Why attend church? Some feel it is important. Others do not. Solomon’s sermon (cf. Ecc. 1:1), which makes up the book of Ecclesiastes, is oriented to Israel under the Law, but it is possible to make a New Testament application of its truth.
Ecclesiastes 5:1 says, “Walk prudently when you go to the house of God; and draw near to hear, rather than to give the sacrifice of fools.” Though it is the Jewish temple Solomon has in mind, the principles can be applied to believers today on this side of the cross, gathering in the meeting place of the local church.
1) Why attend church? Because it’s the right thing to do, as an integral part of your life and service for Christ. Hypocrisy is a sin. Religious ceremony as a veneer dressing up a wayward life is an abomination to God. Literally, “guard your feet;” give attention to how you live and act, each day of the week. Don’t be just a Sunday-go-to-meetin’ Christian!
2) Go to church to learn. “Draw near to hear.” Go with the intention of hearing and obeying the Word of God. (The biblical use of the word “hear” often includes heeding what is heard, cf. Matt. 13:9.)
3) Go to church to give (to God and others). The “sacrifice” spoken of seems to be the Peace [or Fellowship] Offering, based on the Hebrew word used. This was the one offering of which the offerer got to partake. The “fool” is one who focuses on his own indulgence, rather than on offering worship to God. Thus he represents those who attend church to be entertained (euphemistically called “being blessed”). They focus on what they can get, rather than on what they can give. (There is a New Testament parallel in the abuse of the Lord’s Table by the Corinthian church, I Cor. 11:20-21.)
It was John Milton who wrote, “Loneliness is the first thing which God’s eye named not good” (from Topical Encyclopedia of Living Quotations). Conversely, there is a mutual advantage in getting together.
Consider Solomon’s reminder, in Ecclesiastes 4:9-12, about the value of a cooperative effort and a pooling of resources. His words have relevance for today. Hebrews exhorts us not to forsake the assembling of ourselves together (Heb. 10:25). Why? Why attend a church? Ecclesiastes 4:9-12 suggests several more benefits.
4) Go to church in order to do more for the Lord. On our own, we will accomplish less in our service for Christ, and the local church may be weakened by our lack of involvement (vs. 9).
5) Go to church for help in Christian living. In times of temptation, or when we stumble into sin, we need our brothers and sisters in Christ to exhort us and ultimately to restore us (vs. 10; cf. Prov. 27:17).
6) Go to church to be motivated. We need the encouragement others can provide, as they stir up faith, hope and love, and spur us on to live for Christ (vs. 11–“warmth” can be used as a metaphor for encouragement and inspiration).
7) Why attend church? Go to church for protection. Satan, the enemy of our souls is strong, and this godless world opposes the cause of Christ. Christians need to stand shoulder to shoulder, and aid one another in the fight (vs. 12).
Little sins – Is there such a thing? One author states categorically, “There are no ‘little’ sins, for they are all equally evil.” Is he right?
Well, I both agree and disagree. (How’s that for a political response?) The context of the statement should have helped you, because the author should have explained how he meant it. That he did not do that is unfortunate. Consider:
1) If we are talking about how much sin it takes to separate us from a holy God (Isa. 59:2), or how much sin it will take to keep us out of heaven, then any sin (unless one has put his faith in Christ) will do, even the teeny tiniest sin. The prophet Habakkuk says to God, “You are of purer eyes than to behold evil, and cannot look on wickedness” (Hab. 1:13). Because God is perfect, and heaven will be a perfect place, even the slightest sin would spoil it. It only takes one sin to make a sinner.
That’s how it was for Adam and Eve (Gen. 2:17; 3:6). Think of God’s holy standard as a chain linking Adam to Him. He did not need repeated disobedience, or doing many wrong things, thus breaking many links to sever the connection and “fall.” Only one sin did it. And James says, “Whoever shall keep the whole law, and yet stumble in one point, he is guilty of all” (Jas. 2:10).
2)That being said, the Bible does seem to indicate that there are degrees of evil. Apart from Scripture, logic suggests that there are some sins which have a more profound and lasting effect on others. (The sin of murder is a good example. A life on earth is ended, and cannot be restored. Stealing my neighbour’s hammer is different in that respect!) In this case, we are dealing more with the temporal consequences or effects of sin. And God does seem to take that into account.
Note, for example, that not all sins were punishable by death for those who lived back under the Law. And there are other examples of differences being made. The Mosaic Law made a distinction between “unintentional” sins and “presumptuous” sins–those committed in ignorance or accidentally, versus sins involving a purposeful rebellion against God (Num. 15:27-31). Then “the blasphemy against the Holy Spirit” seems to be put in a special category all its own (Matt. 12:31-32). (I trust mentioning this won’t get us off onto a difficult rabbit trail!)
Also, the love of the Lord Jesus for little children, and His desire to protect them, seems to make sinning against them especially revolting to the Lord. “Whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea” (Matt. 18:6). And Romans 1:18-32 surely reveals a progression as to the depth and pervasive effects of wickedness.
3)These distinctions apparently affect the degree of punishment beyond this life. I believe Dante was right about that. In his Inferno, published in 1308, he describes nine circles of hell, one inside the other, and each involving greater punishment than the one previous, with Satan at the very centre. Those consigned there are placed according to the degree of their wickedness, with each circle’s sinners punished for all eternity in a fashion befitting his crimes.
We get a hint of what is to come in the fact that some demons (fallen angels), and including Satan (I Pet. 5:8), have been allowed to roam free for a time, while others did something so wicked (or so dangerous to human beings) that “God did not spare the angels who sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved for judgment” (II Pet. 2:4; cf. Jude 1:6).
Then, seeing a vision of the Great White Throne, where all the unsaved of all the ages will be finally judged and condemned to hell (Rev. 20:11-15), the Apostle John says, “books were opened.” The unsaved condition of these individuals is established by the fact that their names are not found in the Lamb’s “Book of Life.” But God’s Word says the other books will be used to assess their works. Why? I believe what is found in them will relate to the degree of punishment each person faces in eternity.
So, yes and no. All sin is sin. But not all sins are equal in certain respects.
Sin Nature. It is a problem with our humanity that many try to deny. We need to be familiar with the various Bible terms related to this, and what they mean–words such as worldly, sensual, the natural man, and the Adamic nature, and so on. These words and phrases represent key spiritual truths about the desperate plight of the unsaved, and the dangerous potential for believers who are not living as they should.
1) The Natural or Sensual Person. “The natural man does not receive the things of the Spirit of God; for they are foolishness to him; nor can he know them, because they are spiritually discerned” (I Cor. 2:14). (“Natural” translates the Greek word psuchikos, from which we get our word psychology. It refers to the soul–the mind will and emotions–of the person, as opposed to his God-energized spirit. We could call this individual a soulish person.) The natural man is one who was born naturally (i.e. physically) but who has never been born again, and therefore is still “dead in trespasses and sins” (Eph. 2:1, 5). He is severely limited when it comes to understanding and applying spiritual truth, since this ability is given to those indwelt and taught by the Holy Spirit (vs. 12-13).
