Barnes church of Christ

You may ask, why should the Barnes congregation host “the Annual Oklahoma City Lectures” year after year? After all, 1) we are a small congregation, 2) having limited among of money, and 3) we never have but few who come to hear the lectures from our sister congregation? Boy, there is a hand full of questions that could be asked year after year; and why have we not asked and answered these honest questions before? Well now, this is the year to ask and get answers! Taking them one by one.
First, the question, “Why should the Barnes congregation host “the Annual Oklahoma City Lectures” year after year? We could after all, call or identify the annual lectures by any number of phrases; therefore, it is not the words that identify the annual lectures that are of any importance at all. However, let it be known that the word “the” is a definite article! This means that there is no other lectureship that is known by the words, “the annual Oklahoma City lectures!” To be sure, there are other lectureships, even if they are not called a lectureship. There is one that is called to mind, which takes place each year in the Oklahoma City area; it is called, “Affirming The Faith Seminar,” hosted by the North MacArthur church of Christ each year. It would be well worth your time to attend these lectures! The reason the Barnes church of Christ hosts “The Annual Oklahoma City Lectures” is that no other congregation hosts such a series of lectures! These lectures are also needed in the area of Oklahoma City, the state, and even the nation! Third, these lectures have been done each year because it is one effort of the Barnes congregation to teach the truth on many subjects and issues facing churches of Christ throughout the nation!
Second, a small congregation is not excused from the charge given by Paul as he wrote to the church in Ephesus: “And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, According to the eternal purpose which he purposed in Christ Jesus our Lord” (Eph. 3:9-11). As part of the whole body of Christ, the Barnes congregation must be engaged the “eternal purpose” of God, which is, as Paul wrote, make “all men see what is the fellowship of the mystery … by the church … According to the eternal purpose which he purposed in Christ Jesus our Lord.” Friends, God has no other institution on earth, by which he prepared to make known “the mystery,” but the spiritual body of Christ, which the Barnes congregation is a part! Yes, we are limited, but limited does not change “the eternal purpose of God!”
Third, we have “a limited amount of money” generally goes hand in hand with being a small congregation, unless we should have a very rich member; which we do not! Therefore, it becomes a matter of spending the Lord’s money, yes, the Lord’s money wisely. Here let us look at the number of ways the Barnes congregation makes known “the eternal purpose of God.” First, there are those who hear the lectures in person; second, there those who read the lectureship books; third, there are those who will hear and see the lectures by way of a DVD; and fourth, though it may not be thought of much, those who will take these lectures and teach others! No, “the Annual Oklahoma City Lectures” are not to remain just in the minds of those who learn from the lectures, but this knowledge should be used to teach others!
Fourth, yes, a point has been added here but it is a most important point, let this point get within your minds/hearts, the lectures are not given just to remain in the minds of those who hear them! It is true that the lectures are given so that each one can grow personally in spiritual matters, but the lectures are given to make each one more able to teach others! Therefore, “the Annual Oklahoma City Lectures” are an effort on the part of the Barnes congregation to fulfill Paul’s words to Timothy: “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:2).

