Truth Magazine

By Hoyt H. Houchen

Question: Why do we use unleavened bread in the Lord’s supper? Would it be scriptural to use leavened bread?

Reply: When Jehovah instituted the Passover feast to be eaten by the Israelites annually, he gave specific instructions as to its observance. A lamb without blemish was to be taken on the tenth day of the first Jewish month (Ex. 12:3), slain on the fourteenth day (v. 6) and eaten that night with unleavened bread and bitter herbs (v. 8). Jehovah prescribed the kind of bread that was to be eaten at this feast. He commanded the congregation of Israel: “Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off Israel” (v. 15). Nothing leavened could be eaten during this feast (v. 20).

While Jesus was eating the passover with his disciples, he instituted the Lord’s supper (Matt. 26:26-29). “Jesus took bread, and blessed, and brake it; and he gave to the disciples, and said, Take, eat; this is my body” (v. 26). The bread which Jesus took, blessed and broke was unleavened bread. It was symbolical of his body. So, in eating the Lord’s supper we certainly know it is right to follow the “ample given by Jesus our Lord. He used unleavened bread.

“Unleavened bread” (Gr. azumos) is the equivalent of the Hebrew word matstsoth (Ex. 12:18; etc.). Both words means bread that is unfermented. Of matstsoth, James Strong says: “sweet (i.e. not soured or bittered with yeast); spec. an unfermented cake or loaf. . .” (Hebrew and Chaldee Dictionary, p. 70). Arndt and Gingrich define azumos. “without fermentation . . . made without yeast, unleavened . . . unleavened bread in the form of flat cakes, matzoth (Ex. 12:8 . . . )” (A Greek-English Lexicon of the N. T., p. 19).

“Unleavened” always typified that which is pure (unless the parable of the leavened meal, Matt. 13:33, would be the exception); whereas “leaven” is symbolical of that which is evil or impure. There is even some question that the parable of the leaven (Matt. 13:33) is the exception to this idea (See G. Campbell Morgan, The Parables and Metaphors of our Lord, pp. 59-63). But granting that the word “leaven” in this parable does have a good connotation, it is the exception to the general use of the word. Paul wrote to the brethren at Corinth, “Know ye not that a little leaven leaveneth the whole lump? Purge out the old leaven, that ye may be a new lump, even as ye are unleavened” (1 Cor. 5:6,7). Then referring symbolically to their passover, he admonished: “wherefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth” (v. 8). Jesus warned his disciples about the “leaven” of the Pharisees, and applied it to their false teaching (Matt. 16:11,12). This should be enough proof that leavened bread should not be used in the Lord’s supper.

There is a doctrine being taught that it is sinful to use unleavened bread in the Lord’s supper. It is argued that the Greek word artos that is translated “bread” has the primary meaning of leavened or ordinary bread. However, the Greek word artos is simply defined by Arndt and Gingrich as: “bread, also loaf (of bread)” (Ibid., p. 110). So, the definition of artos itself does not indicate whether it is leavened or unleavened bread. It is further argued that the word “unleavened” in Matthew 26:17 is not connected with the word “bread,” the word “bread” being added by translators. But this argument has no validity whatsoever. We have already shown that “unleavened” (Heb. matstsoth and Gr. azumos) refers to an unfermented loaf, that which is made without yeast. If the bread is not meant as being unleavened in Matthew 26:16, then what is unleavened? It was not necessary to add “bread” to the word “unleavened,” as it was understood that it was the bread that was unleavened. The Israelites understood matstsoth (unleavened) to be bread.

The only kind of bread used in the passover feast was unleavened. Jesus used it to symbolize his body when he instituted the Lord’s supper. There is no evidence that any other kind of bread is permitted to be used in the Lord’s supper. It is safe and right to use what Jesus used unleavened bread.

Guardian of Truth XXXII: 18, p. 581
September 15, 198

By Ron Halbrook

During the last Passover Supper Jesus shared with his disciples before his death, he taught them to show toward each other the unselfish love he had shown toward them (Jn. 13:34-35). Jesus knew that the faith and love of Peter would falter but not totally collapse as would happen with Judas. Jesus said to Peter,

Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren (Lk. 22:31-32).