The word “sensual” is also used to translate psuchikos. It refers to that which pertains to the old, unregenerate nature. “The apostles of our Lord Jesus Christ…told you there would be mockers in the last time who would walk according to their own ungodly lusts, these are sensual [psuchikos, or soulish] persons, who cause divisions, not having the Spirit” (Jude 1:17-19). And if they do not have the Holy Spirit indwelling them, they are not Christians (Rom. 8:9). But it is possible for a born again believer to yield to temptation and sometimes act in a soulish way. James warns, “If you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual [psuchikos], demonic” (Jas. 3:14-15, and see the context, vs. 13-18).
2) The Old Man is an expression used three times in the New Testament. (It is sometimes described as the Adamic Nature by theologians.) These terms speak of the corrupt fallen nature we inherited from Adam. When we put our faith in Christ, the “old man” is considered to have been crucified in Christ. “Our old man was crucified with Him” (Rom. 6:6). “You died, and your life is hidden with Christ in God….You have put off the old man with his deeds” (Col. 3:3, 9).
As to our legal position (or standing) before God, the old man has been dealt with. But as to our condition (or state) in daily experience, the old man or Adamic nature continues to be an active force that can only be controlled as we reject its promptings and walk in the Spirit. Each Christian has a responsibility to “Put off…the old man…and be renewed in the spirit of your mind, and…put on the new man which was created according to God, in true righteousness and holiness” (Eph. 4:22-24; cf. Rom. 12:2).
This conflict in the Christian between the old Adamic nature, and the new nature energized by the Holy Spirit, will continue until we go to be with Christ and are transformed into His likeness (I Jn. 3:2; cf. Col. 1:27). The struggle is captured in Paul’s words, “What I am doing, I do not understand. For what I will to do, that I do not practice; but what I hate, that I do” (Rom. 7:15). “The flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another; so that you do not do the things that you wish” (Gal. 5:17).
The answer, if the Christian is to live a victorious life, is submitting to the ministry of the indwelling Holy Spirit. This is described by the twin terms of walking in the Spirit, and being filled with the Spirit.
“Walk in the Spirit and you will not fulfil the lust of the flesh” (Gal. 5:16). This “walk” refers to daily and habitual steps of faith and obedience toward God. That is our responsibility, by His enabling grace.
The word “filled” is perhaps better translated “fulfilled”–another meaning for the Greek word pleroo. (Cf. “He who loves another has fulfilled [pleroo] the law,” Rom. 13:8.). Thus, “Be filled with the Spirit” (Eph. 5:18) could be paraphrased, “Be being fulfilled by the Spirit, allowing Him to fulfil His sovereign purpose in you, by His divine power.”
These two realities of the Christian life are expressed in a little different way in Philippians 2:12-13. “Work out your own salvation with fear and trembling [live out what God has equipped you to be, by an ongoing walk of faith and obedience], for it is God who works in you [filling and fulfilling] both to will and to do for His good pleasure.”
3) Flesh & Carnal. The Greek word (sarx) is most often translated “flesh,” though occasionally it is rendered “carnal.” Sometimes physical flesh and blood (the physical body) necessarily is in view. (For example, we are told that Christ “was born of the seed of David according to the flesh,” Rom. 1:3.) But when it is used in an ethical or theological sense, it refers to the human nature, or earthly nature of man, apart from God’s intervention and influence. The flesh in that sense is spiritually impotent, and prone to sin. Further, it tends to be self-centred, and opposed to God. Paul recognizes that when he says, “In my flesh nothing good dwells” (Rom. 7:18).
When we are saved, through faith in Christ, we are no longer living in the sphere of the flesh but in the sphere of the Spirit (Rom. 8:9). However, the flesh (the old, sinful human nature) is still within us, and we have a choice whether to respond to the flesh, thus walking according to the flesh, or to respond to the Holy Spirit, walking in the Spirit. This is the difference between a spiritual Christian and a “carnal” (sarx) Christian. To be saved is to be rightly related to Christ. To be a spiritual Christian is to be rightly related to the Holy Spirit. “Walk in the Spirit [controlled and guided by the Holy Spirit], and you shall not fulfil the lust of the flesh” (Gal. 5:16; cf. Rom. 8:4).
Paul condemns some in the church at Corinth because of their carnality. He does not deny that they are born again, but labels their behaviour as spiritually infantile. “I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ [i.e. as to those who are still spiritually immature]. I fed you with milk and not with solid food; for until now you were not able to receive it…for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men [i.e. acting as unsaved individuals would]?”(I Cor. 3:1-3).
4) World, Worldly. This is another word (kosmos in Greek) that can be used in a physical or spiritual sense. It can refer to the earth, or to the people living on our planet (“God so loved the world… ” Jn. 3:16). But in the spiritual and ethical sense it speaks of this corrupt world system, dominated by Satan. In that usage we are warned, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world–the lust of the flesh [sarx], the lust of the eyes, and the pride of life–is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever” (I Jn. 2:15-17). Instead, we should be those who, “denying ungodliness and worldly lusts…live soberly, righteously, and godly in the present age” (Tit. 2:12).
Steps in service for the Lord are revealed in an incident in Scripture. One particular miracle of Jesus is described in all four Gospels, perhaps suggesting its significance. It is “The Feeding of the 5,000.” This event provides a wonderful illustration of how our service for Him is to be carried out, and the results when it is done properly. Consider the seven steps in service, as found in Matthew 14:15-21.
The Command of the Lord. It begins with a command from the Lord (vs. 16). In terms of the Age of Grace, this command could be summarized by what we call the Great Commission (Matt. 28:18-20). Christians are also called to serve other believers: “Through love serve one another” (Gal. 5:13).
The Confession of Our Limitations. In light of the task before us, there is a recognition of utter inadequacy by the followers of Christ (vs. 17). If this step is missing, it likely means the work will be done in the energy of the flesh and will fail to bear eternal fruit.
The Commitment of Our Resources. The servants of God yield what they have to Him, little as it may be (vs. 18). (These things are ours by the Lord’s bountiful provision to begin with. With David we say, “All things come from You, and of Your own we have given You,” I Chron. 29:14.)
The Compounding of Our Offering. The Lord returns what is offered to Him, multiplied many times over (vs. 19a). In the case of the physical miracle, this involved food for one becoming food for thousands (perhaps 10,000 or more in total). In ministry, the impact of one small offering to the Lord is multiplied in amazing ways.
The Conveying of God’s Gifts. The servants of the Lord give out what the Lord has provided (vs. 19b). Though they cannot do what the Lord has done, He has engaged them and equipped them to have a part. Paul understood that. “I planted, Apollos watered, but God gave the increase” (I Cor. 3:6).
The Contentment of the Recipients. Those who receive are satisfied (vs. 20a). It was not a case of “those who were hungriest ate enough to tide them over.” All who ate were filled. (The Greek word is chortazo, meaning they were all satisfied.)
The Compensation of God’s Servants. These steps in service end with the believer’s own benefit. The Lord’s servants are themselves blessed (vs. 20b). The twelve small wicker baskets (Greek, kophinos) likely provided a supply of food for each of the disciples to take with him in their travels. When we share God’s truth with others, we too are blessed.