Frank R. Williams

This is the last in a five-part series of articles under the above words, “at the right hand” but the complete phrase would read: “sat down on the right hand of the Majesty on high!” The subject of these words is the “Son of God,” as in God “Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Heb. 1:2-3). What a text to consider? It is the elevation of the Son of God, from his sojourn upon this earth, as the eleven apostles witnessed: “while they beheld, he was taken up; and a cloud received him out of their sight” (Acts 1:9).
Let us now behold this through the words of the Old Testament prophet: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Dan. 7:13-14). Here is a place where the word of God sheds light upon itself. In Hebrews we have the Son of God taking his seat at the right hand the Majesty on high “while Daniel wrote, that he saw “one like the Son of man” who “came with the clouds of heaven, and came to the Ancient of days.” The “Ancient of days” is equal to “the Majesty on high.” The one “like the Son of man” is equal to the one through whom God spoke, as written in Hebrews, “Who being the brightness of his glory, and the express image of his person, … sat down on the right hand of the Majesty on high.” So, just what happened next? Daniel wrote: “there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed,” while in Hebrews we have, he “sat down on the right hand of the Majesty on high.” Clearly, we should be able to see the present location of the Son of God, he is “at the right hand of the Majesty on high!” He is there that we should serve under his “dominion, which shall not pass away, and his kingdom that which shall not be destroyed.”
So, when did “the Son of God” take his place “at the right hand of the Majesty on high?” The writer of Hebrews will answer: “when he had by himself purged our sins, sat down on the right hand of the Majesty on high.” Here is an interesting point! Some teach that the Son of God came to earth to set up his physical kingdom, but his death is the means of God by which he is allowed by his nature to forgive us of our sins, as in “when he had by himself purged our sins, sat down on the right hand of the Majesty on high.” Did you get it? Two things to be noted: 1) it required the blood of Jesus, which is equal to his death, so God could forgive us our sins; and 2) only after he “himself purged our sins” did he take his seat “at the right hand of the Majesty on high!” If the death of Jesus, as the Jews rejected him and put him to death, required God to change his plan about establishing the kingdom of Christ; therefore, there is no kingdom of Christ! But his death was required so God could forgive us of our sins and after “purging our sins” only then was he worthy of taking his seat “at the right hand of the Majesty on high!” Friends, the Jews by rejecting Jesus as the Son of God did not force God to change his plans but in fact fulfilled his plan!
Here is good place to call your attention to the words of Paul: “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Col. 1:13). The words, ‘the power of darkness” is equal to saying “who hath delivered us from our sins,” and “hath translated un into the kingdom of his dear Son.” Did Jesus have a kingdom at the time Paul wrote or not? YES, Jesus had a kingdom and the saved in Colosse were in it and so was Paul!
Finally, what a joy it is to study the word of God and to see how it all fits together like and hand and a good pair of gloves, only more perfectly!

Frank R. Williams

The one who descended only to ascend again to sit “at the right hand of the Majesty on high” (Heb. 1:3) gave us what was never true before! While on earth, he was Deity in a flesh and blood body; just like the one God made at the beginning: “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Gen. 2:7). But he would discard his human body as he ascended. Read what Luke wrote about the event: “And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight” (Acts 1:9).
These eleven men were permitted to see what eye had never seen before and would never see again; as this was a one-time event: the ascension of Jesus, the Christ! What a look, as Luke put it, “while they beheld.” There were several things these men did not know but would be delivered by the Holy Spirit, but at they did look, they were able to see a one-time event: the ascension of Jesus, the Son of God! The human pen cannot really write it any better than the pen of Luke, for he wrote as the Holy Spirit gave him to write. You see, Luke was not one of those who were allowed to see Jesus ascend! His words are brief but fill the human mind with wonder: 1) What was it like to look and see Jesus ascend? 2) When did he and how did he, shed that human body in which he had lived for those brief thirty-three years? and 3) Did Jesus, as he went up, ever look back to what he was leaving? Oh, the wonder of it all!
The ascension as it relates to this article takes us from the earth to “the right hand of the Majesty on high.” So great was this event, the inspired writer of the Hebrew letter, called it a begetting: “For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?” (Heb. 1:5). The “begetting” of this verse does not refer to the time Jesus was “begotten” of the Holy Spirit as Matthew wrote: “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Spirit” (Matt. 1:18). The words, “she was found,” simply mean she was begotten of the Holy Spirit! However, the words, “this day have I begotten thee,” do not refer to this event but to the ascension of Jesus; just as Paul said in “Antioch in Pisidia” while in the synagogue on the sabbath day: “God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee” (Acts 13:33). Paul here identifies from which he is quoting, as he said: “as it is also written in the second psalm.” Therefore, no one can claim that we are using “human understanding,” as though human understanding of a text is somehow nothing, but a guess and is always unreliable! Nevertheless, we have the Holy Spirit, as Paul spoke by the Holy Spirit, identifying to what event the second Psalm refers! It is to the ascension of Jesus, at which time he would take his rightful seat “at the right hand of the Majesty on high!” Just a note here, it will help you form a better understanding of this and the other verses of Hebrews chapter one, if you would change the word “angel” to prophet; this would have the text read: “For unto which of the angels – the prophets – said he at any time.” As great as were the Old Testament prophets, never did God say to any of them, “Thou art my Son, this day have I begotten thee!” No, these words were reserved for but one and that one is Jesus, the Christ!
As the Son of God took his seat “at the right hand of the Majesty on high,” he would be there for us! As it is such a place of honor, and it truly is, the Son of God is there for us! Between the time he set down “at the right hand of the Majesty on high” until the last enemy shall be destroyed (1 Cor. 15:25), he is there for our benefit! First, it may be written as Jesus said: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6); remove Jesus from this text and how would man come unto the Father? Man would not be able to come unto the Father! The Son of God may be seen as truly placed between God and man; as John wrote: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1).
Think on these things! For us, who have all sinned, for us who are in need of an “advocate,” there is one who sits at the right hand of the Majesty on High, Jesus the Righteous One!