Peter was not ready to risk his life for his Lord and for the good of his brethren, but he would learn Such unselfish love from the death of Jesus. When he learns it, he will repent and change. Then he must strengthen and establish his brethren in this love. Just as Jesus patiently blessed and helped Peter, Peter must bless and help his brethren.

The most helpful man is he who has himself been tempted, who has passed, not without scars, through the right of faith. It is the sympathy of the soul that has come through great tribulation that has the delicate touch, the magnetic force, the faculty of establishing the brethren (The Gospel According to St. Luke, Vol. 2, in The Pulpit Commentary, p. 211).

We too want to learn the meaning of the unselfish love of Christ. We need to know how our brethren strengthen us and how each of us can strengthen others. Let us consider four simple points: (1) The family of Jesus cares and shares; (2) God comforted Paul through his brethren; (3) When do I need strength from my brethren?; (4) How can I strengthen my brethren?

The Family Of Jesus Cares And Shares

The disciples of Jesus Christ are his spiritual family (Matt. 12:46-50). We enter this family and become his disciples when we hear the gospel, believe it with all of the heart, repent of our sins, confess the name of Jesus, and are baptized in water for the remission of our sins (Matt. 28:19-20). We have the unchanging assurance of this family relationship in the certain testimony of truth (Rom. 8:16-17). Jesus himself is our elder brother and ample as we learn to share his love and strength.

We can learn how much we need each other from two accounts in the fife of Christ. In the trial of sickness and in the valley of the shadow of death, the disciples of Christ looked to Jesus for strength and comfort. Lazarus, the dear friend of Jesus, got sick and died. When Jesus saw the tomb and the sorrow of his friends, he wept. “Then said the Jews, Behold how he loved him!” (Jn. 11:35-36) Having Jesus there meant something His love was tender and true. When Jesus went to pray in Gethsemane in the shadow of death, he wanted his disciples near to him. In his deep sorrow, he drew Peter, James, and John close to him and said, “My soul is exceeding sorrowful unto death: tarry ye here and watch” (Mk. 14:26-42). Having his disciples there meant something.

The law and example of Christ teach us to care for one another and to share our burdens and our strength with one another (Gal. 6:2). When one member of the body of Christ suffers, “all the members suffer with it” rather than ignoring it. When one member rejoices in good fortune, “all the members rejoice with it” rather than experiencing envy and strife (1 Cor. 12:25-26).

God Comforted Paul Through His Brethren

Much can be learned about drawing upon the strength of our brethren from Paul’s second letter to the Corinthians. In 2 Corinthians 1, Paul explains that he was “pressed out of measure, above strength, in so much that we despaired even of life.” Paul had sacrificed to preach Christ and was constantly put into the jaws of persecution and death. In view of his first severe letter to Corinth, he staggered under a weight of anxious concern for the state of the Corinthian church. He struggled under the added weight of the problems which followed him while preaching in Asia. How did Paul come through these trials? What did he learn from them?

Paul learned that God comforts us as we pass through trials so that we can comfort others (vv. 3-5). He also learned that no matter how much we suffer for the cause of Christ, Christ provides to us great comfort and consolation (v. 5). The prayers and the financial support of the Corinthians, as an expression of their love and fellowship in the gospel, had lifted his spirits (vv. 8-11). We learn from Paul to rejoice and glory in one another as we see mutual growth, faithfulness, and brotherly love. We rejoice in view of the day of Christ and the final redemption of our souls (v. 14).

Paul had been so concerned for the state of the Corinthians that he could not preach while at Troas because Titus had not returned to him bringing news from Corinth. The crisis at Corinth was more urgent to Paul than the open door at Troas (2:1213). Though Paul’s first letter had been very severe because of their sins, he suffered much affliction, anguish of heart, and many tears in the depth of his love for them (2:4).