Question: Janice asks, “Once God blesses you with a gift does He take it back (if you do not use it)?”
Answer: Interesting question! The quick answer is no, I don’t believe so. But let’s explore the subject a bit.
There are about 20 spiritual gifts listed in the New Testament. I say “about,” because there are one or two that may or may not be included (such as the gift of hospitality, I Pet. 4:9-10). Several lists of gifts are given, but each list is different, suggesting the ones mentioned may simply be examples, and that there may even be other gifts that are not specifically named. (Though I tend to doubt this.) The gifts are enablings of God’s Spirit, abilities granted to individuals so they can serve the Lord and His church, the spiritual body of Christ.
Each Christian has at least one gift (I Cor. 12:7, 11; Eph. 4:7; I Pet. 4:10). Some may have been given a cluster of related gifts. Though Christians disagree on the subject, it is my understanding that some of the gifts were themselves temporary, being of special use during the apostolic era. They were later withdrawn, or have become inoperative. The gift of apostleship itself is an example of this. In its technical and narrow sense, there are no more apostles today, since they had to be men who walked and talked with the Lord Jesus, and had seen the risen Christ (Acts 1:21-25; I Cor. 9:1). They were foundational to the church in the early days (Eph. 2:20).
But that is not exactly what you are asking. You want to know whether the gift an individual has been given will be taken away again, if it is not put to use. I can think of no teaching in the Bible to that affect–unless we interpret the Parable of the Talents that way (more of that in a moment). The gifts are endowments likely given at the time of the person’s conversion. No verse that I know of says “use it or lose it”–or anything like that.
The Parable of the Talents (Matt. 25:14-30) may seem on the surface to be teaching that, but not when we dig deeper. We think of a talent as an ability, and it is easy to assume that has a close relation to the spiritual gifts. But in the Bible a “talent” (talanton in Greek) is a unit of weight, used to measure out money–a talent of silver, ten talents of gold, etc. (See Est. 3:9 for example.)
These talents are not themselves abilities, but ability does enter into the picture. In Matt. 25:15 we are told, “To one he [the master] gave five talents, to another two, and to another one, to each according to his own ability.” Thus the talents represent material resources to be put to use according to individual giftedness. When there is an accounting later, the slothful servant does not have his ability taken away (vs. 28-29), but rather the resources and opportunities to exercise his abilities in the service of his master.
We may be able to draw a lesson from that relative to the spiritual gifts. It is possible to be sinfully careless or indifferent and not use the gifts God has given us. The gift (ability) may still be present, but lack of use may hinder its development, as well as its usefulness and productivity.
Let’s take the gift of evangelism as an example. The Bible says the Lord “gave some to be…evangelists” (Eph. 4:11). Each believer should share his faith, and work and pray to win others to Christ. But there is little doubt that some have a special gift in this area. They have an overwhelming passion to see others come to the Saviour, and a unique ability to present the gospel message clearly and effectively.
But the Lord can develop their gift further. He can provide the resources, either in a material sense, or in other ways, for the gift’s usefulness to be expanded. The Lord can help the person develop skills that relate to the more effective use of the gift. For instance, the individual can take training on how to be a soul winner, or how to preach. He can memorize Bible verses that will be useful in his ministry.
And when the gift is used, a couple of other things can happen. The spiritual fruit that follows is a confirmation and encouragement that God has indeed equipped him to do that work. Also, as those in the Christian community observe how the Lord is blessing, new opportunities for ministry will likely begin to open up. He may be invited to other places to do the work of evangelizing, or hold evangelistic programs.
None of this will happen if the gift is ignored. It is not that the gift is actually taken away, but it certainly lies dormant, and is not accomplishing what God intended. With each gift comes an attending responsibility. The gift is a stewardship, entrusted to us by the Lord which we are to use in His service. It is important for each of us to learn what kind of ministry the Lord has equipped us for, and to do it!
Healthy church life is sometimes defined in terms of numbers and dollars, or the variety of programs. But even smaller assemblies of God’s people–who have none of these things–can be characterized as healthy if certain factors are in evidence. Here are three methods of evaluation that can be useful.
Three Character Qualities
Several times the New Testament mentions three qualities that should characterize Christians, both individually and as a group. The three are faith, hope, and love, mentioned in close proximity in a number of places (e.g. I Cor. 13:13).
They were exhibited in the believers at Thessalonica, as Paul writes, “Remembering without ceasing [in prayer] your work of faith, labour of love, and patience of hope” (I Thess. 1:3). There seems to be a connection between this commendation and what is said later in vs. 9-10. The work produced by faith was their turning to God from idols; their labour prompted by love was service for the living and true God; their patient endurance inspired by hope involved waiting for God’s Son from heaven.
Gene Getz, in his writings, emphasizes these three qualities as essential in the life of the local church (see The Measure of a Healthy Church, Moody Publishers, 2007–previously titled The Measure of a Church). He suggests these three constitute basic character qualities that will be evident in a healthy church.
I agree, particularly if we see this as a way of describing a Christ-centred fellowship. That is, that the faith, hope and love are first of all directed toward Him. It is striking that Jesus, in the sacred record, speaks to only three people by name, after His resurrection. To Mary Magdalene He gave hope; in Thomas He instilled faith; with Peter He encouraged love (Jn. 20:16, 29; 21:16).
Once establish that the church is truly Christ-centred, then there are several basic characteristics that flow from this which, to me, are essentials in any local assembly.
Five Practical Characteristics
Perhaps we could say the three described above are character qualities, while the five below are more practical matters. They are:
A soundness of doctrine (Acts 2:41-42; II Tim. 3:16; Jude 1:3)
A spiritual leadership (Tit. 1:5-9; I Pet. 5:1-4)
A saved membership (Acts 2:47; I Cor. 1:2)
A servant attitude (Gal. 5:13; Eph. 6:6; Phil. 2:5-8)
A separated lifestyle (II Cor. 6:14–7:1; Eph. 5:1-17)
Finally, a local church can be evaluated not only in terms of character qualities and practical characteristics, but by the presence of:
Four Essential Activities
And let me offer a mild apology in advance for the name of the fourth. We preachers love alliteration! Effluence means a flowing out, and I’m thinking particularly in terms of what used to be called charity, practical ministries to those in need.
Exaltation–the worship and praise of our great God (Ps. 29:2; 95:6).
Edification–the teaching and training of the saints, building them up in the faith (Eph. 4:16; I Thess. 5:11).
Evangelism–the presentation of the gospel to the unsaved, with a view to winning them to Christ. World missions are an extension of this (Matt. 28:18-20; Rom. 1:16; I Pet. 3:15).
Effluence–a ministry of Christian love to those in need in the surrounding community and beyond. Food, clothing, shelter, and other forms of assistance are involved (Gal. 6:10; I Jn. 3:17-18).
How does your own assembly rate with regard to these things? The three lists should provide a helpful way to evaluate any local assembly. And they will also be useful if you have moved to a new community and are looking for a home church.