Frank R. Williams

Looking at the one who is at the “right hand of the Majesty on high” we can see one who is “Lord of lords” and “King of kings!” There is much to notice in these few words that the reader may not notice at first. Let us look in the present and see what we can find? Just what is in the words: “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” (Psa. 110:1).
First, even in English it should be noted that the word “Lord” is not the same, in that one is in all caps and one is in small letters, as “LORD” and “Lord.” This should draw the attention of the reader to the text and it should produce the question: “Why is it so written?” There is a deeper reason for the all caps in one and small letters in the other. In English we are left to wonder why did the producers of the King James Version do this? Second, if this difference is for a reason and it sure appears so, what is the reason? In English, we are just left to wonder and go on! However, in the Hebrew langue the difference is easy to see; for we have two different words. The first one, the one in all caps is the Hebrew “yeh-ho-vaw’” and means “self Existent or eternal; Jehovah.” Yes, the word is directing our attention to the “self -Existent” one! The second one, the “Lord,” is the Hebrew word “aw-done’” and means: “sovereign, that is, controller” as in “master, owner.”
The above gives us a real problem. The first word, ““yeh-ho-vaw’” is one who is Eternal;” while the second “Lord” identifies one who is both human and “sovereign” (Supreme, Deity) in nature! If there has ever been a difference, and there has been, then, this is the greatest difference there can be; as one is Eternal in nature while the other one is lonely man, who is of few days. What we now have is the “self-Existent” one speaking to the one who is “Sovereign” and human (Supreme, Deity)! It is from heaven to earth, as “the LORD said unto my lord!” Yet, there is authority in both; the one having eternal authority and the other has earthly authority; one having authority within himself, while the other has authority which is given to him.(Matt 28:18) In being David’s Lord, he was a Sovereign Deity; while being David’s “son” he was human in nature! There, we have the “Lord of lords!”
Now turning our attention to what was said: “Sit thou at my right hand.” To “sit at the right hand” of God, the “LORD” of the text, it is required that the “Lord” be changed back from humanity to spiritual; from being in the form of the earthly to heavenly! These words fit but one being! Keep in mind, that God the Father has never been “earthly;” and that God the Holy Spirit has never been “earthly;” but he which was: “Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” (Phil. 2:6-8). Here is the one of whom David wrote! God in human form, who was put to “death” on the cross but of whom it is written: “when he had by himself purged our sins, sat down on the right hand of the Majesty on high.” When the writer said, he “purged our sins,” is equal to being: “obedient unto death, even the death of the cross.”
Being put to death upon the cross, is also equal to: “Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously” (1 Pet. 2:22-23). Having done this, he “when he had by himself purged our sins, sat down on the right hand of the Majesty on high;” which is equal to: “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (1 Pet. 2:7-8). Blessed is he of whom it is said: “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” (Psa. 110:1).
This brings us to another question: “How long will he sit at the right hand of the Majesty on high?” In the words of David: “until I make thine enemies thy footstool” (Psa. 110:1). But, just what does the word “enemies” mean? The “I” refers to God the Father, while the “thine” and the “thy” refers to him that is sitting on “the right hand of the Majesty on high;” the “King of kings and Lord of lords!” Notice as you read the words of Paul, wherein he has very the words of David: “For he must reign, (at the right hand of the Majesty on high, frw) till he hath put all enemies under his feet. The last enemy that shall be destroyed is death” (1 Cor. 15:5-6). So long as there is “death,” the “King of king and the Lord of lords” is sitting “at the right hand of the Majesty on high!”