“Nevertheless, God, that comforteth those that are cast down, comforted us by the coming of Titus” (7:6). Titus had been refreshed and comforted by the evidence of godly sorrow among the Corinthians. Therefore Paul was greatly refreshed and comforted both by the news from Corinth and by the encouragement they had given to Titus (7:5-7,13,14). When we rebuke sin in the lives of those we love, at times they do not realize the depth of our love and the anguish of our spirit on their behalf. When they repent and correct their lives, they may not realize what great strength and encouragement they give to others as well.

My brethren strengthen me when they serve the Lord in a faithful way and do what is fight! That is the point developed by Paul in the passages noted above. In 6:11-13, Paul continues to appeal for the Corinthians to do what is right on the basis that love begets love. He had loved them enough to teach them the truth and to maintain his concern for their souls. They ought to love him enough to keep their hearts open to truth and to Paul as he continued to teach them the truth. Their hearts had partly been closed because of the influence of false teachers (6:14-18).

Paul had suffered much to bring them the truth. His life was a series of exposures to death. But it was all easier to bear if he could see fruit in them, share in their love, and share the hope of heaven with them (6:4-10; 4:8-14). Paul mourned with great sor-row when he found his brethren sinning, but was glad with great joy when they were strong in doing right (12:21; 13:9).

Paul discusses a thorn in the flesh which limited or hindered him in his gospel labors (12:7-10). Christians today who suffer many things in the flesh (from economic reverses to family problems to disease) may feel discouraged because their condition hinders them from accomplishing all that they aspire to do for the Lord. Paul learned that the grace and strength of Christ is partly given through his brethren. Those who loved him in the faith, labored with him, prayed for and with him, and encouraged him are mentioned time and again in his letters. Paul knew no other brother who was so dear and who cared so much for him and his labors than the young preacher Timothy. Epaphroditus, a messenger from the church at Philippi, was a joy to Paul and a relief to his sorrows (Phil. 2:19-30).

When Do I Need Strength From My Brethren?

1. We may become physically, emotionally, and spiritually tired. Jesus recognized this weakness in our physical constitution when he said, “the spirit is willing, but the flesh is weak” (Matt. 26:41). We need brethren who will help us with the load we bear in the midst of our weakness. We do not need flattery, but genuine commendation can lift our spirits. We need those who will exhort, encourage, and listen. Even Jesus needed those who would watch and wait with him, although he knew they themselves could endure only so much because of the limitations of the flesh.

2. Sorrow, disappointments, tragedies, and setbacks of many kinds willfall upon us during this life. Some of these affect us physically, some spiritually, and often we are affected in both ways. Let us remember how the presence of Jesus with Mary and Martha in John 11 meant so much to them. He went first to share their sorrow, then to lift and strengthen their faith. We are the family of Jesus and we need to love our brethren in the same way that he showed love. It is foolish and hurtful for us to withdraw into a shell when we need the presence, love, and strength of our brethren.

3. When facing difficult decisions in life, we all need advice and wisdom from others. Every stage of life presents us with important decisions. These decisions may involve educations, dating, marriage, children, vocations, entertainment, where to live, etc. Remember Lotl At a time when he needed advice, he thought only of ambition and the results were sad indeed. A spirit of arrogance and independence which shuts the door to the advice of others is self-destructive. “Without counsel purposes are disappointed; but in the multitude of counsellors they are established” (Prov. 15:22). No one else can make our decisions for us, but others can help us to find the strength and understanding necessary to make good decisions.

4. We need the strength which our brethren can give when we face the devices of Satan during temptation. Jesus told Simon, “Satan hath desired to have you, that he may sift you as wheat” (Lk. 22:31). Because of what happened to him in his own life, Peter was well qualified to say later, “Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Pet. 5:8). My brethren can help me to be stronger in the face of temptation and help me to see the way of escape.