Best Bible Study Tool?Well, long ago, a Bible college professor assigned a project to our class. It has turned out to be the single most valuable Bible study tool I have ever discovered. That may sound like an exaggeration, but it is based on the experience of many years. I am confident if you will try it you will come to share my enthusiasm, as hundreds of my students have. One older fellow even said, tongue in cheek, he was mad at me for not telling him about this 20 years ago! (I didn’t even know him 20 years ago!)
We all want to grow in our Christian lives. And growth requires nourishment. We have been taught–and rightly so–that the Word of God is to be our spiritual food. With that in mind, we each try to read it, and study it the best we can. But have you ever tried to have regular daily devotions, only to fall by the wayside? Have you ever had periods when your Bible reading seemed dull and lifeless? If so, you are not alone. But the method we will look at together does a couple of things in particular that will raise your times in God’s Word to a new level. First of all, it will help you to focus your thoughts, and concentrate on what you are reading. Then, it will enable you to go back later and build on what you learned today.
The latter point identifies one of the major problems we have. Suppose the Lord taught you something today, something that really blessed you. Will you remember the details tomorrow? Or next week? Or next year? Unless your memory is better than mine, you probably will not. We need some efficient way to bring back to our minds insights the Lord has given us in the past. That is why each of us involved in serious Bible study looks for ways to preserve what we are learning for future use.
Some jot new insights in the margins of a Bible. That is handy. But the space is limited. And maybe you use more than one Bible–or you want to change Bibles. What then?
Others keep journals. A pastor once showed me a whole shelf of journals he had written. Thoughts on passage after passage. But when I asked him how he would find all the things he had written over the years on, say, Romans 8:28, he looked a little sheepish and said it would be a major job to locate it all. The material was there, but not easily accessible.
One method we have probably all used is to simply write ideas down on random scraps of paper–like an old church bulletin, or last week’s grocery list. But what do you do with the paper afterward? How do you make use of it? And if you have twenty or thirty scraps of paper, how would you organize them?
Each of the techniques I have mentioned works, but it has certain drawbacks. Either it is expensive and cumbersome, or it is complicated to catalogue material and then locate it quickly later on. The method we shall look at now is simple, inexpensive and practical. The Bible Card System (BCS for short.) can be added to or edited whenever you like. And what you have recorded about any passage of Scripture is instantly accessible, whether it was written a day ago, or twenty years ago.
I. What You Need To Begin
To get started on your file, you basically need three things.
You will need a set of 66 tabbed index cards (3″ x 5″ size), one for each book of the Bible. With a bit of work, these can be made from 4″ x 6″ cards, cut down. Or you can buy blank or alphabetized cards at an office supply store. (Just turn the latter over and write the name of a book of the Bible on the back of each tab.) These work very well, because they are so sturdy. Label the tabs clearly, each with the abbreviated name of a Bible book (Gen., Exod., Lev., etc.). Using strong materials and doing a neat job will pay dividends later.
Then, to record your insights, you will need a package of white, lined 3×5 cards. They come in packages of 100. Over the years, I have used thousands of them, but all you need is one package to try out this system.
Finally, you will need somewhere to keep your file–a 3×5 card file box. A small one will do to start, one of those recipe file boxes. As your file grows, you can purchase a larger container.
That’s it! You are ready to start.
II. What A Card Looks Like
What does a Bible card look like? The instructions I am going to give you will describe the way I have come to do my own cards after over 40 years of experience. There are other possibilities. But the technique explained here has been tested thousands of times. Try it this way, before you experiment with your own innovations. It will likely save you some frustration.
Record the Bible reference on the top line, at the far right. If the Bible version quoted is not your usual one, include what you have used after the reference (e.g. Jn. 3:16, NASB). (To save time only note the Bible version if it is not your regular one.) Nothing else should go on that line.
Beginning on the next line, write out the verse on which you intend to comment. Just the verse, nothing else. For quotations longer than four or five lines, you could omit phrases not relevant to your commentary, inserting what is called an ellipsis each time (three dots showing that some words have been omitted). For example: “God so loved…that He gave His…Son.” When referring to an even longer passage, a paragraph or a chapter, omit the quotation entirely. (Try to make that the exception, though, as the file works best with specific verses.) Incidentally, writing out all those verses can be a real help in memorizing Scripture. Do not cut corners with that part of it.
Leave the line below the quotation blank. This highlights what God has said, and helps to isolate the Scripture passage from your own comments.
Record your comments on the verse. Continue on the reverse side of the card, if necessary. Many of your comments on a verse will likely take two sides of the card if you go into any reasonable depth. A quick sentence scribbled down is likely too brief to be of much value unless it is especially brilliant. Dig! Think! Make this something you will want to keep.
Immediately after the last word of your comments, record the date. It is easiest to use an abbreviated form (e.g. 19/12/05). Having the date on a card will make things more interesting later on, as you look back on what God taught you. The date also serves as a kind of punctuation to say “This is the end of the comment.”
III. What to Record
The comments you put down are the heart of this method. What you should look for are thoughts, ideas and information that help you understand and apply God’s Word. The cards in my own file contain three basic kinds of data: Explanation, Application, Illustration. Some of my cards explain the meaning of verses. Others show how a verse of Scripture applies to our lives. Still others offer an illustration that makes the explanation or application clearer. Almost anything that has opened up your understanding of God’s Word–or will help you communicate it to others–can be recorded. Here are a few possibilities:
Insights that come to you during your own meditation on a passage (your daily devotions)
Experiences you have that illuminate some truth
Comments by your children, things that come out in conversations with others (nothing confidential though!)
A verse of a song or a poem
Ideas from sermons you hear, or Bible studies you participate in (Some find it useful to carry two or three cards in their Bibles. Then they can write down ideas while hearing a message.)
Facts and illustrations from books, magazines, tapes, radio, TV programs. Even the wit and wisdom from cartoons and bumper stickers may have a use. Be creative! Learn to see everything through God’s eyes by applying His Word to the situation.
Incidents from the biographies of famous Christians can be useful. Personally, I love to read about the stories behind familiar hymns. That is a possible source of illustrations.
You may want to put literal Hebrew or Greek definitions on a card (For the English reader, these can be found in a concordance, a Bible dictionary or a commentary) or maybe you will record several other translations of the same verse. Knowing the meaning of a phrase gives us a much better understanding of what the verse is teaching us.
Try to include some quotation from outside sources (that is, other than the Bible itself) on at least some of your cards. Do not just put down quick thoughts of your own. What do other people have to say? (Ideally, the book and author of each quotation should be properly identified–with the title, author and page number. You may not wish to go into that much detail, but it does help if you want to find the quotation, later on.)
Research gathered from Bible commentaries is fine–particularly when your note brings together data from more than one source. That will make your note unique.
If you think of a way to diagram a verse or passage to help visualize the truth, those are useful too. A simple chart, diagram or map can add to the value of your file.
Note significant cross references on your cards, relating one passage to another. Cross references refer you to other verses that may help you understand the one you are studying. They help to connect one part of God’s Word with another part. They show what else God has to say on a particular subject. As a rough rule of thumb, at least half of the cards should have cross references to other Scriptures.