Frank R. Williams

Just what does it mean to have the “Son of God” “at the right hand of the Majesty on high?” Of course when writing on such a subject, it must be admitted at the start, that no one can cover all there is to write. This subject involves so much, nevertheless, it is here to be addressed in no Divine Order but to call attention to subjects within subjects. We are writing to see a little of a great subject! Therefore, let us address a truly great Bible subject: “At the right hand of God!”
First, it means that we have an “advocate,” as it is written: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:” (1 John 2:1). Second, it means that our “great high priest” is our “propitiation,” as it is written: “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2). Third, it means that our “propitiation,” which is the Greek word “hilasmos” and means: “of appeasing.” But, what does this word mean? A dear friend of mine put it this way: “When you and the wife have had a heated disagreement and you leave the house; but you come back and knock on the door, and in your hand, you hold flowers. All you can get in your hand! You put your hand with the flowers through the door and if your wife takes them, then, you can enter the through the door.” In this case, the flowers serve as the “propitiation!” Yes, it is hard to compare “flowers” with the blood of Jesus, but it gets to the point! If the wife does not take the flowers, the husband cannot enter through the door into the house! He is shut out! Therefore, without the “propitiation” of Jesus’ blood, no one could ever enter the family of God, never enter into heaven; no one could ever receive the spiritual blessings of God! We would all be shut out of heaven forever!
Now, let us look at what it would mean, if the Son of God was not at “the right hand of the Majesty on high.” It would mean that we have no “high priest;” for it is written: “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession” (Heb. 4:14). It means that we would have no reason to “hold fast our profession.” Better yet, we would not have a spiritual “profession!” Do you know what the word “profession” means? It is the Greek word “homologia” and means: “1a) subjectively: whom we profess to be ours 1b) objectively: profession [confession], i.e. what one professes [confesses]” (Thayer). The point here is that Jesus serving as our “high priest” conveys the idea that we are to be busy “confessing” Jesus in our manner of life. This is not talking but living! After all, when we were baptized, we made the good confession, that Jesus is our Lord; Jesus is our Ruler, Jesus is our King, and we vowed to submit to his authority! It would mean that we have no “high priest” in the first place, for it is written: “For we have not an high priest, …” (Heb. 4:14). It would mean that we would not have been a “high priest” who would be touched with the feeling of our infirmities; for it is written: “touched with the feeling of our infirmities” (Heb. 4:14). It would mean that we would not have been tempted in all points as were; for it is written, he “was in all points tempted like as we are” (Heb. 4:14). It would mean that we would not have a “high priest” who was tempted, in all points, as we are, but he was without sin; for it is written: “yet without sin” (Heb. 4:14). Then, we must not forget the point, without our “high priest,” we would not have any reason to “come boldly unto the throne of grace;” for it is written: “Let us therefore come boldly (the Greek, “parrhesia,” which means, among other things, free and fearless confidence, cheerful courage, boldness, assurance, Thayer) unto the throne of grace” (Heb. 4:15). We get our “boldness” from our high priest because of who he is and what he did. When we come before the “throne” of the Son of God, it is because of who Jesus is, he is our “great high priest,” who has been “tempted in all points like as we are;” therefore, we come to “the throne of grace!” Jesus is not looking to condemn us but to seek our forgiveness! Here let us read the whole verse: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:16). Question, why do we come before “the throne of grace?” My brethren, it is to “obain mercy, and find grace to help in time of need!”
In conclusion, what would we do without him who is seated “at the right hand of the Majesty on high?” We would stand condemned, without hope, without any idea of forgiveness of our sins; therefore, let us continually give thanks to God, “the Majesty on high,” for his love and to him who is sitting at the right had of him who is the Majesty on high!