5. When we stumble andfall in sin, we need the love and strength of our brethren to lift us up. Jesus told Peter, “When thou art converted, strengthen thy brethren” (Lk. 22:32). Jesus not only saw that Peter would fall, but also that he would repent and change. A major reason for Peter’s change was the knowledge of the love and concern Christ had shown to him. Brethren who love and care about us can help us to repent and change. We must never be offended when brethren approach us in love to point out weakness, sin, and dangers to our soul!

How Can I Strengthen My Brethren?

1. Teach them the truth. We must learn all the truth we can and teach it to others with the confidence that it will encourage, edify, and strengthen them unto the salvation of their souls. This is why Paul spoke of “wholesome words, even the words of our Lord Jesus Christ, and . . . the doctrine which is according to godliness.” Error and compromise weaken and destroy our brethren. Paul warned about “questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth” (1 Tim. 6:3-5).

2. Set the best possible example. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matt. 5:16). We need to follow the example of Christ as closely as we can. We must put our footprints into his footprints as nearly as possible. We must stand as close to the Lord, to the truth, and to the standard of righteousness as we can. All who are watching us and being influenced by us will be led to walk on safe and sure ground in this way. Our example will not have the same influence for good if we constantly see how close we can get without crossing the line into sin, error, and worldliness. We must see how far away from all such we can get! You may think you can keep your balance standing on the edge of the ledge, but are you sure the brethren who follow you will not fall over the cliff?

3. Our spirit and attitude should reflect the beauty of Jesus. “Let this mind be in you which was also in Christ Jesus” (Phil. 2:5). Remember the song, “Let the Beauty of Jesus Be Seen in Me.” Our brethren grow stronger when they see in us a childlike trust in God, patience, an unselfish spirit, sincerity, reverence, delight in the law of the Lord, and determined opposition to all sin and error. Brethren are discouraged rather than encouraged when they see in us a disposition of complaint, murmuring, bitterness, envy, strife, personal ambition, and compromise with sin and error for personal advantage.

4. Strength is shared by hospitality and visiting with each other. The New Testament is full of admonitions for us to be busy in this good work (Heb. 13:2; Jas. 1:27; 1 Pet. 4:9). When Christians can be together on an informal basis, when they visit in order to share with one another, and when they show interest in each others’ souls, their spiritual strength will abound. We need to open our homes rather than to isolate ourselves behind closed doors and walls. We need to go into the homes of others rather than to ignore them. Unity and love abound when brethren visit “from house to house (and) eat their meat with gladness and singleness of heart” (Acts 2:46).

5. Pray for each other. Knowing of the trials that Peter was about to face and knowing Peter’s weakness, Jesus prayed for him that his faith might not fail (Lk. 22:32). We ought to pray often for each other. Paul often mentioned in his letters the prayers he offered up to God, both giving thanks for his brethren and making intercession on behalf of their needs.

6. Warn, rebuke, and discipline. Paul exhorted the Thessalonians to “warn them that are unruly, comfort the feeble minded, support the weak, be patient toward all men” (1 Thess. 5:14). In the next letter Paul urged that the time had come to “withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us” (2 Thess. 3:6-15).

7. Forgive and comfort those who repent. Paul said that if we fail to do this we cause the erring Christian to be “swallowed up with overmuch sorrow” so that “Satan should get an advantage of us” (2 Cor. 2:7-11). When we show a forgiving spirit to those who genuinely repent, we increase their resolve and determination to do what is right and to overcome the devices of Satan.

8. Be faithful in worship. “And let us consider one another to provoke unto love and to good works: not forsaking the assembling of ourselves together, as the manner of some is” (Heb. 11:24-25). Willful absence from the services shows our lack of love not only for God but also for our brethren. We strengthen and encourage one another as we pray, sing, study God’s word, and on the first day of the week give of our means and share at the Lord’s table together.

Even in our own time of need, we can see and meet the needs of others for comfort, strength, and edification. Jesus needed Peter’s encouragement, but he considered Peter’s need at the same time (Lk. 22:31-32). While hanging on the cross, Jesus thought of the needs of others (Lk. 23:34,43; Jn. 19:26-27). In the process of giving strength, we grow in the unselfish love of Christ himself and so find the strength we need in helping others!