IV. Working with Your File
Filing cards and editing your file is a simple matter.
Filing is easy. Merely drop each card into the file in the order it appears in Scripture. File cards after the tabbed index card for the Bible book in which the text is found. Finding it later will be as simple as looking up a verse in the Bible.
Editing your file is just as simple. Suppose you later come to the conclusion that an idea you had about a verse is wrong and you want to correct it. With this file, it is as easy as removing a card and tossing it in the waste basket.
More than one card for a verse. What if you have more than one card on a verse? Or your comment is too long to fit on one card? Mark those with what are called “superscript” letters. Little letters next to the reference (Job 2:8a or Gen. 1:1d). They tell you that there is more than one card on a particular verse. First, place a superscript “a” after the reference on the original card (i.e. Jn. 3:16a). This will show there is more to come. Then, make your second card and label it Jn. 3:16b. No need to rewrite the quotation, unless you previously left out part of the verse you need for the new entry. Just leave a blank line below the reference and begin your comments. A third card on the same verse would be called Jn. 3:16c, and so on.
V. Using the Material
Why create a BCS file? There are several ways it can be of help.
Ministry to Others. What if you teach Sunday School, or speak from time to time? Much of what you record in your BCS becomes a personal diary of your own spiritual pilgrimage. It means something special to you, and for that reason it will have greater impact when you share it with others. You are developing your own commentary on the Word of God. Imagine preparing to teach on a passage and being able to pull together ideas and illustrations collected over many years. For example, a look at my own file shows I currently have 45 cards on Chapter 8 of Romans written over the last 36 years. That gives you some idea of how material can accumulate. What if you are engaged in a specialized ministry–to children, or seniors, or the handicapped, etc.? That will make a good focus for some of your entries. Watch for insightful things that will help you open up the Word of God to that target group. This material will prove invaluable to you. But I do not want you to get the idea that this is only a good thing if you preach and teach. The BCS will be a blessing to anyone who takes the time to develop it.
Personal Growth. A BCS file can be of great benefit in your personal devotions. As it grows, you will be able to refer back to thoughts and ideas that were meaningful to you in months and years past. These thoughts can then inspire and challenge you all over again. Then you can build on what you learned before and add to it. Years ago, I decided I would commit myself to making at least one card a day in my daily devotions. I have not always managed that, but it happens pretty regularly–sometimes I am able to make two or three! From a little recipe box, my file has grown to eight steel file drawers containing thousands of cards, and covering every chapter of the Bible. As I read a portion of the Bible in my devotions, I pull out the cards on that passage and go over them. It is this practice that has enriched my study of God’s Word as no other method has. What this discipline has done in particular is help me with two things I mentioned at the beginning. It helps me to concentrate on my Bible reading. I know that I am looking for something valuable, something I can put in my file. That pushes me to keep digging until I “strike oil.” Then, it has helped me over and over, as I have gone back over the same Scriptures year after year. What I have often done is read through the Old Testament one year and the New Testament the next. That means, every couple of years I go over the same passage and search for more buried treasure. What a blessing that has been!
A Treasure to Pass On. A special word to those of you who are older. Perhaps you say, “I don’t preach or teach, and who knows how many more years the Lord will give me? What good is starting on a file this late in life? If you are older, start now to prepare a file you can pass on to your children, or grandchildren (or a friend). I have already spoken to my own son, letting him know my intention to pass the file on to him. You could be the means of encouraging regular Bible study in that son or daughter. That would be a wonderful heritage to pass on.
VI. Some Practical Tips
Working with a BCS file over many years has taught me some tricks to keep the process as simple as possible.
Don’t use fancy coloured pens for this project. It is likely best to use your usual pen. Otherwise, it makes the system less convenient, and you’re less likely to keep it up.
Abbreviations can save you a lot of time and effort. Learn the short form for the names of the books of the Bible, and for the Old and New Testaments (OT and NT). Also, you can use the abbreviation “cf.” (short for confer) as a note to compare one Scripture with another.
If you need to continue writing on the back, always flip your card over the same way. Standardizing this will save future frustration! I always turn the card top to bottom (so the writing on the back is upside down in comparison to the front).
Each card should talk about one main idea. You may have several points relating to the one main idea, but don’t ramble on to something entirely different. Make a second card for that. It’s easier to use the file later if you do.
Do not simply recopy notes that are already easily accessible to you (for example, from the study Bible you use all the time). That is a waste of effort.
Do not keep blank cards scattered through the file. It is less confusing to keep them together at the back of the file box.
In Conclusion
This material was originally prepared for my students at Briercrest Bible College, in 1988. It was later used at Millar College of the Bible, and has been shared in churches and camps, as well. I stand by my original assessment, that it is the single most valuable Bible study tool I have ever discovered.
A former student sent me a beautiful little card, with a picture of some autumn woods on the front. In it, he wrote: “The solitude of this cabin in the woods reminds me of the sweet solitude I have experienced learning at the feet of Jesus over the past year. Since I started my Bible Card System, I have experienced more depth and consistency in my devotional life than I had even come close to before….Thank you so very much!”
I am hoping that this presentation of what I consider the best Bible study tool I have ever tried will motivate you to begin a life-long Bible Card file. It is my prayer that this method of preserving Bible insights will enrich your life in a similar way to what others have reported. “Let the Word of Christ dwell in you richly” (Col. 3:16). And if you find your own BCS is a blessing, why not pass the idea on to others. Then they can share the blessing too.
Another link to check!The NET Bible provides an excellent modern English translation of the Scriptures, with many helpful explanatory notes, plus the abilities to quickly compare the rendering of a passage with other versions. Very helpful for Bible study.
Appendix: A Note about Digitizing Your File
by J. Cottrill
Should I think about keeping my “card file” on my computer or smartphone? My suggestion is that you use paper cards. Why?
There are actually quite a few advantages to keeping a physical file. First, it helps you to slow down and think about what you’re doing. Second, physical writing is actually a memory aid. Third, physical cards will never be lost when a phone is lost, or a hard drive goes bad. Fourth, you will have a physical treasure to pass on to someone else. Fifth, your card file will be a reminder that you’re doing something unique and special – it’s not just another “app” on your phone. Sixth, a physical card file is a visible reminder to continue with your study, even if you haven’t written a card for a while.
That being said, there’s no reason why you can’t also digitize your cards. It’s easy to take a picture of a card and send it to another person, or post it on social media (a picture of written text also makes it stand out as unique!). Use an application like Evernote to organize digital versions of your cards. Evernote will even let you search written text using your computer or telephone (as long as your writing isn’t too bad!).
But even if you decide to digitize them, be sure to hang on to your physical cards, and take care of your file. This physical record of your special times with the Lord is something so important and special – it’s worth it!
Some of you who visit Wordwise will be living in a rural area, or in a small town. You may not have the benefit of being near a Christian book store. But even you can support the one nearest to you by ordering materials by phone and asking for them to be mailed out to you.
On the other hand, if you have access to a store within driving distance, do all you can to support it and encourage the proprietors. Here are a few ideas.
¤ You could get to know the proprietors as friends, and try to drop into the store occasionally to encourage them.