Frank R. Williams

There is one who has the right to be so honored to sit at the right hand of the Almighty God! He is the one who came from eternity only to return in a different role. He is one of three who are in the Old Testament, who is spoken of in the Hebrew word, “el-o-heem’,” as in Genesis 1:1, which reads: “In the beginning God (“el-o-heem’) created the heaven and the earth.” From eternity he came and to eternity he returned!
It is often said, that his birth was miraculous, but this is not the case. His birth was just like other births! It was the conception that was miraculous and not his birth. Matthew wrote of the conception: “But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Spirit” (Matt. 1:20). Why people speak about the miraculous birth, I do not know! Is it just a misreading of the text, or is it a deliberate teaching that is false? Of course, it may be that we have heard it so often that it is just taken as truth? Nevertheless, it in an important truth that needs to be understood, as it is speaking “Where the Bible speaks!”
The text which is to serve as the starting place for this article, is: “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Heb. 1:3). Let’s break the text down into points: 1) “Who being the brightness of his glory,” 2) “the express image of his person,” 3) “upholding all things by the word of his power,” 4) “when he had by himself purged our sins,” and 5) “sat down on the right hand of the Majesty on high.” No being, of earth or heaven, had ever been so honored to “sit down on the right hand of the Majesty on high!” Hold onto the last phrase, “sat down on the right hand of the Majesty on high.” Only after the work had been completed did this “honored One” take his seat “on the right hand of the Majesty on high.” Here recall the words of Jesus which go “hand in hand” with the last phrase: “I must work the works of him that sent me, while it is day: the night cometh, when no man can work” (John 9:4). As we think on these words, let us ask the question: “Can we do any less?” True, we will not do the works required of us as complete as did Jesus, but it must be our aim!
At “the right hand of the Majesty on high,” reminds us of an Old Testament prophecy: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Dan. 7:13-14). These words are a conclusion, as Jesus had completed his work on earth and he is returning to heaven; let us once more look at the points in the text: 1) “behold, one like the Son of man came with the clouds of heaven,” 2) “came to the Ancient of days: (This is the honored one returning to heaven), 3) “they brought him near before him” (The “they” of this text would appear to refer to angels, as I know of no other in heaven that the pronoun “they” can refer and the “him” referring to God the Father.) 4) “And there was given him dominion,” 5) “glory;” before continuing, notice a change in the wording, from what Jesus and what he would receive to those who would “serve” him; and now continuing what was given to Jesus: 6) “a kingdom,” 7) “that all people, nations, and languages, should serve him.” Now think on these things, which Jesus would receive and the nature of it: 1) “his dominion is an everlasting dominion,” 2) “which shall not pass away,” and 3) “his kingdom that which shall not be destroyed.” These are the things that would take place as Jesus “sat down on the right hand of the Majesty on high!” He had finished his work and he received his reward and was so honored!
Look up and see that one who took his seat at “the right hand of the Majesty on high!” (In faith, of course.) On second thought, go back to the eleven apostles who were allowed to see, in part, what we have studied in the above words: as they heard the words of Jesus: “And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight” (Acts 1:9). The words of Daniel were being fulfilled before their eyes!
Never was there, nor ever will there be, another one who “sat down on the right hand of the Majesty on high” but that one who came from heaven and who returned to heaven! Therefore, what does it mean to you?

