe all that Christ has commanded (Matthew 28:18-20).
4. It involves continuing “steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers” (Acts 2:42).
5. As a Christian everything we do in word or deed is to be done “in the name of the Lord Jesus Christ,” i.e., by His authority and for His glory (Colossians 3:17).
6. Christian living requires us to love the Lord our God with all of our heart, soul, and mind (Matthew 22:37-38).
7. It requires us to love our neighbor as we love ourselves (Matthew 22:39)
8. Christian living involves having the mind/attitude/disposition of Christ in all areas of life (Philippians 2:5-8).
9. Christian living requires us to live soberly, righteously, and godly in this present world (Titus 2:11-14).
10. It requires us to abstain from “fleshly lusts which war against the soul” (I Peter 2:11).
11. It demands that we love not the world or the things of the world (I John 2:15-17).
12. It expects us to “be careful to maintain good works” (Titus 3:8).
13. Christian living involves being the salt of the earth and the light of the world, and letting our light so shine that others may see our good works and glorify our Father who is in heaven (Matthew 5:13-16).
14. Christian living involves being living epistles (letters), known and read of all men (II Corinthians 3:2).
15. It demands that our conduct/manner of life “be worthy of the gospel of Christ” (Philippians 1:27).
16. Christian living requires us to be diligent to present ourselves approved to God (II Timothy 2:15).
17. It necessitates worshiping God in spirit and truth (John 4:24).
18. It involves being regular and faithful in attending the gatherings of God’s people for Bible study and worship (Hebrews 10:24-25).
19. Christian living demands that we “seek first the kingdom of God and His righteousness” (Matthew 6:33).
20. It requires us to search the Scriptures daily to differentiate between that which is true and that which is false in religion (Acts 17:11).

“And the disciples were called Christians first in Antioch”, Acts 11:26

21. Christian living demands that we “watch, stand fast in the faith, be brave, be strong,” and that we “let all that [we] do be done with love” (I Corinthians 16:13).
22. Christian living requires us to present our bodies as living sacrifices, holy, acceptable to God, knowing that such is our reasonable service (Romans 12:1). (Note: The entirety of Romans 12 is a succinct guide to faithful Christian living.)
23. Faithful Christian living demands that we abstain from the works of the flesh (Galatians 5:19-21).
24. It expects us to produce the fruit of the Spirit (Galatians 5:22-26).
25. Christian living demands that we “walk worthy of the calling with which we have been called” and that we endeavor “to keep the unity of the Spirit in the bond of peace” (Ephesians 4:1-3).
26. It requires us to put away lying and to speak truth with our neighbor (fellowman) (Ephesians 4:25).
27. It requires us to put on the whole armor of God that we may be able to stand against the wiles (snares, traps, tricks) of the devil (Ephesians 6:10-18).
28. Christian living necessitates thinking on the right kinds of things (Philippians 4:8).
29. It involves setting our mind on things above, not on things on the earth (Colossians 3:1-2).
30. Christian living requires taking heed that we not develop an evil heart of unbelief in falling away from the living God (Hebrews 3:12).
31. Christian living demands that we make our calling and election sure by adding various Christian graces to our lives (II Peter 1:5-11).
32. It requires that we understand that religion is not something we “get,” but something we do (James 1:27).
33. Christian living requires continuous walking in the light (I John 1:1-10).
34. Christian living demands that we not be gullible in what we believe, but that we put all teachers and teaching to the test, knowing that “many false prophets have gone out into the world,” including many who profess to be followers of Christ (I John 4:1).
35. Christian living requires abiding in the doctrine of Christ (II John 9).
36. Christian living requires earnestly contending for “the faith which was once for all delivered to the saints” (Jude 3).
37. It involves avoiding lukewarmness in our relationship with the Lord, and instead demands that we be “fervent in spirit, serving the Lord” (Revelation 3:14-16; Romans 12:11).
38. Christian living demands that we be “steadfast, immovable, always abounding in the work of the Lord,” knowing that our labor is not in vain in the Lord (I Corinthians 15:58).
39. Christian living requires us to be “faithful unto death,” knowing that we shall receive the crown of everlasting life (Revelation 2:10).
40. Christian living is centered in the reality that “to live is Christ, and to die is gain” (Philippians 1:21).

“Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf”, 1 Peter 4:16

-Hugh Fulford

After presenting the truth that the Christian is under grace, Paul asked, “What then? shall we sin, because we are not under the law, but under grace? God forbid” (Rom. 6:15). Rather than a flawless performance of the works of the law, the Christian stands before God in the grace provided by the Lord Jesus; He provides the means to stand justified before God, as Paul wrote in Romans 5:2, “By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.” In Romans 6:15, the apostle Paul again pursues the question he anticipates from those who misunderstand the grace of the Lord Jesus Christ. He begins with “What then?” similar to his question in 6:1—both questions introducing Paul’s clarification of the implications of being under grace. Some had slanderously accused Paul of teaching that we should do evil in order that good may come (Rom. 3:8). Since sin seemed to prime the pump of God’s grace, Paul’s adversaries suggested that his teaching indicated that we should sin more in order to produce more grace. To correct this caricature, Paul affirms the ethical living of those under grace and their complete submission to God. Yes, it is true that God’s grace abounded the more sin abounded (Rom. 5:20), but those who are saved by grace have died to sin (Rom. 6:7); thus, they have undergone a radical paradigm shift in their relationship to sin and would not have the mindset to sin more. The repulsiveness of the consideration to sin more is communicated forcefully by the response “God forbid,” in the KJV and ASV; however, this translation is considered by some to be “semi-profane” because it invokes the name of God while it is not found in the underlying Greek (McGarvey 593). “By no means!”—as the ESV renders it—or “Far from it!” are alternative translations of me genoito in Romans 6:15 (Bauer 197).

Law vs. Grace

To be “not under the law, but under grace” does not mean there are no laws in the Christian age. The question being entertained in verses one and fifteen of Romans chapter six is whether or not we should sin. On this basis Lard makes the point, “For, although we may not be under law, we can sin nevertheless, which implies that we are still under law in some sense” (211). It stands to reason that if there were no laws whatsoever, then no sin would be possible, for no law could be transgressed (1 John 3:4; cf. Rom. 5:13). Paul makes reference to fulfilling the law of Christ in Galatians 6:2; thus, there are courses of action that the Lord expects Christians to pursue. Christ does have laws that can be fulfilled or broken by us today. The point in the book of Romans is law-keeping is not the ultimate basis of one’s justified status before God. At its root salvation results from God’s grace.  Far from being a license to sin, grace, properly understood, motivates one to live so as to please God, the provider of grace.

-Mark Day

(BDAG) Bauer, Walter, F. W. Danker, William F. Arndt, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and other Early Christian Literature. 3rd ed. Chicago: U Chicago Press, 2000.

Lard, Moses E.. Commentary on Paul’s Letter to Romans. Delight, AR: Gospel Light.

McGarvey, J.W. and Philip Y. Pendleton. The Fourfold Gospel. Cincinnati: Standard Publishing Foundation.

A first-century inscription reads, “The beginning of the gospel of Caesar Augustus.” The word “gospel” was used in the first century to refer to an objective fact of crucial importance to the world at large. That Caesar Augustus had ascended to the throne was a fact about which all of the empire had to hear because of its tremendous effects. However, during Augustus’ reign (27 BC to 14 AD), there was a king born whose ascension to the throne would be far more significant than any king throughout history. The Gospel of His Kingship is still being heralded today.

Mark 1:1 reads, “The beginning of the gospel of Jesus Christ, the Son of God.” Early on the Gospel accounts introduce John, who heralded the nearby coming of a kingdom and baptized in the Jordan those supplicants who responded for remission of sins (Mt. 3:1-12; Mk. 1:2-8; Lk. 3:2-17; Jn. 1:15-28). Those of the Jewish nation who responded were a cleansed remnant, as promised by the prophets, who looked for the hope and restoration of Israel (Isa. 1:9, 16; 66:20; Ezek. 36:33; Zech. 3:1-10). John’s baptism was different than anything the Jewish people had seen in purification ceremonies in that he, as a spokesman for God, immersed people for remission of sins, rather than people administering washing for themselves; thus, he was given the name “Baptizer” or “Immerser” and his authority was questioned by the religious leaders of the day, who refused to give a definitive answer (Jn. 1:25-26; cf. Mt. 21:25; Mk. 11:30; Lk. 20:4).