¤ You could ask to be put on the store’s mailing list to be informed of new materials and specials the store is promoting.
¤ You could go in and browse from time to time, to see what is currently in stock.
¤ You could purchase study materials for your Sunday School, or Bible study groups, etc. through the store.
¤ You could annually upgrade your church library with budgeted purchases from the store.
¤ You could review good books, videos, etc. (new and old) in the church bulletin. (Encourage your people to be discerning. Not every book that claims to be “Christian” is true to Scripture.)
¤ You could purchase books (especially Bibles) to be used as awards for Sunday School attendance, or for presentation to your high school, or college graduates.
¤ You could encourage the people in your church to consider buying materials from the store to be used as birthday or Christmas gifts.
¤ You could ask the proprietor of the store to come and make a brief presentation in a Sunday Service.
¤ You could allow the book store to set up a book table at a Christmas Banquet or other special occasion. (You might also use some books, DVD’s, or CD’s from the store as door prizes.)
¤ You could encourage your teachers and other leaders to avail themselves of workshops and teacher training sessions often sponsored by these stores.
¤ You could promote the store with an occasional poster on the bulletin board.
¤ You could encourage people to pray for the store and those who work there. (I recently talked to the owner of one such store. He said that in the past couple of years or so they have had $4,000 worth of vandalism– broken windows, eggs thrown at the side of the building, etc.) Prayer for God’s protection and guidance is important for them.
As one’s independent history begins with being born into the world (a physical birth), so the Christian life must begin with a new birth–a spiritual birth (Jn. 1:12-13; 3:3, 14-18, 36). Salvation through personal faith in Christ is the starting point of new life. But important as this is, it is not our final destination, but the beginning of a journey. Ahead lies the path of discipleship.
Discipling people for (and to) Christ is a fundamental task given to the church. We are to “teach [or, more literally, make disciples] of all the nations” (Matt. 28:18-20). Those are the marching orders the Lord left us at His ascension, a task to be continued “to the end of the age.” The logical corollary of the need to make disciples is that discipleship is a basic aspect or function of Christian living.
It should be noted here that salvation is a matter of both position and condition (or, standing and state). Our standing concerns what God credits to us when we put our faith in Christ. It has to do with the eternal record of heaven. According to God’s Word, we are eternally justified, sons of God, joint-heirs with Christ, citizens of heaven, and so on. We are “in Christ,” positionally, and we are “complete in Him” (Col. 2:10). We need to understand the richness of our position, but for the most part that is not the aspect of being a Christian that is addressed here.
The seven principles relate to our condition or our state in daily experience. As opposed to my legal standing “in Christ,” they have to do with the revelation of “Christ…in me” (Gal. 2:20), and the growth of the believer through the process of discipleship. Unlike our position, which is constant and changeless–because God views us in Christ who never changes–our condition can vary. It will depend on the consistency of our daily walk in the Spirit whether Christ is seen in us or not (Gal. 5:25).
The Greek word for disciple (mathetes) describes one who is a learner. And it is evident that learning from Christ will ultimately lead to the likeness of Christ being reproduced in us. In that regard, He is presented to us as the master Servant (Mk. 10:45; Phil. 2:7). Being a disciple, then, will involve being both a learner and a servant. (In the principles which follow, the term learner-servant will be used as a descriptive synonym for the word “disciple.”) Fruitful ministry for God is an inseparable aspect of discipleship. “I have given you an example,” says Jesus, “that you should do as I have done to you” (Jn. 13:15; cf. vs. 3-5, 14, 35). “By this My Father is glorified, that you bear much fruit; so you will be My disciples” (Jn. 15:8).
The summons to discipleship is a call to personal discipline and self denial (Lk. 9:23); 14:27). (Our English word mathematics comes from a form of the Greek mathetes. Thus the term connotes a structured life governed by specific rules.) Discipline marks out the path of learning, while self denial is at the heart of servanthood. Both put limitations upon us. Discipline excludes those things that hinder learning and growth, while self denial says “No” to those things that would divert our service. By its very nature, therefore, discipleship cannot simply be an add-on. It calls for a significant and broadly influential place in our motivations (Rom. 15:3).
Principle #1. The Concept of the Learner-Servant: To learn and serve.
The life responsibilities of the child of God involve two intersecting dimensions. By the power of the indwelling Holy Spirit he is to be a learner, growing in grace,1 and a faithful servant of the Lord.2 A learner from God through His Word, and a servant for God among both believers and unbelievers. Though these two functions can be defined and discussed separately, they are fundamentally linked. There is a real sense in which we learn in order to serve (see II Tim. 2:2, 15; 3:14-17). In teaching us, God entrusts us with a stewardship to be used for Him.
1 Matt. 11:29; Rom. 15:4; I Cor. 10:11; 11:1; Eph. 5:1; I Pet. 2:21; II Pet. 3:18. 2 Rom. 6:22; 12:11; 14:17-19; I Cor. 4:1-2; Gal. 5:13; 6:2; Eph. 1:22-23; Col. 3:23-24; I Thess. 1:9; I Pet. 2:15-17; 4:10.
Principle #2. The Purpose of the Learner-Servant: To glorify God.
The Lord has made everything that exists for His own pleasure3 and His own glory.4 The Westminster Assembly said it centuries ago: “Man’s chief end is to glorify God and to enjoy Him forever.” The Lord’s design for the learner-servant is a part of that great all-inclusive purpose: he is to glorify God. We are to “do all to the glory of God” (I Cor. 10:310), and that “all” we “do” can be broadly defined as our service for the Lord.5
3 The opposite of what we might call being a God-pleaser is to be a self-pleaser–which includes pleasing others for the sake of selfish advantage (Lk. 12:19; Rom. 15:2-3; Col. 3:22-24). 4 Ps. 104:24, 31; Rom. 11:36; Phil. 4:20; I Tim. 1:17; Jude 1:25; Rev. 5:13; 7:12. 5 Matt. 5:16; Jn. 15:8; Rom. 15:5-6; I Cor. 6:19-20; Eph. 3:21; II Tim. 4:18; I Pet. 4:11; II Pet. 3:18; Rev. 1:6.
Principle #3. The Priority of the Learner-Servant: To be a disciple.
Being a disciple of Jesus Christ is not merely one of many different facets of life. It is to become the central core and motivation of all we do. For example, a man is not a father, a salesman, and a learner-servant. He is a learner-servant in the home and on the job–and everywhere else.6 That being so, the development of learner-servants must also be fundamental to the purpose of any form of Christian training. Whether or not this translates itself into a measure of time (most hours spent), it will definitely be a dominating perspective. We will see all we do as having a bearing on the discipleship process in ourselves and others.7
6 Ecc. 12:1l 13-14; Mic. 6:8; Matt. 16:24-26; Lk. 14:26, 33; Rom. 8:28-30 (and compare Gen. 1:27-28 with Ps. 8:6; Rev. 22:3). 7 Deut. 6:4-7; Ps. 78:5-8; Matt. 28:18-20; Eph. 4:11-16; 6:6; Phil. 3:7-16; Col. 1″28-29; II Tim. 2:1-2, 24-26; III Jn. 1:4.