Have you come into the family of Jesus, found his forgiveness, received his strength, and shared the blessings of the gospel with those you can help? Do not languish and despair in the family of Satan any longer! He can give you only doubt, disappointment, and eternal damnation. “And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). If Satan has sifted you as an erring child of God, “repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22). As we serve the Lord, he will give us strength. according to our need. He gives that strength in many ways. One way is this: My brethren strengthen me!

Guardian of Truth XXXII: 17, pp. 543-544, 546
September 1, 1988

By Aude McKee

Introduction:

I. This is the third lesson dealing with attempts to reform the Roman Catholic Church.

A. We have observed that these attempts failed.

B. Out of Luther’s work reformation did not come; rather, a new religious body was born.

C. This period, instead of being a reformation period, was a period of Protestant denominational births.

II. In the last lesson we noticed five fundamental bases on which the reformation was begun:

A. Bible – only rule of faith and practice.

B. Anything may be accepted in religion that is not expressly forbidden.

C. Justification by faith only.

D. Priesthood of all believers.

E. Removal of obstructions between man and Christ.

III. Reformatory efforts were not confined to Germany. In this lesson we give attention to the work and results of another man.

Discussion:

I. Reformation Activity in England.

A. Principles of the Lutheran reformation swept across the English Channel.

1. The English people had some preparation – John Wycliff and others less well known had taught against fundamental Catholic doctrines.

2. Catholic corruption had left a bad taste in people’s mouths – they were ready for changes to be made. English people loved their freedom.

3. But when the break with Catholicism came, it was more political and social than religious.

B. Henry V111 ruled England from 1509 to 1547.

1. He was devoted to the Catholic Church.

2. In 1521, Pope Leo X gave Henry the title “Defender of the Faith” for his defense of the sacramental system against the writings of Luther.

II. Henry VIII Had Marriage Problems.

A. Henry was married to Catherine of Aragon. (She was the daughter of Ferdinand and Isabella of Spain.)

1. Henry claimed he never loved her (she was the widow of his brother).

2. She bore him six children but only one daughter survived (Mary).

3. He argued that he ought to have a son to succeed him.

4. He happened to be in love with an attendant in the Queen’s court – Anne Boleyn.

B. Henry requested permission of the Pope to divorce Catherine and marry Anne.

1. The Pope refused the request.

2. Henry then divorced Catherine and married Anne in 1533.

3. The Pope excommunicated Henry in 1534.

III. The Beginning of the Church of England.

A. Later in the same year (1534) Henry proclaimed himself the head of the Catholic Church in England.

1. Shortly thereafter he was able to get the English Parliament to make the act official by cutting the English Church off from Rome and declaring the English Sovereign (king and queen) head of the church. This was known as the Act of Supremacy.

2. The Catholic Church in England then had its name changed to the Anglican Church or the Church of England.

3. There were some changes in doctrine and practice, but in the main it was simply a Catholic Church under English rule. This organization still is nearer the Catholic system than any other Protestant body.

B. Though the initial break with Catholicism was not doctrinal, Henry VIII drafted Ten Articles in 1536. They have been summarized thus:

“The authoritative standards of faith are the Bible, the Apostles’, Nicene, and Athanasian creeds, and for ‘four first councils.’ Only three sacraments are defined: baptism, penance, and the Lord’s Supper; the others are not mentioned in approval or denial. Justification implies faith in Christ alone, but confession and absolution and works of charity are also necessary. Christ is physically present in the supper. Images are to be honored but with moderation. The saints are to be invoked, but not because they ‘will hear us sooner than Christ.’ Masses for the dead are desirable, but the idea that the ‘bishop of Rome’ can deliver out of purgatory is to be rejected.”

1. These articles were later enlarged into Forty-Two Articles.

2. Revised in 1563 into Thirty-Nine Articles which have become the formal statement of faith for the Church of England.

C. Being born of social and political expediencies, trouble lay ahead.

1. Upon Henry’s death in 1547, his son Edward, who had a Protestant mother, came to the throne V t and continued his father’s work.