Frank R. Williams

Just where and what is the gospel of Christ? Have you ever heard such a question? Is it something that floats around in the air? Is it something locked up in box which is hid somewhere? Well, we could go on and on with any number of questions like these but more than likely you have never even asked such a question in the first place. But, it is a question worth asking!
In looking for the gospel and by implication, where is the “gospel of Christ?” We have twenty-seven books in the New Testament, is “the gospel of Christ” in one of these or in all twenty-seven books, or in parts of these books? Some believe that only the first four books of the New Testament are “the gospel of Christ,” but is this true? Others say that the first four books of the New Testament plus the words which are written about Jesus in the other twenty-three books are “the gospel of Christ.” Still others claim that only the words and sentences written about Jesus is “the gospel of Christ.”
One thing we can pin down is that Paul wrote: “… the gospel of Christ: … is the power of God unto salvation to every one that believeth …” (Rom. 1:16). In our search for just what is “the gospel of Christ,” let us know for sure it is God’s power “unto salvation to every one that believeth.” In other words, which of you, who may not have thought of it, we do not need books or page upon page which are not “the gospel of Christ” and we do not need any of the words of the New Testament that are not “the gospel of Christ.” Why should we spend our time in studying books and page upon page which are written but have nothing to do with “the gospel of Christ” as “the gospel of Christ” is “unto salvation!” While you are thinking on this, a God who does not do unnecessary things, why would he give us books and page upon page, that have nothing to do with “the gospel of Christ?” Then, “the gospel of Christ” being the only thing that we need for our salvation, for it is God’s power unto salvation, why did God give us all the books, and page upon page that are not “the gospel of Christ?” Did God just give us all the books and all the pages that are not “the gospel of Christ” just to make us search through them, that at last we could say, “I have finally found “the gospel of Christ?” We know that God does not work in this way! For as Peter wrote: “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Pet. 3:9). Notice that it is “the Lord” who is “longsuffering to us-ward” not being “willing that any should perish!” On the other hand, if “the gospel of Christ” is hid somewhere within the twenty-seven books of the New Testament, then it is man that must be “longsuffering” until he can finally say, “I have found ‘the gospel of Christ!” Looking at it this way, just how many would die before finding “the gospel of Christ?”
This is not the God revealed to us upon the pages of the New Testament! The God who is not “willing” that anyone should be lost but that all would come to salvation.Hear Paul as he wrote: “For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” (Titus 2:11-12). Did you get it? The “grace of God that bringeth salvation” was made known to “all men.” Why was this done? It was done so “the “gospel of Christ,” (Rom. 16), the “grace of God,” (Titus 2:11-12), “the word of the grace” (Acts 20:32) may teach us; in that it teaches all men, to “live soberly, righteously, and godly, in this present world.” Why does it teach these things? That we might be saved!
Now, give thought to this; why did God, in his wisdom, give mankind the books of Matthew, Mark, Luke, and John? Then, deal with this question: “Why did God give us the last twenty-three books of the New Testament, do they have anything to do with our salvation?” Wait, I thought it was “the gospel of Christ” that was unto salvation! Just what part of the New Testament, that is “the grace of God,” in that it “Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” and is this part of “the gospel of Christ” which is “unto salvation?”
In conclusion, may I draw your attention to the fact, that “the gospel of Christ,” (Rom. 1:16) “the grace of God,” (Titus 2:11) “the word of God’s grace” (Acts 20:32 and “the word of the Lord endureth for ever” (1 Pet. 1:25), is “unto salvation!” Let us know this: all those who “obey not the gospel of our Lord Jesus Christ” will be “punished!” (2 Thess. 1:9). When Paul wrote, those who “obey not the gospel of our Lord Jesus Christ” will perish, was he teaching that, people only have to obey a little part of the New Testament? Finally, does “the word of the grace of God,” while “Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world,” have anything to do with “the gospel of Christ;” thus, our salvation?