Principle #4. The Outlook of the Learner-Servant: To test everything by the Scriptures.
No quality, idea or action can be accurately assessed until it is seen from God’s perspective (Matt. 4:4; Col. 2:4, 8; 3:10, 16). Humanism is built upon the lie of Satan that man does not need God–that he can, in fact, be his own god (Gen. 3:5; Isa. 14:12-15; Rom. 1:25; II Thess. 2:3-12; cf. Prov. 14:12). The Christian faith is founded on an entirely opposite premise: that all “truth” must be subjected to what God says in His Word. It is “by faith we understand” (Heb. 11:3; cf. Prov. 9:10; 28:5). Our goal must be to see life consistently from God’s point of view.
With the truth of God’s revelation as his final authority, the learner-servant evaluates everything according to three biblical tests or parameters. If you like, he sees everything through three biblical lenses: the purpose of God,8 the authority of God,9 and the power of God.10
8 Matt. 6:10, 19-20, 33; Eph. 2:4-7, 10; Ps. 16:11 (and see Principle #2.). God’s purpose is the basis for our values and priorities. 9 Exod. 15:18; Ps. 24:1; Dan. 4:34-35; Matt. 8:27; Mk. 1:27; Acts 5:29. God’s authority is the basis for our standard of conduct; righteous living requires obedience to Him. 10 Ps. 27:1, 14; Acts 17:25b, 28; I Cor. 15:10; Phil. 4:13, 19. God’s power is the basis for our potential to live and act in a way that pleases Him.
Principle #5. The Character of the Learner-Servant: To be like Jesus.
We were made in the image of God in the beginning, and it is His desire that we reflect a likeness to His Son (Gen. 1:26-27; Rom. 8:29; Gal. 4:19; Eph. 4:13). Being fashioned into the likeness of Christ, through the discipleship process, will mean the character of the learner-servant will be display increasingly four key qualities: faith in11 and obedience toward12 God, godly wisdom,13 and Christian love.14
11 The Christian faith is founded upon the truth of God revealed in His infallible Word (Matt. 24:35; Jn. 5:46; 17:17; Rom. 4:21; 10:17; Heb. 11:6. The Bible provides a solid foundation on which faith can build (cf. Lk. 6:46-49). 12 In recognition of God’s ownership and sovereign authority over him, the learner-servant accepts and adheres to His standard of conduct (Ps. 24:1; Jas. 4:13-15; I Jn. 2:15-17; see also Principle #4, Note 2). Submission to God’s authority by obedience to His Word becomes the basis for our moral standard. 13 God’s Word helps us to establish an eternal value system which comprehends His purpose and design (Rom. 8:28-29; Eph. 2:6-7, 10; Prov. 9:10; and see Principle #4, Note 1). An appreciation for God’s purpose forms the basis for our values and priorities in life. When that understanding is applied to daily experience, the result is a display of godly wisdom. 14 Love can be defined as the sacrificial giving of one’s self for the good and blessing of another (I Cor. 13:4-8; cf. Jn. 3:16). It is made possible by God’s gracious enablement (I Chron. 29:11-14; Matt. 22:37-40; Jn. 8:42; Rom. 5:5; 13:8-9; II Cor. 5:14; Eph. 4:15-16; 5:2; Col. 3:14; and see Principle #4, Note 3). God’s power is the ultimate source and resource of our potential to love. His gracious gifts of time, talents and treasures fulfil the purpose for which they were given when they flow through us, back to the Lord and out to others. That is the essence of love (cf. Jn. 13:34-35; 14:15, 21, 23; Gal. 6:2, 9-10; I Jn. 2:5; 3:14-18; 4:20-21).
The Bible also describes what happens when man tries to become his own god, and his own source of truth, determining his own values and standards, and relying on his own human potential (Prov. 14:12; cf. Isa. 53:6a; Jn. 5:39-44). These areas in fact correspond to the basic categories of sin: unbelief and self rule, materialism and sensuality. They are evident in the very first sin in Genesis 3:6: “Good for food” (to satisfy the cravings of the flesh), “pleasant to the eyes” (a materialistic outlook), “desirable to make one wise” (self rule). And all of this is rooted in a rejection of God’s revealed truth (vs. 1, 4).
Or see the three categories in First John 2: 15-17: “the lust of the flesh” (sensuality, an abuse of potential), “the lust of the eyes” (materialism–what I see is what I want, a distortion of values), “and the pride of life” (self rule that sets its own standard). Or see Hebrews 12:15-16: “any root of bitterness” (coming from self rule and a perceived violation of “my rights”), “any fornicator” (an immoral person–sensuality), “or profane person” (one who devalues things of superior worth as Esau did–materialism).
A word sometimes used in Christian education is integration. It comes from the Latin word integratus, meaning to make whole or complete. The development and growth that takes place as we learn from God’s Word (I Pet. 2:2) puts all the pieces together in their proper relationship and balance. And life can only be integrated fully and properly within a biblical framework (Deut. 8:3). To put it another way, no one can be truly whole and completely fulfilled until he has adjusted his life to God’s purpose, authority and power.
To see how much the Bible has to say about the integrated life, consider that this is quite often the meaning and intent of the word “perfect” in the King James Version. God has His perfect will for us (Rom. 12:2), which brings all life’s tangled strands together to form a tapestry of great beauty. The application of His Word to life produces “perfected” people (II Tim. 3:16-17), where the word is used not in the sense of sinless perfection, but of maturity and completeness. Since Christ is the supreme example of such integration in character and conduct, we can summarize the ideal with the word Christlikeness.
Principle #6. The Sphere of the Learner-Servant: To live and serve where God puts you.
The learner-servant lives in several sometimes overlapping spheres, within which he has God-given responsibilities. The four most common “spheres” are: the home (Col. 3:18-20), the local church (Col. 3:12-16), the workplace (Col. 3:22–4:1), and the community–which by extension becomes the nation and the world (Col. 4:5-6). (First Peter 2:4–3:7 covers the same four areas.) Since we sometimes relate to the same people in more than one sphere, there will be some overlap. But the important thing is to live for the Lord consistently where we are (cf. the parable of The Good Samaritan, Lk. 10:25-37).
As well as living within several overlapping spheres, the learner-servant will also function as part of a chain of command and a circle of love. The chain of command describes those people above us to whom we are responsible, and those below us for whom we are responsible. The circle of love is composed of those individuals within a particular sphere to whom we have the opportunity to demonstrate Christ-like love.
Because of the overlap, the chain of command is not always simple and direct. Further, it will be seen that those in our chain of command also become a part of our circle of love. The two thus do not define two exclusive and separate groups, but rather two ways of relating to people. Both aspects can be seen in many Scriptures (e.g. Jn. 13:34-35; 14:15; Rom. 13:1-4, 8-10; I Thess. 5:12-13; I Jn. 3:23).
If we lived in a theocracy, with all of society operating consistently on biblical principles, submission within the chain of command in any sphere would present no threat of compromise. However, we do not yet live in an ideal world. There may be times when obeying a superior would involve us in direct disobedience to God. On such occasions, a courteous appeal to the one in authority may reveal some flexibility–a willingness to accept a creative alternative to reach a legitimate goal. However, if this is not possible, we must in humility obey God, accepting the consequences (Acts 5:28-29, 40-42).