2. At his death, “Bloody Mary,” daughter of Henry and Catherine, ascended the throne.

a. England then experienced a “Catholic Reaction.”

b. Mary probably had up to 400 people put to death who had opposed Catholicism.

3. When Mary died, Elizabeth, daughter of Henry and Anne Boleyn, began to rule and she redirected England toward Protestantism.

IV. Interesting Things About The Church of England.

A. History in America.

1. First planted on the shores of America by Drake in California in 1578.

2. The movement grew fast in the South and “West,” but made little headway in the East for many years.

3. The American Revolution almost destroyed the Church of England in America.

a. Most of the clergy were loyal to the King of England.

b. They fled back to England during the latter part of the war.

4. In 1783, reorganization came and the name Protestant Episcopal Church was adopted.

B. Form of government.

1. Basic unit is the parish. It is overseen by the Rector (Priest).

2. Wardens have charge of the church records and collection of alms.

3. Vestrymen have charge of all church property.

4. Parishes are grouped geographically into 74 dioceses. The dioceses elect the Bishop.

5. Government in the diocese is vested in the Bishop and the diocesan convention, composed of clerical and lay members. Meets annually.

6. Every three years there is a general convention composed of two houses – Bishops and deputies. Laws passed here must be submitted to the dioceses for ratification before becoming law.

7. The ecclesiastical head of the Church is the Presiding Bishop elected by the general convention. He serves to age of retirement – 72.

C. Doctrines.

1. Children are born in sin; must be regenerated in baptism (Book of Common Prayer, pp. 273, 274).

a. Sin not inherited – it is committed (1 John 3:4).

b. Baptism is for those who can believe and repent (Mk. 16:15-16; Acts 2:38).

2. “That we are justified by faith only is a most wholesome doctrine and very full of comfort” (Ibid., p. 605; see James 2:24).

3. Jesus “died to reconcile His Father to us” (Ibid., p. 603; see 2 Cor. 5:19-21).

4. “Baptism” can be performed either by pouring or immersion (Ibid., p. 279; see John 3:23; Matt. 3:16; Rom. 6:4).

5. Special days are observed (Ibid., p. L, LI; see Gal. 4:10-11).

6. Believe ten commandments still binding (Ibid., p. 68; see Col. 2:14; Heb. 10:9-10; 8:7-8).

Conclusion:

1. If you had been living at this point in our study, you would have had these choices before you:

a. You could have submitted to the authority of the Pope of Rome, believed the doctrines of the Roman Catholic Church, and become a part of that religious denomination. But to do so you would have had to deny the authority of Christ and the all-sufficiency of the New Testament!

b. You could have taken the other branch of Catholicism. You could have followed the Patriarch of Constantinople and become a member of the Greek Orthodox Catholic Church. But to do this would have demanded that you affiliate with and pledge support of doctrines contrary to the plain teachings of God’s Word.

c. You could have refused to be a part of either division of Catholicism and followed Luther to become a member of the Lutheran Church. But to do this would have put you in conflict with many simple and plain teachings of inspired men, not the least of which would have been 1 Corinthians 1:13: “Is Christ divided; was Paul crucified for you; or were you baptized in the name of Paul?” Did Luther have the God-given right to start another church?

d. Or, you could have rejected this Protestant body and joined the Catholic Church in England – ruled by the head of the British government. Could you have done this with a good conscience knowing that “we walk by faith and not by sight” (2 Cor. 5:7) and that “faith cometh by hearing and hearing by the Word of God” (Rom. 10:17)?