Frank R. Williams

The question is where does the gospel of Christ get its power unto salvation! Few there be that have given thought to the subject, however. Just what is it that makes the gospel of Christ, the power unto salvation? Have you ever given any thought to this subject, or have you just accepted it? In this article, we should address this subject!
As it has been pointed out in earlier articles, that the words “the righteousness of God” is not about the fact that God is righteous! First, look at the words, “For therein is the righteousness of God revealed” (Rom. 1:17). The words “therein” refer back to the “gospel of Christ” in verse sixteen. The “gospel of Christ” gets its power unto salvation from the fact that it reveals “the righteousness of God!” If “the gospel of Christ” did not “reveal” “the righteousness of God,” it would have no “power unto salvation!”
It was also noted that the words, “the gospel of Christ,” are interchangeable with the words, “the gospel of grace” (see Gal. 1:6-7). But, this is not the only interchangeable phrase! Notice the following: 1) “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified” (Acts 20:32). Just what has Paul said to the elders of the church of Ephesus (Acts 20:17)? First, he commends them to God, and second, he commends them to “the word of his (God) grace.” Now, recall the words to the churches of Galatia; where the apostle used as noted above, the words, “the gospel of Christ” and “the grace of Christ” interchangeably. Allow me to remind you that two things that equal the same thing, are equal! If two things are interchangeable, then, the two things are equal to each other! Question: This being true of these two phrases, just what is and where is the “grace of God?” The “grace of God” is “the gospel of grace” which is equal to “the gospel of Christ!”
The above being true, just where do the words, “the word of his (God) grace,” fit in? Remember what Paul said to the elders of church of Ephesus? He wrote: “the word of his grace.” Does this not mean, that “the word of his grace” is also equal to “the gospel of grace” and the “the gospel of Christ?” As the old times preachers like to say, “If not why not?” Remember, two things that are equal to each other are equal to the same thing! Moving one more step, as we read what the apostle wrote to Titus: “For the grace of God that bringeth salvation hath appeared to all men, (12) Teaching us that, …” (Titus 2:11). Does not the “gospel of Christ” teach us? Does not the “gospel of grace” teach us? Does not “the word of his grace” teach us? One better, Paul told the elders of the church of Ephesus: “the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.” Question: Just how does “the word of his grace” build us up, if not by teaching? When Paul was telling the brethren in Corinth how to use their spiritual gifts, he wrote: “Let all things be done unto edifying” (1 Cor. 14:26). The Greek word used by Paul, for our English word “edifying” is, “oikodome” and it means: “(the act of) building, building up” (Thayer). So, “the word of his grace” is “able to build you up, and to give you an inheritance among all them which are sanctified” and “the grace of God that bringeth salvation …. Teaching us …” Teaching” (learning) builds us up and prepares us unto salvation! You see, the New Testament is not so hard to understand, that is, if we will allow the teaching.
Let us conclude with Paul’s words to Titus: “For the grace of God that bringeth salvation hath appeared to all men, (12) Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; (13) Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; (14) Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works” (Titus 2:11-14). Are these words a great summation of the subject? Did I hear you ask, “What subject?”
The grace of the New Testament is: 1) “the gospel of Christ,” 2) “the grace of Christ,” 3) “the grace of God,” and 4) “the word of his grace.” The folks who like to try and take “grace” out of “the word of his grace,” are making a fatal mistake! Let me conclude with these words from the pen of the inspired apostle: “That being justified by his grace, we should be made heirs according to the hope of eternal life” (Titus 3:7). Do you recall where we started? It was with these words: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith” (Rom. 1:26-17). “Being justified by his grace” is the same as saying, justified by “the gospel of Christ” which “unto salvation” “wherein (is) revealed the righteousness of God.”

— Frank R. Williams

How many times have you heard the words, “the gospel of Christ?” No one’s memory is good enough to recall such a number! More than likely each time you heard it, it was with joy; that is if you paid attention to what was being said. On the other hand, if it was being used while attached to false teaching, it would bring no joy at all. This was the case when Paul wrote to the Galatians: “I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel.” Notice the change of words, as Paul wrote, “the grace of Christ,” but when Paul continued to write: “Which is not another; but there be some that trouble you, and would pervert the gospel of Christ” (Gal. 1:6-7). Yes, we hear so much today about old-time preachers who did not preach enough about the “grace” of God as they preached too much about “doctrine.” Paul used the words “grace” and “gospel” interchangeable. Now, this is a “big” thing in the minds of a growing number of preachers today. In reality, it is not “new” but it is nothing more than “digging up old bones” from earlier years.
Now, getting back to our subject, “the gospel of Christ (grace)!” Paul in Romans 1:16 wrote: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom. 1:16). You have heard and you have come to know that Paul is here declaring that “the gospel of Christ (grace)” is “the power of God unto salvation.” This is yet another point that you have known for many years. But, do you know why “the gospel of Christ (grace)” is the power of God “unto salvation? Well, there is something within “the gospel of Christ (grace)” that is not found anywhere else! That’s right, nowhere else! It is not found in a false “gospel of Christ!” A false gospel of Christ is not another of the same type as “the gospel of Christ!” God’s power to save rests within but one “gospel of Christ,” which is the inspired delivered “gospel.” Here recall Paul’s words to Jude: “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints” (Jude 3). Yes, when “the faith” was once “delivered unto the saints,” it was forever, never to be changed by adding to it, or taking from it, or a “pervert” gospel of Christ. But what is within “the gospel of Christ” that makes it God’s power unto salvation??
In order to answer the question, “What is within the gospel of Christ that makes it God’s power unto salvation?” As we go back to Romans and looking with care at the apostle’s words, after he has written: “the gospel of Christ: for it is the power of God unto salvation,” he follows up with these words: “For therein is the righteousness of God revealed …” So often these words are just read over, and no attention is given to them, but they are most important to our understanding of the truth! Paul is saying that “within the gospel of Christ (grace)” is the means by which man can be made righteous! Paul is not addressing God’s personal righteousness but the righteousness or the justification of man. Where in all that has been written the world over, is God’s power to make man righteous? It is in “the gospel of Christ (grace)” and my friends, this power is not in anything else that has been written.
The apostle has saved us a lot of work and time, in that he has put his finger on but one writing, it may be identified in various ways, such as “the teaching of Christ” (2 John 9), “the faith” (Jude 3), “the grace of Christ” (Gal. 1:6), “the truth” (John 8:32), or “the gospel of Christ” (Rom. 1:16). Why is this true? It is because that God has not put in any other writing “the righteousness of God,” the power to make man righteous!
Therefore, we ask, when Jesus stood with the eleven, just before he was taken up, he gave their commission, wherein he said: “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” (Mark 16:16-17). This is a system of “faith,” of “he that believeth,” but it does not end with these words, but as Jesus continued, “and is baptized.” If a person is baptized but does not believe “the gospel of Christ” is the writing where God has put “the righteousness of God.”
You see, a person must believe, have faith in, God’s righteousness which he put in “the gospel of Christ (grace)” and it is unto salvation!