Jesus was the coming greater one, to whom John had pointed his followers. Water baptism “in the name of Jesus” is submission to the authority of this greater one who has come, died, and is risen. Just before ascending to the Father to sit on the throne, Jesus acknowledged His universal authority and commanded His disciples to make more disciples by teaching all nations and baptizing them in the name of the Father, Son, and Holy Spirit (Mt. 28:18-20). The participle “baptizing” shows that it, (along with going and teaching), is the means by which disciples are made. Disciples of Jesus are to administer this baptism in making more disciples (Mt. 28:19).

Mark’s account of Jesus’ commission is, “And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mk. 16:15-16). Not only Jews, but people of all nations, were to be baptized in the name of Jesus. The book of Acts records significant events in the history of the early church carrying out this command. The Samaritans, both men and women, heard about the kingdom of God and the name of Jesus Christ and were baptized (Acts 8:12). The Ethiopian eunuch heard Philip preach Jesus and stopped his chariot to be baptized in water (Acts 8:26-39). Acts shows that even Gentiles like Cornelius’ household and friends (10:47-48), the keeper of the prison at Philippi (16:33), the Corinthians (18:8,) and Ephesians (19:5) were baptized in water when they believed the Gospel. Baptism in the name of the Lord Jesus is a command to be obeyed, distinct from the Holy Spirit’s power coming upon an individual (Acts 8:16; 10:48).

All of human history can be understood from the perspective of Jesus coming to earth to save those who would submit to His Lordship. Submitting to His Lordship includes dying to self, being united with Christ’s death, and being raised to be a servant of righteousness; these are done in baptism (Rom. 6:3-7; 17-18). If I do not submit to Christ’s Lordship, history will leave me in its wake. Peter announced the ascension of Christ to the throne at the right hand of God (Acts 2:32-36). He then instructed men to repent and be baptized for the remission of sins (Acts 2:38) to save themselves (Acts 2:40) for baptism saves (1 Pet. 3:21). Have you responded to the Gospel of Jesus Christ? Do not just call Him Lord (Mt. 7:21), but put Him on as Lord by obeying Him in baptism (Gal. 3:26-27).

-Mark Day

What are your greatest desires? One of Paul’s greatest desires was to be with the Lord; he considered being with Christ would be far better than anything earthly life offered (Philippians 1:23). Paul longed for and loved Christ’s appearing (2 Timothy 4:8). Paul also had a great desire for others to be saved in that day. He wrote in Romans 10:1, “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.” Paul wanted his fellow Christians to know that he greatly desired the salvation of his kinsfolk, the Jewish people. The fact that many of the Jews had refused to open their hearts to the Gospel of Jesus Christ caused Paul “great heaviness and continual sorrow” in his heart (Romans 9:2).

Our strongest desire should be to please God and go to heaven. It ought to be the aim of our entire life. Colossians 3:1-4 says:

If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.

Jesus said in Matthew 5:6, “Blessed are they which do hunger and thirst after righteousness: for they shall be filled.” God’s commandments are righteousness (Psalm 119:172). Those who want to please God should desire His word more than food. When tempted to turn the surrounding stones into bread, Jesus quoted Deuteronomy 8:3 and said, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matthew 4:4). It is expected that Christians desire the word of God as a baby desires milk (1 Peter 2:2). Partaking of God’s word will cause us to grow. God, and the word of His grace, is able to build us up and give us an inheritance among all who are sanctified (Acts 20:32).

This week, brother Jerry Carmichael will be preaching God’s word. We have been looking forward to this week for some time. Among other topics, brother Carmichael will address “My Heart’s Desire” and “The Perfect Law of the Lord” from Psalm 19:7-11. Without a doubt the law of the Lord can convert the soul, make wise the simple, cause rejoicing in the heart, and enlighten the eyes. Do you desire to hear it? Saving faith comes from hearing it (Romans 10:17).

Cornelius gathered his close friends and family to hear the word of God (Acts 10:24). He said to Peter, “Now therefore are we all here present before God, to hear all things that are commanded thee of God” (Acts 10:33). Do you look forward to heaven? Do you desire to hear the word of God that provides all the necessary instructions on how to please God in order to be with Him in heaven (2 Timothy 3:15-17; 2 Peter 1:3)? Will you gather together with us this week before God in order to hear all things that Jerry Carmichael will preach to us from the Scriptures?

-Mark Day