2. However, these are not the only choices you would have had – one remains:

a. You could have taken the Bible and studied it for yourself (2 Tim. 2:15).

b. You could then, upon your faith in the Lord, your repentance of your sins, your confession of your faith in Christ, have been baptized into Christ unto the remission of sins (Mk. 16:15-16; Acts 2:38; 8:26-40; Gal. 3:26-27).

c. You could have refused to have anything to do with any man-made religious organization.

d. By your obedience from the heart your sins have been washed away (Rom. 6:17:18; Acts 22:16).

e. By your obedience you have been added to the church by the Lord (Acts 2:47).

f. There is only one body and that body is the church (Eph. 4:4; Col. 1:18).

g. So now you have what you have been seeking -salvation from sin.

h. You are a member of the church of Christ’s choice.

i. Why ruin the work of God by joining something the Bible never heard of?

j. Why make your worship vain by upholding the doctrines of men (Matt. 15:9)?

3. Why not go back of the corruptions of men to the pure Word of God – back of the churches of men to the church built by Christ (Matt. 16:18) and bought with his blood (Acts 20:28)?

Guardian of Truth XXXII: 18, pp. 558-559
September 15, 1988

By Bill Hall

“For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph. 2:10).

When one is baptized he becomes a new creation, but he is not the creation of any man. He is the workmanship of God.

He is not the workmanship of the person who converted him – not primarily, anyway. Man can teach, influence, persuade, and baptize; but only God can cleanse, forgive, raise a person to sit with Christ in the heavenly places, and give him life. He is God’s creation – God’s workmanship. Just as surely as no man could create an “Adam,” just that surely can no man create a new creature in Christ.

Neither is one self-made. In Christ, one does not lift himself “by his own boot-straps.” Christianity is not a “do-it-yourself” religion – not in the fullest sense. One does not effect his own salvation through his own merit. Rather, in obedience to the gospel and faithfulness as a Christian, he places himself as clay in God’s hand, to become the work of the divine Potter, who molds, shapes, and perfects him that he might be fashioned in the image of his Son.

He is the workmanship of God because his salvation is “by grace through faith … .. the gift of God” (vv. 8,9). If one’s salvation were of meritorious works, he would not be the workmanship of God. This is the primary thrust of the passage.

The workmanship of God exists as a monument to his greatness. As a beautiful vessel is a monument to the greatness of a potter; as a beautiful painting is a monument to an artist; so a mature and perfected Christian is a monument to the marvelous power of God. Such a person is a product of God’s grace and exists for “the praise of his glory” (Eph. 1:6,12,14; 3:14-19). That God could take a Peter, a John, a Saul of Tarsus, an Aquila, a Priscilla, a John Mark, and mold him or her into the lovely vessel each became is a manifestation of his greatness. That he could do the same for people this writer has known and observed equally manifests his greatness. That he can and will do the same for me if I will but submit myself to his care in humble obedience, trust, and prayer is the greatest marvel of all. “I am so glad that Jesus loves me. . . Jesus loves even me” (P.P. Bliss).

The workmanship of God must be handled with care. Such a person is special, precious, priceless to God. As one is cautious in handling a family heirloom or rare piece of pottery fashioned by the hands of a master, so he must be cautious in his handling of that creation which is the work of God. “For meat destroy not the work of God,” Paul warned the Romans (Rom. 14:20). That person toward whose tender conscience you are showing little regard or whose soul you are placing in jeopardy is the work of God. Love that person. Appreciate him. Be tender toward him. Recognize his value. Handle with care!

The workmanship of God must never be content until it is brought to perfection. “Finish then thy new creation,” Charles Wesley wrote in his familiar hymn “Love Divine.” In keeping with this, Paul could express his confidence in the Philippian Christians, “that he who has begun a good work in you will complete it until the day of Jesus Christ” (Phil. 1:6,7). Only those who remain in the Potter’s hands until brought to completion and perfection become vessels of honor All others become marred and fit only fit for destruction (2 Tim. 2:19-21).

Let no man, then, boast of himself. Self-righteousness has no place in the heart of a Christian. If any man boast, “let him glory in the Lord” (1 Cor. 1:31) and “in the cross of Jesus Christ” (Gal. 6:14). We are his workmanship.

Guardian of Truth XXXII: 18, pp. 553, 567
September 15, 1988