Frank R. Williams

Is there a better subject to start the New Year with, than, the Bible? The Bible introduces us to God, a being without equal! God introduces us to the beginning of man, as God breathed into “the dust of the ground,” and there is the beginning of humanity! God introduces the Devil to us, and as Peter would later write of Satan, he is our “adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Pet. 5:8). And with sin, came the greatest tragedy of the humanity, spiritual separation from God.
In the thirty-nine books of the Old Testament, humanity was without an answer to sin: “For it is not possible that the blood of bulls and of goats should take away sins” (Heb. 10:5). It would take the twenty-seven books of the New Testament to reveal the only answer for sin, as Peter would write of man’s redemption: “but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Pet. 1:19). In these twenty-seven books, the Holy Spirit would give to humanity God’s saving power, as Paul wrote: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom. 1:16). Why Paul answers: “For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” (Rom. 1:17). But, it is up to humanity to understand, what is within “the gospel of Christ.” But from where does the gospel get its“power” to save? When Paul used the Greek word “gar,” from which we get the word “for,” he was telling us a “reason” the “gospel of Christ” is “the power of God unto salvation!” The “gospel of Christ” is the revelation of “the righteousness of God!” Not God’s personal “righteousness,” but the means by which he makes man “righteous,” or justified!
The “gospel of Christ” is the answer, the only answer, for the first sin committed and the last sin committed before Christ returns to judge the world, as Paul wrote: “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10). If we have not been redeemed “with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Pet. 1:19); we will pay the price for our own sin: “For the wages of sin is death;…” (Rom. 6:23). But thanks be to God, all those who have been redeemed with “the precious blood of Christ” will enjoy “the gift of God” which “is eternal life through Jesus Christ our Lord” (Rom.6:23).
Therefore, I introduce you to one of my favorite verses, it comes from the words of Paul, as he spoke by the Holy Spirit to the elders of the church in Ephesus, as he was prepared to depart from then for the last time: “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified” (Acts 20:32). In these final words, Paul is placing “alongside” of the elders “God” and “the word of his grace!” Why is this so important? Let Paul answer: first, “which,” that is “the word of God’s grace” “is able to build you up” and second, it is able to “give you an inheritance among all them which are sanctified!” Is there anything greater? No! No! Not one thing!
The Old Testament tells us about the first sins committed and the New Testament tells us about the answer to sin; the answer for all sin! This my friends, is the answer to this statement: “There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one” (Rom. 3:10-12). There is our state, the state of all humanity! But then God, through the Holy Spirit spoke to all humanity, saying: “And we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Rom. 8:28). All of God’s plan, from the first sin, until God revealed “the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. or therein is the righteousness of God …” (Rom. 1:16-17).
Yes, the Bible, the greatest Book, “the Book,” that stands alone among books!

Frank R. Williams