Principle #7. The Function of the Learner-Servant: To praise, build up, and witness.
Each Learner-Servant has been uniquely gifted by the Lord to fulfil three primary functions: the exaltation of God (worship), the evangelizing of the lost, and the edification (building up) of believers, and in some ways of unbelievers as well. (It will be seen immediately that these three not only define the functioning of the learner-servant individually, but summarize the work of the local church.)
An all-wise Creator has given to each learner-servant a one-of-a-kind complex of gifts, preparing him to make a unique contribution in the world (Gen. 1:26-27; Ps. 139:13-16; Rom. 12:4-8; I Cor. 12:14-27). Perceiving life from a biblical perspective he is to interact with the world around him (and above him) in three primary ways.
By word and deed the learner-servant is to bring praise and glory to God (Ps. 29:2; 45:11b; and see Principle #2). “The Father is seeking such to worship Him” (Jn. 4:23-24). And God is glorified not only by our doing, but by our very being. He is glorified in us as we, His image-bearers, reflect the beauty of His character. He is glorified in us when we fulfil the design and purpose for which we were made, because we thus demonstrate His infinite wisdom and goodness in making us as we are.
As well, the learner-servant is to use whatever gifts and opportunities God has given to win the lost to Christ and support the proclamation of the gospel (Acts 1:8; Matt. 28:18-20; II Cor. 5:19-20; I Pet. 3:15; cf. Prov. 11:30).
The learner-servant is also to strengthen and help his brothers and sisters in Christ (Rom. 14:19; I Cor. 12:25-27; Eph. 4:11-12, 29; Col. 3:16; Heb. 10:24-25). There is a dimension of this edifying work that is only possible with the regenerate. But a ministration of kindness and Christian love can be extended to all (Matt. 5:16; Rom. 15:2; Gal. 6:10). The greatest kindness we can show them, of course, is to point them to Christ.
When the life of the disciple of Christ is defined in this way we can only say with Paul, “Who is sufficient for these things?” (II Cor. 2:16). The answer is that we must depend upon the Spirit of God who indwells each born again believer (II Cor. 3:5). Many passages assure us of the total adequacy of the Holy Spirit to provide what is needed (Acts 1:8; I Cor. 2:12-13; 3:5-10; 15:10; II Cor. 3:18; Gal. 5:22-23; Col. 1:28-29; I Jn. 4:4). In this regard, the Bible speaks of being filled with the Spirit, and walking in the Spirit.
Ephesians 5:18 says, “Be filled with the Spirit.” It is a command, and the verb tense suggests a continuing responsibility–literally it is: be being filled, keep on being filled. It is helpful to know that the Greek word for “filled” can also mean fulfilled. As the Spirit’s power becomes operative in us and “fills” every area of our lives unhindered by self and sin, He fulfills in us the purpose for which God has made us. This filling and fulfilling takes place as we walk in the Spirit.
Galatians 5:16 says, “Walk in the Spirit and you shall not fulfil the lusts of the flesh.” Walking is the Bible’s common picture word for a life of step by step faith and obedience toward God. That defines how the Spirit’s filling is appropriated and maintained. Filling is what God does; walking is what we do. As we walk, He fills. As He fills, we walk.
The two aspects relate to the main axes of the learner-servant diagram. The Holy Spirit fills us to accomplish God’s purpose by His power. The believer walks by faith in the revelation in God’s Word and obedience to His sovereign authority. As Philippians puts it, “Work out your own salvation with fear and trembling” (2:12). Work out, by walking in the Spirit, what God is doing within. “For it is God who works in you [by His power] both to will and to do for His good pleasure [accomplishing His purpose]” (2:13). The latter is the essence of His filling ministry.
The relationship between the filling and the walking is also revealed by the fact that Ephesian 5:18 and Colossians 3:16 are parallel passages–as seen by the context of each. “Be being filling”–that is God’s part. “Let the word of Christ dwell in you richly [let it find a home in your heart]”–that is our part, accomplished through our ongoing walk of faith and obedience (cf. Col. 2:5-7). “He who heeds the Word will find good, and whoever trusts in the Lord, happy is he” (Prov. 16:20).
A final word. I have found, over the years, that the diagrams shared above provide a useful way to understand and analyze the Scriptures. These patterns are repeated over and again. If you make use of them and find them helpful, why not pass the material on to others?
A work of art is something very special. It reveals the imagination and skill of the creator, produced both for his own satisfaction, and for the enrichment and enjoyment of others.
About two hundred years ago, in the city of Cremona, Italy, there lived a violin maker named Antonio Stradivari. Stradivari was committed to creating instruments of the highest quality, and he took infinite care with every one he made. As he worked, each part of the instrument received meticulous attention. The pegs, the finger board, the curve of the body, even the precise formula of the varnishes to be used–no detail was too small to escape his attention.
Such was his skill that he is now considered the greatest at his craft of anyone who ever lived. His instruments “sang” with a depth and richness of tone that was unsurpassed. Even today, there is nothing to match the musical quality of a Stradivarius violin. And the relatively few of his instruments still in existence are treasured be musicians and collectors, and occasionally bought and sold for fabulous sums.
Yet for all the near-perfection of the instruments Antonio Stradivari made, each has one serious limitation. It is absolutely powerless to make music on its own. Beautiful, graceful in line, bursting with potential, but utterly silent. What is missing is the application of the master’s skill. Only when the creative genius of the musician is employed in drawing the bow across the strings in just the right way will the instrument’s full potential be realized.
A similar situation pertains in life. Long ago, the eternal God conceived a grand design, a living “instrument” called Man. Scripture tells us that He took infinite care to form this creature to a precise pattern–His own image–breathing into him the breath of life (Gen. 1:26-27; 2:7). Each detail was given special attention; even the hairs of his head were numbered (Matt. 10:30). All the potential for a full and meaningful existence was built into this crown of creation.
“We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Eph. 2:10). His “workmanship.” The Greek word is poiema, from which we get our English word poem. It is appropriate to say that we are each unique works of art, designed, and to be brought to our full potential, by the patient work of the Master Craftsman.
There has been just one problem from the very beginning with the realization of God’s purpose. It is impossible for us to achieve it on our own. And there is a sinful independence within each of us that prompts us to take control of our own lives–in effect, to wrench the instrument from the Master’s hand in a foolish attempt to make our own life’s music. Such can never be. Frustration and failure are the inevitable result, and ugly discord abounds, where the Lord wants to hear glorious harmony.
If that has been your experience, let me encourage you to place the instrument of your life in the Master’s hands, once and for all (Rom. 12:1), and allow Him to create something of beauty and eternal worth. “Trust in the Lord with all your heart, and lean not on your own understanding; in all your ways acknowledge Him [as Your Lord], and He shall direct your paths” (Prov. 3:5-6). In the Master’s hands, your soul’s music will bring meaning to your own life, enrich the lives of others, and truly glorify your Creator.
